The Anatomy of Infidelity, Treatise · Book 1 – Book 2

The Anatomy of Infidelity · Treatise · Book 1 – Book 2

p. 1BOOK I.

A general account of Chriſt's Lamentation over Jeruſalem.

Luke 19. 41.

And when he was come near he beheld the citie, and wept over it.

CHAP. I.

An Explication of the Text, Luke 19. 41.

AS Iſraels Temporal Benedictions were Symbolic Images, or Types of Spiritual bleſſings, promiſſed to the believing ſeed of Abraham; ſo her Temporal Jugements, were alſo Symbols, or Typi… Shadows, of Spiritual Jugements, threatned to, and inflicted on Evangelic Unbelievers.

And to confirme this, 'tis worth our obſervation, that moſt, if not al of thoſe expreſſions in Scripture, wherebyaaSee Mede on Prov. 21. 16. pag. 91. Diatr. 1.Prov 21:16 the place of eternal puniſhment is repreſented, relate, and allude to ſome places, or ſtories, remarquable for Gods exemplary vengeance, executed on ſinners, under the old Teſtament. Yea, the p. 2laſt Deſtruction of Jeruſalem by Titus, here foretold, and lamented by our Lord, is, by a bbJackſon of the Script. fol. 91.learned Author, ſtiled a Map af Hel. The Contemplation whereof is that which inclines me to pitch on this Scripture, as the ſeat of our enſuing Diſcourſe, touching the Nature, Aggravations, and Puniſhment of Ʋnbelief. And I no way dout, but that it wil appear, in the …, to be a truth, beyond al queſtion, that our bleſſed Lord, in this his ſad Lamentation over unbelieving Jeruſalem, had no ſmal regard to Evangelic Unbelievers, who ſhould deſpiſe the things that belong unto their peace, in theſe laſt days. For … is a golden rule, given us, by a greatccSir Francis Bacon. Maſter of wiſdome, That the Word of God has various complements, or fulfillings, in ſucceſſive periods, and Ages of the Church. And that this text in particular, may not be confined to the Judaic Church; but alſo juſtly be applied to Evangelic Unbelievers in al Ages; and particularly in this, wil appear by what follows, in the parallel, or proportion between one and t'other.

As for the Contexture, The contexture of the words.or coherence of our Text, with the precedent diſcourſe, it deſerves a particular Remarque, as it lies couched in the firſt particle, And; as alſo in that following expreſſion, when he was come near: which evidently connecteth this hiſtorie with what precedes. Our Evangeliſt had hitherto declared with what joyous Acclamations, and Congratulations, the vulgar Jews welcomed their promiſſed Meſſias; How chearfully they recogniſed him as their ſoverain Lord, and King; What p. 3loud Hoſanna's, and Pſalmes of praiſe they ſang unto him: He now procedes to expound, with what a triſte and penſive minde; with what a bleeding and melted Heart; with what a mournful and weeping countenance Chriſt received them. They rejoice in their new-found Meſſias, and King; but he weeps over them: They ſeem to Inſtal him, and lift him on his Throne; but he with tears laments their final Ʋnbelief, Contumacie, and Ruine not far off. This ſeems to be the natural connexion of the words, as it wil further appear by what follows.

As for the explication of the words,The Explication. we ſhal be as brief as our mater wil permit.

That firſt particle foreign,And. And, is uſually taken copulatively, as it connects the following diſcourſe with what precedes: and ſo it deſcribes to us a conſiderable Circumſtance, of this Hiſtorie, namely the Time of Chriſt's Lamentation over Jeruſalem; which was immediately after their ſolemne Acclamations of joy, and Hoſanna's to him, as their Meſſias.

Hence it follows,When he was come near. When he was come near. This gives us another great circumſtance of Chriſts Lamentation; and that is the place; which was the Mount of Olives; from whence Chriſt, being now in his deſcent, had a direct, and ful proſpect of Jeruſalem offered to his eye; which, amidſt al the peoples joyous Salutations, ſo far pierced, and affected his heart, as it brake forth into this doleful Lamentation. It is natural to the ſpirit of a man to break forth into a paſſion of grief, at the approche, and view of any grievous and diſpleaſing object.

p. 4And that which makes this place the more remarquable is, that here it was that David, the Type of Chriſt, bewailed the rebellion of his ſon Abſolon; as 2 Sam. 15. 30. And David went up by the aſcent of mount Olivet, and wept as he went up, &c. David, at every aſcent, poured out a quantitie of tears, in lamenting the contumacie of his natural ſon Abſolon; ſo Chriſt, the celeſtial David, at every deſcent, ſends forth many tears, in bewailing the contumacie of his federal ſons, of Jeruſalem. And that which yet further aggravates this circumſtance of place is, that (which Chriſt foreſaw) on this very mount of Olives, where Chriſt now laments the ſin and ruines of Jeruſalem, the Romans in their firſt ſiege againſt this Citie, began to pitch their tents, as Joſephus, in his 6 Book of the Jewiſh war, Chap. 9. obſerves. So that wel might our bleſſed Lord make this place the ſeat of his Lamentation, which he foreſaw would be the firſt ſeat of their National ruine. But it follows:

He beheld] The participle foreign,He beheld. wants not its peculiar Emphaſe, in that it denotes a certain perſon, viz. Chriſt; which gives us another notable circumſtance, much conducing to the explication of the whole. O! What a Great, Illuſtrious HE is here? What Wonders of Wonders lie wrapt up▪ in this HE? What tongue, or thought, of Men, or Angels, can expreſſe, or conceive, the infinite Dimenſions of this little Pronoun? Who can declare his Generation? Is not this HE, he that firſt ga…e Being, and Welbeing to Jeruſalem, as to p. 5althings elſe? Did not this HE, bring her out of Egypt, that houſe of Bondage? Was not this Noble HE her Protector, and Conductor in the Wilderneſſe? Was not this Soverain HE, her King and Lawgiver in Canaan? Did not this Infinite Eternal HE, deſcend down into the womb of a virgin, and eſpouſe human Nature, thereby to put himſelf into an apt Capacitie, to be Jeruſalem's Savior? Who was this Celebrious HE, but the Meſſias, a borne Jew, who had Judaic bloud running in his veins, a Judaic heart to pitie, Judaic eyes to weep over, a Judaic tongue to plead with, importune, and beſeech impenitent unbelieving Jeruſalem, to accept of the things that did belong unto her peace? This was that Heroic, Generous, and Illuſtrious HE, who here Beheld, not only with the eyes of his bodie, but alſo with the eye of his Omniſcient Divinitie, the preſent impenitent, contumacious, unbelieving; and the future miſerable, ruinous and deſolate ſtate of Jeruſalem: for ſo it follows.

foreign, THE Citie] with an Emphaſe; For the Article here points out a certain Citie, and that with a remarque, and accent.

THE Citie, The Citiewhich was his firſt Bride; but now an Adultreſſe; who plotted, how ſhe might embrew her hands in her husbands bloud: THE Citie, wherein the Oracles of God, and Gracious Tokens of his preſence were firſt loged, Rom. 3. 1. THE Citie, which did once oblige herſelf, by a firme Covenant, or oath of Allegeance and Supremacie, to ſubmit to him, as her crowned King, and Lawgiver, p. 6but now turnes her back upon him, and cries up no king but Ceſar; who ere long would be her ruine. THE Citie which was ſometimes the Beautie of Holineſſe, and Seat of Divine Worſhip; but now is become the Sinke of al vices, and Satans Throne, or Synagogue. Laſtly THE Citie, to which he had in perſon preached the joyful ſound, and glad tidings of Salvation; to which he had offered the firſt handſel of evangelic love, and Free grace; which he had been ſo long wooing, and courting to be happy in the embracement of himſelf, and al other things, that did belong unto her peace: But ſhe would not. And what follows?

And wept.] What? the Lord of Glorie Weep! he that was God bleſſed for evermore drop tears! how comes this to paſſe? what a ſtrange Accident is here? whence ſpring theſe Divine Tears? Surely it muſt be ſome prodigigious Cauſe, that draws this holy water, from thoſe ſacred eyes of God-Man. eeforeign &c. Some (otherwi…e) Orthod…x, took away the word, [wept] not underſtanding its force and ſtrength. …piphanius in Ancorato.Some of the Ancients, otherwiſe orthodoxe, were ſo far ſtruck with the ſenſe of this prodigie, as that they thought it incredible, that the Son of God ſhould weep: and therefore, not underſtanding the ſenſe, force, and efficace of theſe Divine tears, they left out this word, wept. But that Chriſt, God-man, was capable of weeping, is evident by the like paſſion elſewhere; as at his friend Lazarus's grave, John 11. 35. and on the croſſe, or in the garden, as Hebr. 5. 7. But yet the rari…ie of this, or any other paſſionate emotion in Chriſt, argues ſome ſtupendous, and ſtrange ground, or occaſion p. 7thereof. Certainly nothing ordinary came from Chriſt: his commun words, and actions were not ordinary: much leſſe may we conceive his tears, which ſo rarely dropt from him, to be of an ordinary tincture, and origine. No, they were the Tears of God, and therefore muſt have much of Divinitie in them, both as to their Riſe, Mater, End, Occaſiou, &c. They were wiſe, judicious Tears, not fooliſh, as ours uſually are: They were ſpontaneous and free, not forced, and ſtrained, as ours oft are: They were not ſullen and pettiſh tears, as ours; but meek, the tears of the Lamb of God: They were not ſelfiſh and private tears; but generous, and public, for National ſin, and miſerie. Theſe Tears were ſpiritual, not carnal; regular not inordinate: they had not ſo much of paſſion, as of compaſſion, and commiſeration in them: Our tender-hearted Lord ſeems to forget his own Paſſion, which was near, whiles his bowels rolled with Compaſſions, towards an impenitent ingrateful Citie. They are the tears, of an affectionate Phyſician, bleeding over the wounds of his ſelf-murdering Patient; of a gracious, generous Prince, bewailing the wilful Rebellion of his dying Subjects. In ſhort, theſe Tears are very Amorous, precious, and efficacious; inviting weary and heavy-laden ſinners to accept of reſt; forewarning the obſtinate and impenitent of their danger; inſtructing the ignorant and weak in their dutie, of believing on him; encouraging the ſcrupulous and douting ſoul, to come unto him, and finally, interceding for ſuch as belonged to the Election of Grace, p. 8though at preſent enemies to him. Such were the noble Qualities, and Divine efficaces of theſe ſacred tears, as it wil appear by what follows.

foreign,Over it over it] or, for it; or by reaſon of it; which connotes, or hints to us the Aggravation, or Weight of the impulſive cauſe; what it was that excited, or drew forth this ſacred paſſion; namely Jeruſalems preſent ſin, and coming miſerie. As for her ſin it lay chiefly in this: Our bleſſed Lord being ordained and commiſſionated, by God the Father, to gather in the loſt ſheep, of the houſe of Iſrael, nothing was more deeply fixed in his heart, than the execution of this his commiſſion and office: Now drawing near to Jeruſalem, and having a view of it in his eye, it could not but melt, and break his heart, to conſider, that ſhe, who was the ſacred Seat of the Covenant; wherein the Divine Majeſtie had ſo long reſided, with many ſignificant Symbols and tokens of his preſence; I ſay, that ſhe ſhould reject her Lord, and Husband, after ſo many importunate wooings, invitations, and offers made of the things that did belong unto her peace. As for her approching Miſerie, that alſo was mater of ſad lamentation; and that in many regards.

1. That henceforward al the great things of her peace ſhould be, as a ſealed book, hid from her eyes. 2. That ſhe, who was the Beautie and Glorie of al Nations, ſhould, within a few years, lie buried in her own ruines. 3. That (which is the worſt of al) al her plagues and jugements, were ſealed and ſubſcribed by Divine p. 9wrath, and Vengeance. Oh! this was ſad indeed, that al her Woes, muſt ſtand ſealed with the Mediators black curſe.

No wonder then, that her crowned King, and Mediator, who was a borne Jew, and Miniſter of the Covenant, doth here, by virtue of his place and office; and alſo by reaſon of his near Alliance to Jeruſalem, deplore and lament over her ſinful forlorne ſtate. Thus much for the explication of the Lamentation it ſelf. Before we procede to the mater of Chriſts Lamentation, mentioned in the following words, we ſhal make ſome brief Reflexions on, Obſervations from, and Ʋſeful Improvemen…s of the words explicated.

CHAP. II.

The moſt ſolemne profeſſion without ſinceritie wil not ſatisfie Chriſt.

FRom the contexture of this v. 41. with the precedent diſcourſe, by comparing Chriſt's poſture towards them, with their poſture towards him,Doct. 1. we may Obſerve, That the moſt ſolemne profeſſion of Honor and Subjection unto Chriſt, wil not ſatisfie him, without real Affection, and Performance.

Theſe awakened, convinced Jews welcome Chriſt with the higheſt profeſſion of Joy, and the moſt ſolemne Rites, due to him as their Meſſias, v. 37, 38. where it is ſaid, The whole multitude of the Diſciples, began to rejoice, and p. 10praiſe God with a loud voice for al the mightie works that they had ſeen; ſaying, bleſſed be the King that cometh in the name of the Lord, peace in Heaven, and glorie in the higheſt. If we compare this acclamation,John 12. 12. 13.John 12:12John 12:13 with the ſame mentioned John 12. 12, 13. We ſhal find many conſiderable circumſtances, which confirme our obſervation. For (1) it is ſaid, John 12. 12, 13. that the Multitude of Diſciples, which ſung Hoſannas to Chriſt, came from Jeruſalem to meet him: which argues, they were but a mixt multitude, who being ſtruck with a ſenſe of his mightie workes, could not but recogniſe him, as their crowned King and Savior: albeit many of them, as 'tis moſt likely, within a few days crie, with as loud a voice, Crucifie, crucifie him. (2) Its ſaid, John 12. 13. that theſe awakened Jews, took branches of palme-trees in their hands, ffforeign] ſignum laetitiae. Grot.which was a Symbol of their joy, as Luke 19. 37. Oh! how much were they overjoyed to ſee their long waited for Meſſias? Thence it follows, (3) and they cried Hoſanna, (i. e. Save now, as Pſal. 118. 25.) bleſſed is the King that cometh in the name of the Lord. This laſt clauſe is taken from Pſ. 118. 26. and is apparently a ſolemne Rite or Ceremonie uſed for the inaugurating of their promiſſed Meſſias, Thus we ſee what ſolemne acclamations of joy, Titles of Honor, and profeſſion of ſubjection they give to Chriſt as their Meſſias. But doth al this ſatisfie Chriſt? Doth he fully acquieſce, in theſe viſible Apparances of their profeſſed obedience to him? No ſurely; notwithſtanding al their ſeeming joy in him, yet he weeps over the p. 11moſt of them, with the reſt of their brethren, as thoſe in whom he fulwel ſaw (by the omniſcient eye of his Divinitie) there was not any one dram of ſaving faith or love towards him. Hence it is apparent, that Pretentons of Honor, Love, and Friendſhip to Chriſt ſatisfie not him, without real Intentions of the ſame: Verbal Profeſſion, and ſuperficial tranſient Affection ſignifie nothing in Chriſts account, without a deliberate, reſolute, complete, ponderous, deep, and inviolable Bent of wil towards him. Chriſts omniſcient eye pierceth thorow our very Natures, and is more intimate to us, than the moſt intimate part of our ſelves; and therefore, albeit we may delude others, yea, our ſelves alſo, with the vizard, and maſque of an hypocritic Profeſſion; yet we cannot delude Chriſt: He ſees that the firſt principle of ſuch feigned profeſſion is but ſome commun Illumination, or languid Affection: He knows who they are that crie him up in profeſſion, and yet deſpiſe, or crie him down in heart, and prevalent Affection: He conſiders that ſuch mens forced ſubjection to him, procedes only from legal principles, and therefore wil ere long degenerate into ſecret, if not open Rebellion againſt him. He ſees ſuch mens light is a burden to them; their faith lies level with the Intereſt of ſelf; their ſtarcht holineſſe is but an artificial, Phariſaic ſanctitie, or at beſt, but ſome light touches, or ſuperficial Impreſſes of the Spirit of Grace. In brief, Chriſt has, as Iſai. 11. 3. a quick ſent, to diſtinguiſh betwixt commun illuminations, and the ſaving light of life; between legal Humiliation, and evangelic p. 12Repentance; betwixt painted watered holineſſe, and ſincere Grace: and therefore many Almoſt-Chriſtians, who paſſe for Sheep in their own, and the worlds eyes, are but altogether Swine in Chriſts eye.

Hence we may learne, Ʋſe 1 That awakened ſinners may procede very far in the owning of Chriſt, and yet be diſowned by him: They may, as theſe poor ſouls here, embrace him with much ſeeming joy; ſubmit to him as their King, with much pretended chearfulnes; crie Hoſanna, (i. e. ſave now) with much ſeeming Faith and Dependence on him as their Savior; and yet al this while Chriſt not own them as his loyal Subjects.

This alſo teacheth us, Ʋſe 2 That there is a vaſt difference between mans jugement and Chriſts. Alas! how many are juſtified by us, as alſo in their own conſciences; and yet condemned by Chriſt? As on the contrarie, how many are condemned by the World, and peradventure by their own Conſciences as Hypocrites; who yet are juſtified by Chriſt?

This further inſtructs us, Ʋſe 3 That a chriſtians main worke is to approve himſelf to Chriſt. It maters not who condemnes, if Chriſt juſtifies; who curſeth, if he bleſſeth; who kils, if he makes alive; who troubles, if he ſpeak peace.

As Chriſt doth curſe the Bleſſings; ſo alſo he doth bleſſe the Curſes of the wicked, when unjuſtly pronounced, againſt the Godly. Wherefore Chriſtians ſhould mind more, how they may approve themſelves to Chriſt, than what may commend them to the world.

p. 13This alſo admoniſheth us, Ʋſe 4 moſtly to intend, and look wel to Heart-work. For 'tis the ſinceritie of the heart only that commends us unto Chriſt. Externe formes, and Apparences of pietie commend us to the Church, but unleſſe there be an inward Power and Realitie of Grace in the Heart, al our viſible formes do but render us more ſlie, cunning Hypocrites, and ſo more loathſome & abominable in the eye of Chriſt.

Laſtly, this diſcovers to us, the deſperate curſe and plague that abides on ſelf-deluding ſinners; Ʋſe 5 Such as extol Chriſt in profeſſion, but yet continue enemies to him in Affection; ſuch as go forth with their Palme-branches of ſeeming joy, to welcome Chriſt, and yet ſecretly in their hearts crucifie him; ſuch as ſing Hoſanna's to him, as their crowned King; and yet reſerve the Bent of their hearts as a throne for ſome baſe luſt. Certainly, ſuch Almoſt-Chriſtians, are no better than Almoſt-Devils: the whiteneſſe of their fair, but falſe pretences of honor to Chriſt, doth but aggravate the blacknes of of their ſin in rejecting of him: the maſque of their profeſſion, ſerves but to concele a rotten heart: Their ſeeming Godlines ſerves but more effectually to oppoſe that which is ſuch in truth.

CHAP. III.

Previous, and general Obſervations from the Text.

WE now procede to the bodie of our Text, and therein the firſt thing that occurs, is the circumſtance of place, wherein our bleſſed Lord made this his doleful Lamentation over Jeruſalem, p. 14contained in that expreſſion, [And when he was come near].And when he was come near. Doc. 2. Whence obſerve, That the approche of any afflictive, or miſerable object draws forth grief & pitie, from a chriſtian & gracious ſpirit.

What is grief, but the emotion or rolling of the bowels at the preſence of ſome grievous object? and the nearer the object is to us, either by Natural, Civil, or, Religious bonds, the greater wil our grief be, at the approche thereof. Jeruſalem was allied to Chriſt by the moſt intimate, and eſſential bonds both of Nature, and Religion: he was borne of a Jewiſh Womb, educated in the Jewiſh Land, the crowned King of Jeruſalem; which was a federate Citie, allied to him by al manner of Civil and Religious obligations; and therefore approaching near it, his bowels melt and turne within him, to think, that this Citie, ſo near and dear unto him, ſhould not underſtand, or embrace the things that appertain to her peace; but on the contrarie, be at this very very time meditating and contriving his death, and her own ruine. But this wil come under further conſideration in what follows.

We paſſe on to the Act of Chriſt, which uſhered in, and opened the dore to this his ſad Lamentation, [He beheld,] Hence obſerve 1.He Beheld That the Lord of Glorie did ſo far condeſcend to ſinners, Doct. 3.as to clothe himſelf with human Nature, and Organs, thereby the more feelingly to commiſerate and pitie them. And oh! What an infinite Ocean of condeſcendent grace is here? What unparalled Dimenſions of eternal Love and MercieMercy, are there in the bowels of p. 15this tenderhearted Redemer? What? Was he indeed content to aſſume a mans heart, to bleed over ſinners; a mans tongue to plead with and perſuade ſinners to be happie; a mans eyes, to water his exhortations with tears; yea, a mans ſoul and bodie to die for ſinners? O! what wonders of ſuperlative love, and condeſcendent pitie are here? Who would ever queſtion the affectionate regard of ſuch a compaſſionate Redemer? How comes it to paſſe that the bleſſed Lord, ſhould borrow human eyes to behold and pitie ſinners, and yet they want an eye of faith to behold their Savior? O! what monſtrous ingratitude is this, that the King of Sion, ſhould ſtand gazing on ſinners, 'til his heart diſſolve into tears; and yet they ſtand amuſing themſelves with Idols of clay, and never mind the gracious Regards of their Lord? Fie, fie on ſuch blind, Idol-lovers!

2. From this Act, He beheld, we may further obſerve,Doct. 4. That Chriſts eye affects his heart; his ſight moves his compaſſions. There are no ſterile, jejune, or barren ſpeculations in Chriſts eye; but al his contemplations are warme, and heart-melting: they break forth into Affection, and end in Operation. Chriſts eye is not dul or ſleepy, but vigilant and watchful: He watcheth over ſinners, when they ſleep over him: He beholds them with an eye of pitie and compaſſion, when they behold him, with an eye of bloud, and revenge: He caſts a wiſt eye of ſympathie, and lamentation towards Jeruſalem, whiles ſhe is looking and conſidering how ſhe may pul out his eyes and heart. O! what a compaſſionate eye is this?

p. 16Hence follows the object of Chriſts contemplation; THE Citieand that is [THE Citie] i.e. The Citie, which was ſo nearly related, and yet ſo vaſtly oppoſite to him: The Citie which was his firſt Bride, and yet now a commun Harlot for Idol-lovers: the Citie, which was the Seat of his Glorious preſence; but now a den of thieves and robbers: The Citie, which had been the Glorie of al Nations, but was now next dore to ruine.

Hence obſerve,Doct. 5. That the previſion, or contemplation of imminent danger occurring to a place or people, nearly related to us, doth much affect a ſerious, compaſſionate heart. Al Relations cal for Affections: And there is no Affection more proper for Relates under preſent, or impendent miſerie, than compaſſion. That mother muſt needs have the heart of a Tiger, who ſeeing her child boiling in a Caldron of lead, hath no emotion of bowels for it▪ Chriſt here, whiles he beheld the Citie with the eyes of his bodie, did at the ſame time, with the eye of his omniſcience, behold al the ſins, and future miſeries of Jeruſalem; al her contemt of his Evangelic offers, Love, and Grace; al her covenant-breaking, and Apoſtaſies from him; al her bloody and miſchievous deſignes againſt his Perſon, Crown, and Dignitie; with al the curſes, plagues, and ſhours of Divine wrath, which would ere long pour down, as a Deluge, on her. This could not but melt his heart into tears, and draw from him the doleful Lamentation which follows. To ſee a deluge of ſin, exhaled or drawen up into clouds p. 17of Divine wrath, ready to burſt aſunder, and fal down in ſhours of vengeance, on a profeſſing Citie, or people nearly allied to us, cannot but diſſolve an affectionate gracious heart, into ſhours of tears, and chriſtian Lamentations. That muſt needs be an heart deſperately obdurate and hard, that is not affected and moved at ſuch a ſight. But more of this in what enſueth.

CHAP. IV.

Church-ſins the moral Cauſes of ChurchRuines, and therefore the chief mater of our lamentation.

WE now come to the Lamentation it ſelf, expreſſed in thoſe termes [And wept over it] Which we may forme into this Propoſition,Doct. 6. or Doctrine, That nothing was mater of greater Lamentation unto Chriſt, and ought to be ſuch unto us, than to behold the Ruines, of a profeſſing Citie or Church, which has been long the Seat of Gods gracious Preſence and Worſhip. This Propoſition, which takes in the ſpirit and mind of the whole verſe, I intend, with the Lords aſſiſtance, to inſiſt ſomewhat more largely on. And for the explication hereof three Queſtions occur, as fit to be examined by us: (1.) Touching the Object or mater of this Lamentation, What Chriſt here doth, and what we ought to lament? (2.) As to p. 18the Act, what Chriſts weeping here implies? (3.) As to the motives of this Lamentation, What it was that moved Chriſt to lament over the Ruines of this profeſſing Citie, or Church of Jeruſalem?

1. Q. What Chriſt here doth, and what we ought to lament, in the ruines of a profeſſing Citie, or Church, which hath been long the Seat of Gods gracious Preſence and Worſhip? For the Reſolution of this Queſtion, we may conſider the Ruines of a profeſſing Citie or Church, (1.) In their Cauſes, (2.) In the Effects of thoſe Cauſes. (1.) As for the Cauſes of theſe Ruines, they are either Moral, and Meritorious; or, (2.) Phyſical, and Productive.

1. The moral, The moral cauſe of Church-ruines is Sin.or meritorious cauſe of Jeruſalems, as alſo of al other Church-ruins, is Sin. Sin is the fuel of Divine wrath: eternal vengeance flameth out of guilt: Phyſical or natural evil, is but the conſequent of Moral: the evil of Paſſion, or Suffering, is but the effect of the evil of Action, … Doing. Yea, Sin is in it ſelf the worſt … ▪ He that departes from God, executes on himſelf his laſt doom. The ſoul that loſeth God, loſeth its way, Life, and ſelf; and the further it departeth from God, the more it is envelopped, and entangled in eternal chains of darkneſſe and miſerie. No ſin is ſo pleaſing in the committing, as it is bitter in the iſſueggMaximum ſcelerum ſupplicium in …ſis eſt. …ncea.. There is an inſeparable connexion betwixt ſin and puniſhment; and nothing can diſſolve it but the bloud of Chriſt: Every ſin carries Hel in its womb: Luſt is a pregnant mother with child of Death, and p. 19torments:Gen. 4. 7.Gen 4:7 Thus Gen. 4. 7. And if thou doeſt not wel, ſin lieth at the dore. Sin, foreign, by which ſomehhR. Salomo & Aben-Ezra. Hebrew Doctors underſtand the puniſhment of ſin: So Gen. 19. 15. as elſewhere, Sin is uſed for puniſhment, by reaſon of that individual connexion that is between them. Hence the Greek Atee; which they feigned to be a woman caſt out of Heaven, pernicious and hurtful to al. Oh! what an enemie is ſin?

[Lieth,] foreign, coucheth, a word uſually given to Brutes, but applied ſometimes to men, Job 11. 19. and here to Sin, which, as a hurtful beaſt, lieth in wait, ready to devour. What a ſlie Foxe is ſin! Hence it followeth,

[At the dore] i. e. (1.) near at hand: for to lie at the dore, is to be near at hand, ſo Deut. 29. 30. the curſes are ſaid to lie, or couch on the Sinner. Or (2.) at the dore, may implie ſuch a a certain place, in which it may be eaſily excited; juſt like a chained Maſ…ive, that lies at the dore, and albeit he ſeems to ſleep; yet ſuddenly ſtarts up, and ſets upon ſuch as are about to enter in: thus Sin, or the puniſhment of ſin, lieth at the dore.

That Sin is in it ſelf the worſt evil, is evident; becauſe (1.) it was the Firſt evil, and ſo the meſure of al evil: for, the firſt in every kind, is the meſure of al in that kind. Again, (2.) As ſin was the firſt evil, ſo alſo the firſt moral cauſe of al other evils: Now a bad cauſe is worſe than its effects: as a good cauſe is more noble, and perfect than its effects. It was Sin that opened the dore, and let in al other evils into the world, and therefore it muſt needs be the worſt evil. (3.) Sin contains p. 20duplicate page p. 21duplicate page p. 22duplicate page p. 23duplicate page p. 20in it al the malignitie, venime, poiſon, ſtings, curſes, and plagues of evil: al the degrees of evil lie wrapt up in ſin: (4.) The worſt part of hel lies in ſin: a ſinleſſe Hel would be comparatively, an eaſy Hel, to a rectified Soul: our bleſſed Lord ſuffered a ſinleſſe Hel, and yet was, at the ſame time, infinitely happy, as to his eſſential Beatitude. By which it is moſt evident, that ſin is in it ſelf the worſt evil and Hel.

Hence it naturally follows, That the firſt great Object, or Mater of our bleſſed Lords Lamentation, was Jeruſalem's ſins; which were her worſt evil, and the main cauſe of al her other evils. Thus the Prophets, and People of God of old, in al their Lamentations over Church-ruines, they had a particular eye on their Church-ſins as the procuring cauſe thereof. So Jeremie, in his Lamentations, layeth the greateſt accent on their ſins, which were the meritorious cauſe of al their ſufferings. Thus Lament. 1. 5. For the multitude of her tranſgreſſions, her children are gone into captivitie, before the enemie. Oh! here lies the ſting of al Iſraels ſufferings, that the multitude of her tranſgreſſions drew them on her: This was that which moſt deeply wounded, and pierced the heart of this holy man. So v. 8. Jeruſalem hath grievouſly ſinned, therefore ſhe is removed, [as an unclean, loathſome thing] al that honored her d…ſpiſe her; becauſe they have ſeen her nakednes [i. e, her lewdnes and abominations] yea, ſhe ſigheth, and turneth backward, v. 9. Her filthines is in her skirts, &c. The like v. 14. 18. and Chap. 2. 14. Thus our bleſſed Lord p. 21here, in his Lamentation, the firſt thing he has in his eye, and that which did moſt deeply pierce, and wound his heart, was Jeruſalems ſin:iiChriſtus intertora ejus iniu etur, &-vidit cam eſſe ſentinam omnium flagitiorum. Gerard. ex Egeſippi. l. 4. c. 6. He ſaw her to be a cage of al unclean birds, a ſink of al manner of abominations; which would unavoidably involve her in ruine: this makes his heart to bleed, and his eyes to guſh forth with ſalt tears over her. And this is the genuine Character of a true Chriſtian heart, to mourne more for the Evil of doing, than for the evil of ſuffering; and for the latter only as the fruit and effect of the former. A Cain or Judas can lament and groan under the ſtrokes of the rod; but a Peter, or a Chriſtian mournes under the offenſe, that procured thoſe ſtrokes: without dout an hard-hearted Jew could not but lament to ſee Jeruſalem ſacked, and the Temple in flames about his ears; ay, but 'twas the Chriſtian only that mourned kindly for the ſins of Jeruſalem, which were the fuel of thoſe prodigious flames of Divine wrath. To lament over the Ruines of a renowned Citie, or Church, is facile; becauſe natural to an ingenuous, affectionate ſpirit: but to bleed over and bewail thoſe ſins, which were the cauſe of thoſe Ruines, none can, in any meſure of evangelic ſinceritie, performe, but Chriſt, and ſuch as are animated and influenced by his Spirit.

But we procede to particulars; to explicate, what thoſe Church-Sins are, which expoſed Jeruſalem, and ſo by a paritie of reaſon, wil expoſe any other profeſſing Citie or People, to Church-ruines; and therefore ought to be mater of Lamentation.

p. 22CHAP. V.

A particular enumeration of Jeruſalems Sins; which were the moral cauſes of her Ruine; and ſo a chief mater of our Lords Lamentation.

1. THe firſt great Church-ſin, Unbelief.which our bleſſed Lord here laments, as the moral cauſe of Jeruſalem's Church-ruine, is her Ʋnbelief; or, Rejection of the things that did belong unto her peace. This indeed is a prodigious Church-waſting Sin, that which ever coſt Iſrael very dear, even from her infant-ſtate. Iſrael had ſignal tokens of Chriſts conduct, care, and providence, in the Wildernes; yet what paſſions of diſcontent; what diſingenuous murmurs; what fits of Unbelief, doth ſhe ever and anon, on the leaſt approche of danger, fal into? How doth her ſpirit ſink, and deſpond under the leaſt difficultie? This is evident from Num. 13. 30, 33. and 14. 1, 14, &c. For which al that generation, ſave Caleb and Jeſua, who were of another ſpirit, periſhed in the Wildernes. Thus alſo before their Babylonian Captivitie, the great Sin, the Iſraelites were guiltie of, and that which opened the dore to al their following Miſerie, was their Ʋnbelief, or contemt of Gods word.Iſa. 30. 8, 13.Isa 30:8Isa 30:13 So Iſa. 30. 8. Now go write it before them in a Table, and note it in a Book, that it may be for the time to come, for p. 23lver and ever. v. 9. That this is a Rebellious people, ying Children, that wil not hear the Law of the Lord. Now wherein lay this their Rebellion? Why, chiefly in their Unbelief, or deſpiſing of Gods word, as v. 12. Becauſe ye deſpiſe this word, and truſt in oppreſſion, &c. Here lies their main ſin: and what follows? v. 13. Therefore this iniquitie ſhal be as a breach ready to fal, ſwelling out in an high wal, whoſe breaking cometh llRepente momento veniet f…actura ejus] h. e. maxime ſubito, & repente. Adverbiorum Syn… nymorum conjunctio emphatice fit. Glaſſ. Gram. S.ſuddenly, at an inſtant, i. e. exceding, exceding ſuddenly: for theſe two Synonymous Adverbs joined together, are very emphatic, and argue, that this their ruine ſhould be extreme ſudden, as alſo great. Great Unbelief brings great, and ſwift ruine to the moſt glorious Churches, if Repentance follow not. When Chriſt comes with Offers and Acts of Grace towards his Church, then for her to deſpiſe his word, turne her back on al his gracious offers. Yea, trample on them, this expoſeth the moſt flouriſhing Churches to ſudden, and inevitable Deſtruction. This God threatens Iſrael withal in her firſt Churh-conſtitution, Lev. 26. 14, 15, 16, &c. this alſo we find threatned, and executed on her, in her laſt Church-deſtruction, Mat. 23. 37, 38. This therefore is the firſt, and as we may phraſe it, the original ſin of Jeruſalem, which our bleſſed Lord here bewails, as the womb of al her miſerie.

Oh! what a world of miſerie hath Unbelief brought on many flouriſhing Churches? When a profeſſing people reject the Goſpel of Chriſt, is it not juſt with Chriſt to reject them? What a Hel of plagues, both ſpiritual and p. 24temporal, doth a deſpiſed Goſpel bring on Profeſſors? how oft doth Chriſt cut off his own covenant-people from promiſſed, and expected mercies for their unbelief? what ſore jugements doth unbelief expoſe men unto? Whence ſprang that deluge of confuſion, and Barbariſme, which drowned the Eaſterne Churches, but from their contemt of the Goſpel? Yea, had not the floud of Antichriſtianiſme, which has ſo long overwhelmed theſe Weſterne Churches, its riſe from this envenimed ſpring of Unbelief? this is evident from 2 Theſ. 2. 10. Becauſe they received not the love of the truth, &c. And 'twas a prophetic perſuaſion of a great divine, That God would ſhortly take away peace from the whole World, for deſpiſing the peace of the Goſpel. This Concluſion we no way dout but to make good, That al the great plagues, and jugements of God upon the profeſſing World or Churches, have been for the contemt of his Word by unbelief. For albeit other ſins have had their ſhare, yet this of Unbelief has been the main ſpring of al Church-ruines. But this wil be the ſubject of our following diſcourſe.

2. Another prodigious,2. Carnal preſumtion. Church-waſting ſin, which Jeruſalem was notoriouſly guilty of, is groundleſſe Preſumtions, and ſelf-flatterie: Self-flatterie, wherever it is predominant, brings ſelf-ruine: A mere forme of godlines without the power, is a groſſe deluſion, which carries millions of ſouls to deſtruction, in a golden dream: A fond preſumtion of being a true Church, or member of Chriſt, is the greateſt p. 25deluſion. This was ever the great ſin of Jeruſalem, in her declining ſtate, and that which expoſed her to great ruines, & calamities. Thus before the Babylonian Captivitie,Jer. 7. 4.Jer 7:4 Jer. 7. 4. Truſt ye not in lying words, ſaying, the Temple of the Lord, the Temple of the Lord, the Temple of the Lord are theſe. As if Jeruſalem had ſaid: Alas! why doeſt thou threaten us, with Captivitie and ruine? Have we not the Temple of God amongſt us? And are we not, upon this account, his federate people, his darlings and choſen ones? Is not the Shekinah, or preſence of the Divine Majeſtie ſeated amongſt us? Are not al the Promiſſes appendant to this Temple? May we imagine that the holy, and faithful God wil quit the place of his Reſidence, and glorious reſt? May we not then groundedly aſſure our ſelves, that our faithful Lord wil conſerve and maintain his own Temple, and People that worſhip him therein? Thus they truſted in lying words, ſaying, The Temple of the Lord, the Temple of the Lord, &c.kkJunius & Glaſſius Some refer the laſt word foreign Theſe, to the works of the Jews, relating to the externe worſhip of God; and ſo they render, the Temple in the Genitive Caſe, Theſe are the works of the Temple of Jehovah: As if they had ſaid: What doeſt thou reprehend, O Prophet, in our works? or, Why doeſt thou cal in queſtion the moſt conſtant promiſſes of God? We are ſo greatly confirmed concerning al theſe things, which thou allegeſt againſt us, as of nothing more: For, are not theſe our works of Jehovah's Temple, commanded by his p. 26Law? As for the Promiſſes, are they not appendant to this Temple? And thence are they not as firme, and conſtant towards us, as the Temple is firme? This Temple is Gods reſting place for ever, Pſal. 132. 14. Wherefore we are moſt confident, that the faithful God, wil, for his own Temple ſake, conſerve our Countrie, and we his worſhipers. Which ever way we take the words, it comes much to one; and clearly diſcovers to us the fond preſumtions, and fooliſh ſelf-flatteries of this people, grounded on their commun Church-privileges. And therefore this holy Prophet puts this their groundleſſe preſumtion, as a main ingredient into his Lamentations over the Ruines of Jeruſalem. So Lament. 2. 14. Thy prophets have ſeen vain and fooliſh things for thee, Lam. 2. 14Lam 2:14and they have not diſcovered thine iniquitie, to turne away thy captivitie; but have ſeen for thee falſe burdens, and cauſes of baniſhment. Jeruſalem's falſe prophets ſoothed her up in groundleſſe preſumtions of peace and quietude, which proved the cauſe of her captivitie. That which we read, cauſes of Baniſhment, is in the original, foreign Expulſions, or baniſhments, i. e, they have propoſed to thee ſuch glavering Doctrines, and preſumtuous perſuaſions of good times, as have been the cauſe of thy ruine and baniſhment: where, the effect being put for the efficient cauſe, or action, it gives us the true riſe of their Captivitie, namely thoſe fond preſumtions, and falſe perſuaſions of peace, which their falſe prophets had infuſed into their hearts. This the Prophet p. 27ſadly laments. And was it not thus alſo in our bleſſed Lords days? Is not this one chief ingredient of his Lamentation over Jeruſalem, that, ſhe did not know, in that her day, the things which did belong unto her peace? What doth that import? Surely, in part, thus much; ſhe flattered herſelf into a fools paradiſe, of being Abrahams ſeed, and thence under the Meſſias's Wing; and this her ſelf-flatterie was the greateſt obſtacle and bar to her cloſing with him, the true Savior, and alone foundation of her peace. Thus much alſo our Lord declares, John 8. 39, 44. where he endeavors, to beat them out of their fond preſumtion, and groundleſſe perſuaſion, of being Abrahams ſeed; whereas indeed they were, as he tels them, v. 44. Children of the Devil, and near to ruine. And certainly this is mater of ſad lamentation, to ſee perſons or churches, lift up to Heaven in their own preſumtuous conceits, and yet dropping down to Hel in realitie: ſuch violent preſumtions, if not cured by medicinal Grace, bring inevitable ruine, to the moſt flouriſhing Churches. So Rev. 3. 17, 18. Becauſe thou ſaieſt I am rich, &c.

3.3 Spiritual pride. Another Church-ſin, which was a great moral cauſe of Jeruſalems ruine, is ſpiritual Pride: This indeed is a proper Church-ſin, ariſing out of Church-privileges, or other ſpiritual excellences vouchſafed by Chriſt. Thus it was with Jeruſalem, in the days of old, which God promiſeth to cure, Zeph. 3. 11. I wil take away out of the midſt of thee, them that rejoice in thy pride, and thou ſhalt no more be haughtie becauſe p. 28of my holy mountain. It ſeems there were a people who did much pride themſelves, and grew very haughtie, by reaſon of the holy Mountain, which was a viſible Symbol, or token of Gods preſence: ay, but God promiſeth, in evangelic days, to cure this tumor and Tympanie. As it is with ſingle perſons, ſo with whole Churches; there are ſome ſins of infirmitie, which God connives at, and wil paſſe over, upon a general Repentance; but this ſin of ſpiritual pride, is of ſuch a deep tincture, malignitie, and antipathie againſt God, as that, if it be not timely repented of, and turned from, 'twil prove the Gangrene, and bane of the moſt flouriſhing Churches. There is no ſin ſo oppoſite to our receiving Grace from Chriſt, as ſpiritual pride: Oh! What a burden is this to Chriſt, that they who are nothing, have nothing, can do nothing of themſelves, ſhould be proud of what they have received from him? As they who are moſt abaſed in themſelves, are moſt exalted by God, and neareſt to him; ſo they who moſt exalt themſelves, are moſt abaſed by, and eſtranged from God, Luke 18. 14. For every one that exalteth himſelf ſhal be abaſed: and he that humbleth himſelf ſhal be exalted. Pride, it is the cancer of parts, the moth of privileges, the ruſt of comforts, the poiſon of duties, the ſting of croſſes, the reproche of Profeſſors. None ſo much favored, and enriched with grace and comfort by Chriſt, as humble ſouls, and Churches; but he reſiſteth the proud, Jam. 4. 6. and Pſal. 138. 6. God knoweth the proud afar off: i. e, God knows p. 29him as an enemie, and loves not to come near him. God has an old grudge againſt ſpiritual pride, as one of his moſt ancient inveterate enemies, borne in Heaven, in the boſome of Angels, and therefore reſiſts it moſt. Wel therefore might our Lord weep over this ſin, as a cauſe of Jeruſalems ruine.

4.4. Carnal ſecuritie. Another Sin, which morally haſtened Jeruſalems ruine, was her carnal Securitie. This ſeems evidently compriſed in Chriſts following Bil of Indictment, v. 42. If thou hadſt known, i. e, conſidered. Our gracious Lord makes loud, and ſolemne Proclamations of peace; but Jeruſalem was faſt aſleep. Again he threatens vengeance and wrath; but ſhe has no ears to hear. At laſt, flames of divine wrath break forth upon her; but al this while ſhe llforeign Hebewails therefore the inſenſibility of Jeruſalem Theophylact. in locum.awakes not, 'til ſcorched and burned to aſhes. So that the great ſin Chriſt bewails is her ſecuritie. Ah! what a curſed ſin is ſecuritie? This deſperate ſecuritie of Jeruſalem our Lord alſo foretels, Luke 17. 26, 30. And as it was in the days of Noah; ſo ſhal it be alſo in the days of the ſon of man; they did eat & drink, &c. Here Chriſt foretels what wretched ſecuritie ſhould ſeize on carnal profeſſors, at the coming of the Son of man; whereby we may underſtand, not only his final coming to jugement, but alſo his coming to judge Jeruſalem; which was but a prologue, and preamble to the laſt jugement; and therefore we find them both promiſcuouſly inſerted in this Chapter. The ſame is mentioned, Mat. 24. 37, 38. Our bleſſed Lord conſidering how ſtupid and ſecure p. 30Jeruſalem was, notwithſtanding the near approche of her ruine, it made his heart diſſolve into a paſſion of tears. This was Jeruſalems ſin of old, and that which had a great influence on her firſt captivitie. So Iſai. 42. 18, 19, 20,Iſa. 42. 25.Isa 42:25 21, 22, 23, 24. Where he ſhews, how blind and deaf they were both Prieſts and People: and then concludes, ver. 25. Therefore he hath poured upon him the furie of his anger, and the ſtrength of battle; and it hath ſet him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. What a ſtrange, prodigious ſecuritie is here? Divine wrath flames about his ears, like an old houſe, and yet he knew it not; yea, it burned him, lying aſleep on the bed of carnal ſecuritie, and yet he laid it not to heart. Oh! what a dead ſleep is this? how inevitably doth ruine follow ſuch dead ſleeps? That this was a main cauſe of Jeruſalems firſt Captivitie is evident from Jeremies Lamentation over it,Lam. 1. 9.Lam 1:9 Lam. 1. 9. Her filthineſſe is in her skirts, ſhe remembreth not her laſt end: ſhe was grown wilfully blind, and ſottiſhly ſecure; notwithſtanding al Gods Divine Admonitions and threats, ſhe dreamt of nothing but peace and proſperitie. Her approching ruine was not laid to heart. And what follows? Therefore ſhe came down wonderfully. mmDeſcendet mirabilibus] i. e. mirabiliter, q. d. multorum cum admiratione, &c. Glaſſius Gram. ſ.There is a great elegance in the original, foreign with wonders, i. e, wonderfully: as if he had ſaid, ſhe came down with the admiration of many, who cannot find out the reaſon of her being thus caſt down. We have here a Subſtantive, which being added to a Verb, is, and that not without an emphaſe, p. 31put for an Adverb. Oh! what a wonder was it, that Jeruſalem ſhould thus deſcend into captivitie? But yet he that conſiders what filthineſſe was in her skirts, and how extremely ſecure ſhe was, may not wonder at it. Thus Jeremie puts in this her ſecuritie, as a main ingredient of his Lamentation, over fallen Jeruſalem. Yea, this ſin of carnal ſecuritie is that, which our bleſſed Lord foretels would happen to virgin-churches, in theſe laſt evangelic times, Mat. 25. 5. While the bridegroom tarried, they al ſlumbered, and ſlept: not only the fooliſh, but alſo the wiſe virgins are ſaid to ſleep: which argues that carnal ſecuritie is the great univerſal ſin of Virgin-churches, in theſe evangelic laſt times. And ſurely, 'tis not ſo much the forces of forrain, profeſſed enemies, as the venime and malignitie of this domeſtic ſin, that brings deſolation to Virgin-churches. The ſleeping Devil doth more miſchief in the Church of Chriſt, than the roaring Devil. To ſleep in Satans lap, is much worſe than to rore in Egypts, or Babylons furnace. While Jeruſalem ſleeps, her jugement ſleepeth not: her carnal ſecuritie determines in dreadful awakenings: How eaſily doth ſhe fal into the Romans hands; yea, into the fire of Divine wrath, while ſhe is aſleep in her ſin? Did not Jael, a poor ſilly woman, pierce thorow great Siſera's head, when he was aſleep? And may not, in like manner, ſmal tentations bring ruine to the moſt flouriſhing Churches, when aſleep, on the bed of carnal ſecuritie? This therefore is great mater of Lamentation.

p. 335. Carnal confidence.Another Church-ſin, that expoſed Jeruſalem to Church-ruine, was her ſelf-fulneſſe, and carnal confidence. She was ful of her ſelf, her own Contrivements, Sufficiences, and Dependences; wherefore no wonder if ſhe reject her Meſſias, and al his offers of peace. This Chriſt every where upbraids the unbelieving Jews with, as the main ſpring of their ruine, Luke 18. 9—14. Was not this alſo the great ſin, that brought old Jeruſalem under the Babylonian captivitie? Doth not the Prophet Iſaias, by a witty Sarcaſme, upbraid her with this ſin,Iſa. 2. 10.Isa 2:10 as the cauſe of her rune? Iſa. 2. 10. Enter into the rock, and hide thee in the duſt, for fear of the Lord, &c. The Prophet here, by a Sarcaſme, doth aggravate the proud confidence of this people, from the conſideration of Gods inevitable jugements: as if he had ſaid: Flie, if thou canſt, the terrible aſpect, and ſevere hand of thy God: but al thine attemts ſhal prove abortive: al thy proud confidences are inſignificant. The like Jerem. Jerem. 8. 14, 15.Jer 8:14Jer 8:158. 14, 15. Why do we ſit ſtil? aſſemble your ſelves, and let us enter into the defenced Cities, and let us be ſilent there: Here you have the vain confidence of the Jews: they thought to ſecure themſelves againſt Divine wrath, in their fenced Cities: What follows? For [or rather, But] the Lord our God hath put us to ſilence, and given us the waters of gal to drink; becauſe we have ſinned. This is an Ironic anſwer of the Prophet, as a rebuke to their carnal confidence: and oh! what an Hel lies in it? They boaſt of ſecuring themſelves, and obtaining reſt in their fenced Cities: Yes, ſaith p. 33the Prophet Ironicly, you ſhal be ſecure, and quiet: but how? not, as you dream, in your fenced Cities; but in being made drunk with the Lords waters of Gal, (or rather poiſon) whereby you ſhal be deprived of al counſel, and expoſed to violent Deſtruction: this is the ſilence the Lord wil give you, as the reward of your carnal confidence.Hoſ. 12. 1.Hos 12:1 So Hoſ. 12. 1. Ephraim feedeth on the wind, and followeth the eaſtwind: he daily increaſeth lies, and deſolation. The later is the effect of the former; his Deſolation is but the fruit of his lying confidences: Ephraim by multiplying lies, i. e. carnal confidence in the Aſſyrians, and Egyptians, doth but multiplie Deſolation. When ever any profeſſing People, or Church, begin to be ſelf-ſtrong, or confident in an arme of fleſh, they are the next dore to ſome great danger. What ever we make the bottome of our confidence, that we make our God: and our jelous God wil never bear it, that we place an Idol in his room: if he intend merciemercy to us, he wil break al ſuch Images of jelouſie, which would otherwiſe break us.

6.6 Earthlymindedneſs. Another great ſin, which promoted Jeruſalem's ruine, was her Earthly-mindedneſſe. She preferred her clay-Gods, and temporal Intereſt before her Meſſias and the great concernes of eternitie: State-peace was more regarded by her than peace with God: Ceſar's crown was more adored by her than Chriſt's; and therefore deſervedly did ſhe periſh by Ceſar's hand. How juſtly did our Soverain Lord ſuffer Jeruſalem to fal by Ceſar's ſword, when p. 34as ſhe prefer'd Ceſar before her Lord? She, forſooth, would have no King but Ceſar: Was it not juſt then with God, to ſuffer her to periſh by no hand but Ceſars, whom ſhe preferred before her Meſſias? This was alſo the temper of the Gadarenes, (a companie of Apoſtate Jews:) who prefer'd their ſwine before their Meſſias, and his ſpiritual offers of peace, Luke 8. 37. And is not this mater of ſad lamentation, to ſee Profeſſors prefer back and bellie, externe Pompe and Grandeur, before Chriſt and his Goſpel? Surely ſuch ſwiniſh Goſpellers are not far from ruine, if timous Repentance prevent it not.

7.7 Vn…ruitfulnes. Again, Vnfruitfulnes and barrennes under al gracious Influences, Vouchſafements and Indulgences, was a pregnant cauſe of Jeruſalems ruine, and ſo further mater of Chriſts Lamentation. This is evident from that Parable of Chriſt, Mat. 21. 33, 43. where Chriſt having propoſed, and repreſented the barren condition of the Jews, by the Parable of certain idle Husbandmen, who had received a Vineyard to dreſſe and til; but inſtead of rendring the Lord fruits in their ſeaſon, they took his ſervants, and abuſed ſome, and killed others; yea, at laſt killed the Heir: Our bleſſed Lord gives us the Reddition, or application of this Parable, v. 43. Therefore I ſay unto you, the kingdome of God ſhal be taken from you, and given to a nation, bringing forth the fruits thereof. Where he plainly ſhews, that their Unfruitfulnes, together with their Rejection of Chriſt, was the main cauſe of their Rejection p. 35by God. The ſame is confirmed by the foregoing Parable of the Figtree, v. 19. And when he ſaw a figtree in the way, he came to it, and found nothing thereon, but leaves only; and he ſaid unto it, Let not fruit grow on thee henceforward for ever. And preſently the figtree withered away. This infructuous Fig-tree was an Embleme of the unfruitful Jewiſh Church, which was near unto curſing. This alſo was the ſin of the Judaic Church, before their Babylonian captivitie, as we find it mentioned by Eſaias, Chap. 5. v. 1—7. touching Gods unfruitful vineyard, which was ſituated on a fruitful hil, under the warme Influences of the Sun, and planted with the choiceſt Vine, &c. But when he looked it ſhould bring forth Grapes, it brought forth nothing but wild grapes: Wherefore he layes it waſt, &c. v. 4, 5, 6. Fructification is the laſt end of a vineyard; and therefore if this fail; for what uſe ſerve the trees, but to be caſt into the fire? Unfruitful Churches, or Profeſſors, ſerve for no other uſe, but to make fuel for divine wrath to feed upon.

8.8 Perſecution of the Prophets, &c. Another Church-ſin, which greatly advanced Jeruſalems ruine, was her continued Perſecution of Gods Prophets, and Apoſtles, ſent time after time unto her. This our bleſſed Lord expreſly mentions in that forecited Parable, Mat. 21. 35, 41. where 'tis ſaid, They took his ſervants, and beat one, and killed another, and ſtoned another: yea, at laſt, they took the heir and killed him. And what follows, but the miſerable deſtruction of theſe wicked p. 36men, v. 41? The like we find, Mat. 22. 1, 8. in the parable of the Mariage-feaſt, which the King made for his ſon: where 'tis ſaid v. 6. And the remnant took his ſervants, and entreated them ſpitefully, and ſlew them. This remnant were the unbelieving Jews, who took the Apoſtles, and Meſſengers of Chriſt, and entreated them ſpitefully, and ſlew them. And what follows? v. 7. But when the King heard thereof, he was wroth: and he ſent forth his armies, and deſtroyed theſe murderers, and burnt up their citie. Oh! how deſervedly do ſuch periſh, by the hand of Chriſt, who take his Miniſters and Meſſengers of peace, and entreat them ſpitefully, and lay violent bloudy hands on them? Al this our bleſſed Lord pronounceth in plain naked termes, Mat. 23. 37, 38. O Jeruſalem, Jeruſalem, thou that killeſt the prophets, and ſtoneſt them that are ſent unto thee—Behold your houſe is left unto you deſolate, &c. For a profeſſing Citie to ſtone the Prophets and Chriſts Meſſengers of peace, is that which brings ſwift deſtruction.

9.9 Want of Reforma…ion. Further, Want of Reformation is a great Church-ſin, which had a mightie influence on Jeruſalem's ruine. Chriſt had given her many …erious Admonitions, and forewarnings of her approching miſerie unleſſe ſhe did reforme: but al would not avail, and therefore now he mournes over her obſtinate perſeverance in her ſin. God layes in a proviſion of threats againſt this ſin, in the firſt conſtitution of the Judaic Church, Lev. 26. 23, 24. And if ye wil not be reformed by theſe things, but wil walk contrary p. 37unto me; Then wil I alſo walk contrary unto you, and wil puniſh you yet ſeven times for your ſins, &c. Want of Reformation in Churches is that which puts a bar to al Church-Deliverance, and opens the dore to al Church-miſeries. This was the great challenge, which Chriſt had againſt the Church of Pergamus, Rev. 2. 14. 15. as alſo againſt the Church of Thyatira, v. 20. for which he threatens them with great Tribulations, if they reformed not ſpeedily.

10.10 Impenitence. Impenitence, and want of Humiliation under al Church-provocations, was a ſin that much conduced to Jeruſalem's Church-ruine. Jeruſalem was not only defective in point of Reformation, but grown obdurate, contumacious, and hardened in her ſin; ſo that neither Chriſts gracious, nor his ſevere viſitations did any way move, or affect her. Impenitence addes a Seal unto al other ſins, and miſeries: impenitent hearts are incurable: When Profeſſors, or Churches go on to ſin with an high hand, notwithſtanding al Gods Chaſtiſements, and kind Admonitions, what can be expected but ſpeedy ruine? Thus it was with Ahaz, 2 Chron. 28.2 Chron. 28. 22.2 Chr 28:22 22. And in the time of his diſtreſſe did he treſpaſſe yet more againſt the Lord. This is that king Ahaz. foreign THAT; Here is a Demonſtrative Pronoun, ſubjoined to a Noun, inſtead of a Verb Subſtantive, which carries in it a ſingular Elegance. That King Ahaz, i. e. Such a Monſtre as cannot be melted by the rurnace of Divine wrath.

11. The laſt Church-ſin, I ſhal mention, as p. 38that which had a malignant influence on Jeruſalems Deſtruction,11 Apoſtaſie. was her open Apoſtaſie from, and Rebellion againſt God. This is a ſin of ſuch a deep tincture and guilt, as that it inevitably brings ruines on the moſt flouriſhing Churches, if long continued in. This was Jeſuruns ſin,Deut. 32. 34, 35.Deut 32:34Deut 32:35 Deut. 32. 15, 16, 17, 18. Jeſurun (or Iſrael) waxed fat and kicked— They ſacrificed to Devils, and forgot God, &c. What follows? v. 34, 35. Is not this laid up in ſtore with me, and ſealed up among my treaſures? to me belongeth vengeance and recompence, their foot ſhal ſlide in due time: for the day of their calamitie is at hand, &c. Gods treaſures v. 34. are to be underſtood of his vindictive wrath, and vengeance: For ſo it follows v. 35. To me belongeth vengeance and recompence. Whereby is denoted, (1.) The juſtice of God: for Gods Treaſures of wrath, are but the effect, and due recompence of Mens treaſur…s of Sin: whence its called here Recompence: which is explicated Rom. 2. 5. But after thine hardnes, and impenitent heart, treaſureſt up to thy ſelf wrath againſt the day of wrath, and revelation of the righteous jugement of God. The Treaſures of wrath are but the revelation of the righteous jugement of God, againſt the treaſures of ſin; which impenitent ſinners lay up. (2.) By Gods Treaſures here, may be underſtood the certitude of Divine wrath: For what is laid up in ſtore with God, as in a Treaſure, and moreover ſecured with a Seal, is moſt certain. Al the wits and forces of Heaven, and Earth cannot break open this Divine Seal, or make void p. 39Gods Treaſures of wrath. (3.) Hereby alſo is intimated Gods Longanimitie, or Long ſufferance: for what is laid up in a treaſure, is not of preſent uſe, but for the future,llforeign. So the Greek Verb to treaſure up, ſignifies to lay up for to morrow. So it follows v. 35. their foot ſhal ſlide in due time. The Lord forbears long, til ſinners have filled up their meſure; and then opens his treaſure of wrath. (4.) Theſe treaſures of wrath implie Gods ſeveritie at laſt againſt impenitent ſinners, which go on in ways of Apoſtaſie and Rebellion. The longer God waits for Jeſurun's returne to him, the more fierce wil his indignation be againſt her, if ſhe returne not: patience abuſed turnes into multiplicated furie. When God comes to open his ſealed treaſures of Indignation, againſt contumacious, rebellious Jeruſalem; Oh! what flouds of wrath break forth againſt her? Thus Pſal. 106. 39. Thus were they deſiled with their own works, and went a whoring with their own inventions. Here you have Jeſuruns Apoſtaſie from God: and then follows Gods ſeveritie againſt Jeſurun, v. 40. Therefore was the wrath of the Lord kindled againſt his people; inſomuch that he abhorred his own inheritance. When a profeſſing People or Church begin to grow weary of God, He begins to abhor them, as as an unclean thing, or that which is abominable.

Thus I have diſpatcht the Church-ſins, which brought ruine on Jeruſalem, and therefore were the chief mater of our bleſſed Lords Lamentation: and I have inſiſted the more p. 40largely and particularly hereon, that ſo, by having a view of thoſe Church-ſins, that uſually bring Church-ruines, we may, ſo far as we are guiltie, lament over the ſame, and reforme for the future; leſt we, in like manner fal under Jeruſalems condemnation, and ruines.

CHAP. VI.

Divine wrath, and the effects theref on Jeruſalem, further mater of Chriſts Lamentation.

HAving finiſht the Moral cauſe of Jeruſalems Ruine, The wrath of God the effective cauſe of Jeruſalems ruine.we now procede to the productive cauſe thereof; which was chiefly the wrath of a ſin-revenging, jelous God. As ſin was the fuel, ſo Divine wrath was the fire which conſumed Jeruſalem. And this was another great, and moving object, which drew this ſad Lamentation from our gracious Lord. Jeruſalem was now in a proſperous, tranquil, or quiet ſtate: Oh! how beautiful and goodly was her Temple to the eyes of Beholders? Do not Chriſts Diſciples cry out,Luk. 21. 5.Luke 21:5 Mark 13. 1. Maſter, ſee what manner of ſtones, and what buildings are here? Very good: Ay, but what replie doth Chriſt make, Luk. 21. 6. As for theſe things, which ye behold, the dayes wil come, in which there ſhal not be left one ſtone on another▪ p. 41that ſhal not be thrown down. Our omniſcient Lord ſaw divine Wrath ſmoking againſt Jeruſalem, and this made him to weep over it, whiles others gloried in its beautie. Our poor ſhallow apprehenſions contemplate Cauſes in their Effects; but Chriſts omniſcient eye ſaw the Effect in its Cauſes; and therefore laments over it, as being actually preſent to him. And ah! What doleful mater of Lamentation is here; to ſee the dreadful fire of Divine wrath flameforth againſt Jeruſalem, the place of Gods gracious Redſience? A ſpiritual heart can ſee al the plagues and curſes of Hel wrapt up in Divine wrath. A carnal heart can apprehend and feel the effects of Gods wrath, eſpecially ſuch as are more viſible and ſenſible; as the raging Peſtilence, London's prodigious Flames, or the like: Ay, but how few are there who take notice of that Divine wrath, which animateth and feedeth all thoſe National judgements? Where is that ſoul, or at leaſt how rare is he to be found, who laments the fiery indignation and wrath of God, which ſpirits al Church-ruines? But this was the poſture of our tender-hearted Saviors ſpirit: the great thing he bewails was the wrath of God, which hung, by a ſmal thread, over Jeruſalem: This was the ſword which pierced his heart, and made his eyes guſh forth with tears. The like we find in Jeremie's Lamentations over captive Jeruſalem, Lam. 1. 15.Lam. 1. 15.Lam 1:15 The Lord hath troden the virgin, the daughter of Judah, as in a Winepreſſe. The treading of Judah as in a Winepreſſe argues her extreme oppreſſion and affliction▪ p. 42and therefore we find the ſame expreſſion of Chriſts paſſion, Iſa. 63. 3. But who is it that treads Judah, as in a Wine-preſſe? He tels you, The Lord hath troden, &c. Here lies the ſting of al: Gods Wrath viſible and apparent in their captivitie, was that which moſtly wounded his heart. Ah! ſaith Jeremie, 'tis not ſo much the Babylonians furie that toucheth me, as the Lords indignation which appears in our ſufferings: 'tis the hand of God that cuts mine heart; 'tis his wrath that makes me ſo ſad.Lam. 2. 1.Lam 2:1 So Lam. 2. 1. How hath the Lord covered the daughter of Sion with a cloud in his anger, and caſt down from Heaven unto earth the beautie of Iſrael, and remembred not his footſtool in the day of his anger! The Lords obnubilating, or covering with a cloud, the daughter of Sion▪ argueth his great indignation againſt her: Some conceive, that the Prophet, by a tacit Antitheſis, alludes to the Cloud of glorie, which overſhadowed Jeruſalem, at the Dedication of the Temple, 1 Kin. 8. 1. But now, alas! a contrary, dark, calamitous cloud of wrath covers her, which was great mater of Lamentation.Lam. 4. 16.Lam 4:16 Thus v. 2, 3, 4, 5, 6, 7, 8. So Lam. 4. 16. The anger [or face] of the Lord hath mmCum dicit diſſipatos fuiſſe à facie Domini, vult ut nolit amplius ipſos aſpice…e. Calv.divided them, [or, diſſipated them] he wil no more regard them, [or, he wil not adde to regard them,] i, e, he wil not give them one favorable regard, one gracious aſpect more. And, oh! What an heavy doom was this? How many Hels lay wrapt up in theſe direful tokens of Divine wrath? This therefore was that which our bleſſed Lord greatly laments in Jeruſalems ruines, that al p. 43was the effect of an angry diſpleaſed Deitie.

As for the Inſtrumental Cauſes of Jeruſalems Deſtruction, there was ſomewhat alſo in theſe, that gave our compaſſionate Lord ſome mater of Lamentation. To conſider that the Roman Ceſar, whom the Jews now ſo much crie up, and prefer before himſelf, their only Meſſias, ſhould ere long, in his ſucceſſor, prove the great inſtrument of their Deſolation; and that he ſhould firſt pitch his Tents in this very place, where our Lord now ſtood; Oh! What abundant mater of Lamentation did this afford to our tender-hearted Lord, who was ſo nearly allied to Jeruſalem?

We come now to the effects of Jeruſalems ſins,Sect. 2. The effects of Gods wrath againſt Jeruſalem. and Gods wrath inflamed thereby; which yield freſh mater of lamentation to our dear Lord. The effects are proportionable to the cauſes: Sin and wrath cannot but produce prodigious jugements on Jeruſalem. iiTemporal jugements.The temporal effects of Gods wrath againſt Jeruſalem were very prodigious and lamentable. (1.) Is it not a ſad and lamentable ſight to ſee Jeruſalem, a Citie ſo populous, become deſolate and without Inhabitant? as Mat. 23. 38. Behold your houſe is left to you deſolate: Was not this one great part of Jeremies Lamentation over old Jeruſalem? Lam. 1. 1. How doth the Citie ſit ſolitary, that was ful of people? How is ſhe become as a widow? (2.) Was it not alſo a doleful thing, to ſee Jeruſalem, which was the wonder of the world, for beautiful edifices and ſtructures, laid even with the ground, not a ſtone remaining on another? As our Lord foretels, p. 44Luke 19. 44. And ſhal lay thee even with the ground, and ſhal not leave in thee one ſtone upon another. This ſeems an hyperbolic expreſſion, denoting extreme deſtruction. Hag. 2. 15. To lay a ſtone upon a ſtone, ſignifies to build: Wherefore not to leave a ſtone upon a ſtone, ſignifies utterly to deſtroy. And that this prophetic deſcription of Jeruſalems utter ruine, was fulfilled to a tittle, hiſtorie informs us. mmScaliger in Euſeb. Chro. 194.Its ſaid, that Jeruſalem was ſo far demoliſht by Veſpaſian, that there was no footſtep of the Citie left remaining: yea, afterwards it was by Muſonius the Prefect plowed up; ſo that it not only ceaſed to be a Citie; but moreover it was not lawful for any to build on that ſoil for the future: For, according to the Roman-law, that Citie which had a plow paſſed over it, ceaſed to be ſuch: and it was a capital crime for any to build ſo much as a Cottage in that place. Such were the miſerble ruines of Jeruſalem here foretold. And oh! what a ſad contemplation was this to our dear Lord? how did it make his heart to bleed, as his eye to weep. They who have ſeen London buried in its own aſhes, cannot but remember what a ſad ſpectacle this is. Ah! who would not lament at ſuch a ſight?

(3.) Is it not alſo a lamentable caſe, that ſhe, who was the Glorie, and deſire of Nations, ſhould become the deriſion, reproche, and ſcorne of al? Was not this alſo great mater of lamentation to Jeremie, Lamentat. 2. 15. They hiſſe, and wag their head at the daughter of Jeruſalem, ſaying, is this the citie, p. 45that men cal the perfection of Beautie, the joy of the whole earth?

2. But the moſt dreadful,2. Spiritual jugements. and lamentable effects of Divine wrath on Jeruſalem, were ſpiritual jugements; the previſion whereof greatly afflicted our tender-hearted Lord. (1.) Oh!1. Withdrawment of the means of Grace. what a bleeding contemplation was it to our gracious Lord, to view that diſmal breach, which Divine wrath was about to make on Jeruſalems Church-ſtate? To conſider, that now al the great things that did belong to her peace, were to be as a ſealed book, altogether hid from her eyes: ah! how doth this pierce, and wound the heart of her Meſſias? That ſhe, who had been dignified and adorned with ſuch rich marques of Divine favor, beyond al Nations in the world, ſhould now be diveſted and ſtript naked of al: what an heart-breaking was this to her gracious Lord? Did not this conſideration fil Jeremies heart with ſad lamentations over old Jeruſalem? Lam. 1. 4. The ways of Sion do mourne, becauſe none do come to the ſolemn feaſts, &c. So Lamen. 2. 6, 7. And he hath violently taken away his Tabernacle, as if it were of a garden, he hath deſtroyed his places of the aſſemblie.

(2.) The withdrawment,2. Withdrawment of gracious Influences. not only of the means, and Symbols of Grace, but alſo of al gracious Influences from Jeruſalem, afforded further mater of ſore Lamentation unto her Lord. It is a dreadful curſe to want al ſpecial Means and Tokens of Grace: but yet, if in the want of theſe the Lord vouchſafeth his Grace to improve commun means of Grace, p. 46or particular deprivements of ſpecial means, this is no ſmal divine Benediction: But, alas! our Lord foreſaw it would be quite otherwiſe with Jeruſalem: ſhe was like to be deprived, not only of al ſpecial means of Grace; but alſo of Grace it ſelf, without which ſhe could not improve commun means, or her particular deprivements of ſpecial means: and, oh! how greatly doth this afflict her compaſſionate Lord? A Chriſtian, though he be ſometimes deprived of the means of Grace, yet the Lord gives him grace to improve thoſe very deprivements, in order to his humiliation, ſpiritual povertie, hunger and thirſt after the means, and a more complete life of faith, and dependence on Chriſt. And thus his deprivements of the means of Grace, become a means of Grace unto him: his want of Ordinances is, as ſanctified by Grace, a great Ordinance to him. Ay, but was it thus with Jeruſalem? No; ſhe was not only to be deprived of al means, and Symbols of Grace; but alſo of Grace it ſelf, without which ſhe could not make any improvement of theſe withdrawments, or be humbled under them. This Paul ſadly laments, 2 Cor. 3. 14. For 'til this day remaineth the ſame veil untaken away, in the reading of the old Teſtament. He ſpeaks of the veil on the hearts of the unbelieving Jews.

(3.) Another ſpiritual jugement,3. A ſpirit of ſlumber. which Chriſt laments, as that which hung over Jeruſalem, was Gods pouring out on her a ſpirit of ſlumber, and delivering her up to judicial …ccecation and obduration, or hardnes of heart. p. 47So Rom. 11. 8. God hath given them the ſpirit of ſlumber. And this indeed was the curſe of Curſes; the Plague of Plagues; the Hel of Hels; which contains in it al manner of ſpiritual jugements; as being left to the plague of their own hearts, 1 King. 8. 38. being given up to the enchantments of a bewitching world; having al commun mercies and providences curſed to them, Rom. 11. 9, 10. being delivered up to Satan, the god of this world, 2 Cor. 4. 6. &c. But of theſe in their proper place.

CHAP. VII.

The eminent Qualities, and Efficaces of Chriſts ſacred Tears.

HAving finiſht the Object, He wept.or Mater of Chriſts Lamentation, compriſed in that notion [over it,] We now procede to the Act [Wept.] Wherein we find two conſiderables, (1.) The Qualitie. (2.) The Efficaces of Chriſts Tears over Jeruſalem.

Sect. 1.1. The Qualities of Chriſts tears. As for the Qualities of theſe Tears, they are very Rare and Admirable, clothed with many eminences, which render them infinitely more excellent than al other tears. For (1) they are Divine tears: 1. They are Divine.dropt from the Heart and eyes of him, who was as truely God, as man. And oh! What an admirable, yea infinite Perfection doth this give to theſe p. 48Tears, that they flow from the Divinitie? What! doth the Son of God, who is eternally bleſſed, in the beatific Viſion and Fruition of his own Glorie, drop tears; and that over an ingrateful, contumacious, rebellious Citie? Oh! Who could ever have imagined, that this could be, had we not ocular and evident demonſtration thereof? Surely theſe Tears muſt be no vulgar, commun tears, which have ſo much of the Divinitie in them. Oh! What precious tears were theſe, that dropt from God-man? What ſweet and delicious wine were theſe tears to the Angels that attended on Chriſt?

(2.) Theſe tears of the Son of God were po…derous, 2. Rational.weightie, or rational Tears: they were not, as ours uſually are, fooliſh, irrational tears; but very judicious, and welgrounded. O! What infinite Reaſons, what rational motives had Chriſt to induce him to weep over Jeruſalem? How oft do our tears flow from falſe imaginations, or ſome feebleneſſe of Nature, without any grounded reaſons? But was it thus with Chriſt? Had he not maſſie, ponderous Inducements, to induce him unto this ſacred paſſion? Were not Jeruſalem's ſins, and approching Ruines, forcible and binding reaſons of our Lords weeping over her?

(3.) Theſe Tears of Chriſt were moſt ſpontaneous, 3. Spontaneous and …ee.or voluntary and free; not forced, and ſtrained, as ours frequently are. Oh! how naturally did this holy water flow from that ſacred fountain, Chriſt's eyes? What p. 49bleedings of heart, what inward compaſſions were the main ſpring of this ſacred paſſion, vented by his eyes? Chriſts tears had a divine Fountain in the heart, by which they were fed and maintained: they were as the ſweat of an anguiſhed, troubled ſpirit; as the bloud of an heart lively ſtruck with the ſenſe of Jeruſalems coming miſerie.

(4.) Hence alſo theſe Tears of Chriſt were moſt Sincere and Cordial. 4. Sincere.The beſt of our Tears, have too deep a tincture of Hypocriſie: Naturaliſts ſay, that there is no pure element of water, to be found in this lower Region: This is moſt certain as to our tears; there are none ſo pure but they have ſome concretion, or commixture of Sin and Hypocriſie. But 'twas not ſo with Chriſts tears: every tear that dropt from him was as pure as Cryſtal: There was not the leaſt tincture of guile, or hypocriſie in his tears: Every tear was a lively glaſſe and image of his heart: There was an exact conformitie between the paſſion of his eye, and compaſſion of his ſoul.

(5.) Again,5. Spiritual and regular. theſe Tears of Chriſt were Spiritual and Regular; not Carnal, or exorbitant. We ſeldome weep, but there is much of carnalitie, and exorbitanc… in our tears; either in regard of the Motives, Mater, or Manner of their emanation. But oh! how ſpiritual as to their Motives; how regular as to their Mater; and how ordinate and harmonious as to their Manner were al Chriſts tears? Alas! how impoſſible is it that there ſhould be any irregular p. 50or inordinate paſſion in Chriſt, who was a maſſe of pure Grace? Our bleſſed Lord was not a mere Patient, but a wiſe judicious Agent in al his paſſions: Hence that which is expreſſed by a Paſſive Verb, John 12. 27. foreign, my ſoul is troubled, is expreſſed by an Active, John 11. 33. foreign, and he troubled himſelf; which clearly ſhews that Chriſts troubled affections were governed, and influenced by his jugement; every tear that dropt from him was perfumed with Grace: his eyes were as a fountain of Roſe-water; every drop gave forth a ſweet ſmel of Heaven.

(6.) Chriſts tears were generous and noble: 6. Generous.he ſeemed to forget and diſregard himſelf, whiles he minded and regarded Jeruſalem. His own crucifixion was very near, yet he ſeems to overlook that, and mournes chiefly for Jeruſalem's Ruines. Alas! how ſelfiſh, private, and narrow are our tears, for the moſt part? We oft weep for the evils we ſuffer: but oh! how rarely do we weep for the evils we commit; or, for thoſe which the Church ſuffers? The evils that touch us affli…t us; but how little are we afflicted with the evils that touch the honor of Chriſt, or his concernes? But was it thus with our great Lord? Whence ſprang his tears? was it from the previſion of his own ſufferings? Or, was it not rather from the intuition of Jeruſalem's ſins and ſufferings? Jeruſalem, is at this very time, plotting the death of her tender-hearted Savior: But lo! what affectionate tears doth he ſhed over p. 51Jeruſalem's apprehended Deſtruction? Oh! what generous and noble tears are theſe? how much ſelf-denial is here?

(7.) Theſe tears of Chriſt were alſo meek, 7. Meek and humble.and humble. Our tears, if they have any thing of a noble and generous tincture in them, then uſually they are proud and obſtinate: but theſe tears of our bleſſed Lord were not leſſe meek and humble, than great and generous; and oh! how rare is ſuch a conjunction among men? Some Heroic and generous Romans, have dropt ſome tears over their vanquiſht enemies: but how much pride, how much triumph, have they diſcovered therein? But it was not thus with Jeruſalems King: his tears flowed from an humble, contrite, meek, and broken ſpirit: They were the tears of the Lamb of God. No proud murmurs; no ſullen pettiſh humors; no revengeful thoughts were mingled with theſe his ſanctified tears; as uſually there are with ours.

(8.) Theſe tears of Chriſt were Amorous, 8. Amorous and Pathetie.and Pathetic. What a great Pathos and emotion of Affection lay wrapt up in Chriſts tears, is evident by his broken and imperfect language, v. 42. Saying, if thou hadſt known, even thou, at leaſt in this thy day! &c. How broken and imperfect is his language? his heart was ſo ful of Affection, as that he wanted words to give vent thereto: He drops now and then a word, and now and then a tear: yea, his tears ſwallowed up and drowned his words; which argues a mightie pathos and ebullition of Affection. Thoſe who were p. 52preſent at Lazarus's grave, and ſaw our bleſſed Lord to water his grave with tears, conclude, John 11. 36. Behold, how he loved him! And may not we in like manner, from Chriſts tears over Jeruſalem, crie out alſo, Behold, how he loved it? Julius Caeſar beholding the head of Pompey his ſlain enemie, could not but drop ſome tears over it; which was an argument, not only of a generous heroic ſpirit, but alſo of ſome affection towards Pompey. But oh! what tend…neſſes of love, what warme bowels of affection lye wrapt up in the tears of our gracious Lord, over impenitent and ingrateful Jeruſalem? Doth it not argue an high degree of love in thoſe …ars of our Lord, that, forgetting al the paſt injuries done unto him, and al the future cru…lties he was to ſuffer from this rebellious Citie, he could notwithſtanding weep over her coming miſeries? So amorous and pathetic were theſe tears.

(9.) Theſe tears of our affectionate Lord were alſo Dolorous and Sympathetic: 9. Dolorous and Sympathetic.there was not only Love, but alſo Grief, Sympathi…, and Compaſſion in theſe tears. This addes a further excellence to Chriſts Lamentation: For grief and ſympathie with others in their afflictions, is an afflictive paſſion; and therefore rarely ex…rted in any eminent degree, but among intimate Confidents and Friends; who are knit together by ſuch an intimate, eſſential bond of Amitie, as that they can eſpouſe each others ils, as their own, Sympathie argues an high degree of Amitie: And oh! What Sympathie, Commiſeration, and Compaſſion do Chriſts tears p. 53argue? Are they not as the bloud of a wounded heart, to uſe Cyprian's phraſe? Doth not the Romans ſword, which ere long was to be ſheathed in Jeruſalem's bowels, pierce thorow the very heart of her Meſſias? How is his Spirit wounded by the ſword of Divine wrath, that hung over Jeruſalem? Al tears are the Legats, or Ambaſſadors of Grief; but none argue more grief, than ſuch as are dropt over our neareſt Relates, in deepeſt miſerie. And O! what paſſionate grief and ſympathie was there in Chriſts tears, over bleeding Jeruſalem? Thus Theophylact on this Text:ooforeign. Theophyl. He wept over the Citie as a man-lover—He therefore diſcovered by his weeping bowels of pitie. What a ſacred prodigious paſſion is here? Oh! how warme and bleeding with compaſſions are theſe ſacred bowels, which embrace a Citie ſo impenitent, ſo ingrateful, ſo ful of bloudy and miſchievous contrivements againſt ſo gracious a Savior? Joſeph, when his bowels waxed warme▪ could not chooſe but break forth into a paſſion of tears, in the preſence of his brethren, who had been ſo injurious to him: But O! Joſeph's compaſſions were infinitely ſhort of theſe in our Lord, towards ungrateful Jeruſalem. Its reported of Scipio Africanus, that when he beheld Carthage mount up in flames, he could not but weep: which argued ſome commiſeration in this noble Heroic Spirit▪ who was an enemie. But, alas! what is this to thoſe unparalled compaſſions, which flowed forth from the heart of Chriſt, together with his tears over Jeruſalem?

p. 54(10.) Another Qualitie appendent to Chriſts tears regards their ſeaſon, 10. Seaſonable.which was a day of public Rejoycing: This ſad Lamentation of Chriſt, was in a day, wherein they made ſolemne Acclamations of joy, and ſung Hoſanna's unto him. This argues the weight of Chriſts tears: Surely there muſt needs be ſome weighty reaſon and cauſe of theſe tears, which were ſo plentifully poured out, by our Lord, in a day of ſuch ſolemne Triumph. Ay, but our Lord did, by the eye of his omniſcient Divinitie, diſcerne a world of Hypocriſie, Ʋnbelief, Ingratitude, and Treacherie in their hearts: He foreſaw that ſome of theſe very men, who now ſang Hoſanna's to him, as their crowned Meſſias, would, within few days, crie out, at leaſt in heart and conſent, Crucifie, crucifie him. He had a clear previſion of al Jeruſalems Treaſons, and bloudie deſignes againſt his Regal Perſon, Crown, and Dignitie, with al the ſad effects hereof; and this ſad proſpect drew tears from him in this day of ſolemne Joy.

(11.) Laſtly,1…. Public. Theſe tears of Chriſt were public, in the view of al ſtanders-by; which gives ſome accent to them. Had he wept in a corner, where no eye could have ſeen it, ſurely it had been very much, for a perſon of his Qualitie and Dignitie: But oh! to ſhed tears in ſuch a public manner, what burning Affections; what a fermentation of boiling Compaſſions; what ſympathetic Tenderneſſes doth this argue to be in the heart of our Lord? Thus much for the eminent Qualities of Chriſts Tears.

p. 552. We come now to the Effic…ces and Influences of theſe ſacred precious tears;The efficace of theſe tears which were; 1. Ominous and prophetic. which alſo admit ſeveral Regards. (1.) Theſe Divine tears of Chriſt were very Ominous, and Prognoſtic: they did foretel dreadful Accidents, and prodigious Diſaſters, which would befal Jeruſalem. Theſe tears proceded not from a ſick brain, or phantaſtic Imagination of Chimeric, or impoſſible dangers; No, they were prophetic tears, iſſuing from a judicious eye, which had an hypoſtatic union with the omniſcient Divinitie.

(2.) Hence alſo they were Inſtructive Tears: 2. Inſtuuctive.every tear dropt a leſſon; yea, preacht a Sermon to impenitent, unbelieving Jeruſalem. Oh! what ſacred Inſtructions, what ſage Documents, what deliberate Counſels, what ſeaſonable Admonitions, what uſeful Cautions, did every tear carrie in its bowels? How happy might Jeruſalem have been, had ſhe but underſtood, and entertained the holeſome Doctrines, which theſe tears preached to her? Did not every Tear inſtruct her, what a tender-hearted Savior ſhe had to deal with? How unwilling he was to reject her? How glad he would be, to receive her into the boſome of his Grace? What a bloudy ſin unbelief was? &c.

(3.) Theſe Divine Tears were not only Inſtructive, 3. Exhortative▪but alſo exhortative. They carried in them efficacious and binding Arguments, to perſuade impenitent Jeruſalem, to mind, and embrace the things that did belong unto her peace. What more efficacious to prevail on an obſtinate wife, than the tears of her affectionate p. 56husband? What more powerful charme may there be, to win the obedience of a rebellious child, than the tears of affectionate parents? Can there be a more forcible motive to gain the conſent of a ſick patient, than his Phyſicians tears? What wil move the hearts of deſperate Rebels, to returne to their liege Lord, if his tears wil not do it? And, Lo! here the King of kings, by his pathetic tears, exhorts, perſuades, and invites his obſtinate ſpouſe, his rebellious children, his ſick patients, and his rebellious ſubjects to returne unto him, and embrace the things that belong unto their peace. So Ezech. 18. 23. Have I any pleaſure at al that the wicked ſhould die, ſaith the Lord God? &c. More particularly, theſe tears of Chriſt exhort, and invite Jeruſalem to Repentance: Chriſt weeps for her ſins, that ſo ſhe might thereby be induced to weep for her own ſins. Doth it not argue an heart deſperately hard, when Chriſts tears wil not diſſolve or ſoften it? Drops of rain wil in time make a rock hollow: Oh then! how obdurate is the heart of Jeruſalem, when the efficacious tears of the Son of God wil not move, or work upon it, to conſider the things that belong unto her peace?

(4.) Theſe Tears of Chriſt were alſo comminatorie, 4. Threatning.or threatning: every tear ſpeaks a curſe, and direful threat to the impenitent Jews. As patience, ſo tears rejected, or abuſed, become furious. Thoſe are the moſt dreadful curſes, which procede from the Mouth of Bleſſednes it ſelf. If Chriſts affectionate tears p. 57prevail not on ſinners to come unto him, and partake of his bleſſings; they then fal down in ſhours of Divine threats and curſes. And oh! what an aſtoniſhing curſe is this, to be curſed by the Mediators mouth, which is the fountain of al Bleſſednes? O! what a deplorable caſe is Jeruſalem in, when every Tear of her gracious Lord drops a threat, and curſe on her? How has Jeruſalem for more than 1600 years layn under this curſe here dropt, and mingled with our Lords tears?

(5.) Theſe ſanctified tears of Chriſt were alſo Interceſſorie: 5. Interceſſorie.As they threatned curſes on the reprobate Jews; ſo in like manner did they intercede for merciemercy on the elect Jews in Jeruſalem. Chriſts tears, as wel as his bloud and prayers, were a part of his Interceſſion: they had an articulate language and voice, which God the Father wel-underſtood. And look as Chriſts interceſſory prayer for his Church, Joh. 17, includes alſo a curſe on their enemies; ſo alſo theſe his tears, albeit they threaten curſes to thoſe who perſevere in their impenitence; yet they intercede for merciemercy on the elect ſeed.

(6.) Theſe Tears of Chriſt were very influential and fructuous. 6. Influential.Every tear dropt Grace into the hearts of Chriſts penitent believing Diſciples. Chriſts tears, as they were a Deluge of curſes on the impenitent Jews; ſo alſo were they a floud of mercies towards his elect ſeed. Without dout, thoſe Chriſts Diſciples, who ſaw him ſhed theſe tears, were not a little moved, and influenced thereby. Chriſts p. 58tears were a ſoverain means to mollifie and ſoften their rockie, ſtonie hearts: How could they refrain to mourn, when they ſee their Lord weep over Jeruſalem? What grief and ſhame might they wel have for their own ſins, when they behold their great Lord, thus to weep over Jeruſalem's ſins? How much ought theſe Sympathetic tears of their Lord move them, to ſympathiſe alſo with Jeruſalem in her miſeries?

(7.) Laſtly,7. Exemplary. theſe ſacred tears of our bleſſed Lord were alſo exemplary. Without al peradventure, our bleſſed Lord intended theſe his public tears, not only as a Demonſtration of his affectionate regard towards ſinners, but alſo as a great exemplar, or patterne for his Saints. Chriſt, the natural Son of God, hereby gave al the adopted ſons of God, a fit patterne for their tears. Chriſt wept for Jeruſalem's ſins, thereby to give us a patterne of mourning for ſin, both in our ſelves and others: Chriſt ſeems to forget his own ſufferings, whiles he laments the ſufferings of Jeruſalem, now contriving his death: Oh! what an admirable exemplar is here for Saints to bleed over the ſufferings of others, yea of enemies more than their own? But how far Chriſts tears ought to be imitated by us, we intend to ſhew in the Application.

p. 59CHAP. VIII.

The Motives, that induced Chriſt to weep over Jeruſalem, from his Relations to her.

HAving diſpatcht the Object and Act of Chriſts Lamentation, we now paſſe on to our third Queſtion, What it was that moved Chriſt to weep over Jeruſalem? As for the Motives which refer to the object, they have been ſufficiently explicated, in what precedes, Chap. 4, 5, 6. I ſhal now only mention ſuch as lie wrapt up in the Subject, Chriſt, and his Relation to Jeruſalem.

Relations,The Motives which indued Chriſt …t weep over Jeruſalem from his Relations to her. as we al find by experience, carrie in them the moſt moving Conſiderations: Nothing ſo efficacious to draw forth commiſeration and pitie, towards an object in miſerie, as our Relation natural or ſpiritual to it. The ſtrongeſt Motives to compaſſion ſpring from Relations. Now our bleſſed Lord ſtood in many near relations unto Jeruſalem; which greatly moved him to commiſerate her ſinfu…, and ruinous ſtate.

(1.) Chriſt bore the Relation of a Father to Jeruſalem: 1. As a Father.Iſrael was his firſt-borne Church: as Luke 15. 25. where the Jewiſh Church is wrapt up in the Parable of an elder ſ…n. Now its wel-known what binding motives to pitie lie wrapt up in the bowels of a Father. Was p. 60it ever known, that a Father ſaw his Child burning in the fire, and yet wanted bowels of pitie for him? Can we imagine, that the heart of our tender Lord, which was made up of ſuch tenderneſſes, could forbear to bleed over dying Jeruſalem? We find this lively exemplified, in the movings of Chriſt affectionate Bowels towards Ephraim, Jer. 31. 20.Jer 31:20Jer. 31. 20. Is Ephraim my dear ſon? is he a pleaſant child? For ſince I ſpake againſt him, I do earneſtly remember him ſtil: therefore my bowels are troubled for him. The bowels are ſaid to be the ſeat of the moſt tender Affections: and it is certain, that in great acts of commiſeration the Bowels are moſt deeply affected. Though this be ſpoken of Chriſts compaſſions towards penitent Ephraim, yet in ſome proportion it holds good, in reſpect of back-ſliding Jeruſalem: For a prodigal rebellious ſon is a ſon, and therefore the object of commiſeration, as it appears in the ſtorie of the prodigal, Luk. 15. 20. Though Jeruſalem was now turned prodigal, yet Chriſts bowels could not but melt towards it, with tender commiſeration.

2.2. As an Husband. Chriſts relation to Jeruſalem as an Husband, is yet a deeper motive to ſtir up his bowels of pitie towards her. Jeruſalem was Chriſts firſt-Bride: ſhe got his firſt virginlove: ſhe firſt ſubſcribed with her hand to the conjugal contract; and thence became Holineſſe to the Lord. Jer. 2. 2, 3.Jer 2:2Jer 2:3Jer. 2. 2, 3. Go and crie in the ears of Jeruſalem, ſaying, thus ſaith the Lord, I remember thee, the kindnes of thy youth, the love of thine eſpouſals, &c. So v. 5. What p. 61iniquitie have your father's found in me, that they are gone far from me? Ah! this breaks Chriſts heart, that Jeruſalem, who had, by a ſolemne mariage bond, joined herſelf to him, ſhould now turne her back on him, as a commun Harlot, and lie in commun for every Idol-luſt. How could this tender-hearted Savior, ch…oſe but weep over Jeruſalem, his Apoſtate-Spouſe, who never found iniquitie in him, or any juſt cauſe for ſuch a grand Apoſtaſie? Would it not break the heart of a tenderhearted husband to ſee his wife bid defiance to him, and lie in commun for every baſe miſcreant? This Chriſt ſadly laments,Jer. 31. 32.Jer 31:32 Jer. 31. 32. Which my covenant they brake, although I was an husband to them, ſaith the Lord. As if he had ſaid: O! this breaketh mine heart, I cannot bear it, that Iſrael ſhould break with me, who have been ſo kind, ſo affectionate, ſo indulgent an husband to her: who could ever have imagined that Iſrael, would have dealt ſo unkindly with me, who have been ſo kind to her? What prodigious diſloyaltie is this, that Jeruſalem ſhould prove ſo falſe to me, who have been ſo faithful an husband to her? Yea, what monſtrous folie is this, that Jeruſalem ſhould be ſo cruel, ſo bloudie-minded, ſo much an enemie to her ſelf, as to reject me, her beſt friend and husband?

(3.) Chriſt was nearly allied to Jeruſalem as her Lord and Soverain, 3. As Lord. Joh. 1. 11.John 1:11which gives him a further inducement to mourne and weep over her. This we find inſiſted on, John 1. 11. He came unto his own, and his own received him p. 62not. His own Jeruſalem was Chriſts own proper houſe; a Palace, which he had built, for his own regal Reſidence; a Temple, which he had erected and conſecrated, for his own Divine worſhip: And was it not al the reaſon in the world, that Chriſt ſhould be received as Lord into his ownppEſt autem foreign, tanquam in domum ſuam. Grot. Houſe and Temple? qqDocent Juriſconſulti, id maxime naturaliter noſtrum eſſe, quod nos ut exiſteret effecimus G…ot.Is there any thing more naturally our own, than that which we give Being and exiſtence unto? Was not Jeruſalem then moſt properly, yea moſt naturally Chriſts own, in that he gave Being to her, both in her Politic and Religious capacitie, as a State and Church? And yet, Lo! it followes, and his own received him not, i. e. as Lord and King: Our bleſſed Lord comes and knockes at Jeruſalem's Gates; but could not be admitted into his own houſe. Oh! how greatly doth this pierce and wound his heart? Who could ever have thought, that the Lord of Glorie ſhould have been denied entrance into his own royal Palace? What ſtupendous Rebellion is this? Surely, wel might this draw tears from our Lord.

(4.) Chriſts Federal Relation to Jeruſalem, 4. As Miniſter of the Covenant.as Miniſter of the Covenant brought him under an eſſential, and deep obligation to lament over her ſinful, and ruinous ſtate. Chriſt was inveſted with an Aptitude and Facultie to preach glad tidings of Salvation unto Jeruſalem: Yea, the Jews, juſt before this Lamentation, Luke 19. 38. recogniſe him as Mediator, and ſupreme Miniſter of the Covenant: This toucheth him to the quick, to conſider that he, who was their alone Mediator, p. 63and had, with ſo much Fidelitie and Affection, preached the everlaſting Goſpel to Jeruſalem, yea was, by ſome of them, ſolemnely avouched to be their Crowned King, ſhould yet be rejected by them, together with al the great things that did belong to their peace. Chriſt tels us, that it was his meat and drink to performe his office as Mediator, namely to gather in the loſt ſheep of Iſrael: Therefore when he conſiders their contumacious obſtinacie and rejection of him, Oh! how doth this wound his heart? What a doleful contemplation was this unto him?rrQuatenus ergo huic populo miniſter in ſalutem, pro officii ſui ratione illius exitum deplorat. Calv. Thus as he was Jeruſalems ſupreme Miniſter, he doth, by virtue of his office, deplore its wilful impenitence, and approching Ruine.

Alas! what an heart-bleeding conſideration is it, to a faithful Goſpel-Miniſter, after al his indefatigable and unwearied labors with his flock, to ſee them perſiſt in open defiance againſt God, to the ruine of their ſouls? And may we imagine, that our tender-hearted Lord, who was Jeruſalem's chief Biſhop, or Miniſter, and had preached ſo long, with ſo much affection to her, ſhould not be deeply afflicted, at the conſideration of her wilful unbelief, and enſuing miſerie? Surely the conſideration of this his Office and Relation added much weight to his Lamentation. Would it not grieve a tender-hearted Phyſician, to ſee his Patient to ſpil his Phyſic, which alone can cure him, and ſo run into deſperate courſes, which wil unavoidably bring death to him? Juſt ſo it was here, Chriſt was the good Samaritan, p. 64Jeruſalem's moſt affectionate Phyſician, and therefore it could not but prick him to the heart, to ſee her wilfully rejecting al the good things that belonged to her peace and health; to run her ſelf into inevitable ruine.

(5.) Chriſts natural Relation to Jeruſalem, 5. Chriſts natural relation to Jeruſalem.as he was a borne Jew, and ſo her elder brother, added many ingredients to this his ſad Lamentation. Our bleſſed Lord was borne of a Judaic Mother; he had a Judaic heart loged within him; Judaic bloud running in his veins, Judaic bowels and compaſſions; and therefore no wonder that he weeps over his impenitent brethren, who were on the brink of ruine. But ſo much may ſuffice for the Motives which induced our Lord, thus to weep over Jeruſalem.

CHAP. IX.

Doctrinal Corollaries, and practic Uſes, drawn from this Chriſt's Lamentation over Jeruſalem.

HAving gone thorow the explication of the Propoſition,Doctrinal Inferences. we come now to the Improvement thereof; and that firſt by Doctrinal Inferences.

(1.) Doth Chriſt weep over the Sins and Ruines of impenitent Jeruſalem? Chrſts Affections Relative.Hence then Infer,, That Chriſts Affections are Relative: his p. 65ſorrow ſtands in relation to the ſinners miſerie; as alſo his joy to the ſinners good. Al Chriſts Affections, whiles on earth, were very generous and public: he diſcovered little or nothing of private Intereſt and Paſſion: Al his Affections, Actions, and Paſſions were relative. Yea, the whole of Chriſt as Mediator, is Relative: He eſpouſed human N…ture not for himſelf, but for ſinners: He lived not for himſelf, but for his people: He died not for himſelf, but for ſinners: Thus here he wept not for himſelf, but for Jeruſalem.

(2.) This a…ſo diſcovers to us,Chriſts Affection… moſt pure. The Heroic, and pure▪ ſtrain, or temperament of Chriſts Affections. Doth he, indeed, ſhed tears over Jeruſalem, who is now meditating, how ſhe may ſhed his bloud: Has he ſo much pitie and bleeding compaſſion for her, who hath ſo little pitie and compaſſion for herſelfe? Oh! what incomparable generous Aſſections are here? What an unparalled ſweet humor is there loged in the heart of this great Emmanuel? Who could ever have imagined that human Nature had been capable of ſuch pure, and deſintereſſed Affections, had we not ſo real an experiment thereof in this Soverain Meſſias?

(3.) Hence likewiſe we may collect,Chriſts wil to ſav… ſinners. How really and chearfully willing Chriſt is to ſave ſinners. Certainly, he that makes ſuch bitter Lamentation over the foreſeen Ruines of Jeruſalem, muſt needs have a very cordial, and unfeigned wil and deſire of her ſalvation. This we find expreſſed to the life,Mat. 23. 3…Matt 23:3 Mat. 23. 37. O▪ Jeruſalem, Jeruſalem—How oft would I have p. 66gathered thy children together, even as an hen gathers her chickens under her wings, and ye would not? What a pathetic expoſtulation is here, which carries in it notices of vehement Affections? Oh! how willing is Chriſt to give unto ſinners the things that belong unto their peace? Yea, is he not more willing to to beſtow great things than ſmal? Doth not his willingneſſe to give, infinitely excede the ſinners willingneſſe to receive? Is not Chriſt more glad to receive poor and weary ſouls, than they are to come unto him? May ſinners come too ſoon to Chriſt, or before they are welcome? Has Chriſt ſet any bars or rails about his Throne of Grace? May not whoever wil, come and drink freely, and deeply of this living fount…in? Is not every thing about Chriſt mighty drawing, alluring, and invi…ing? How drawing and …ncouraging is his Goſpel? What alluring and inviting Arguments are there in his bloud and paſſion? Has not Chriſt removed al groundleſſe cavils and objections, which fooliſh ſinners are apt to make againſt coming to him for life? Doth not Jeruſalem firſt break with him, before he breaks with her? And when that unhappy breach is made, doth not his weeping over her ſufficiently argue, how fain he would be reconciled to her? how much 'twould pleaſe him to ſee her but caſt half an eye towards him? how much his heart would leap within him, to behold her, in the Prodigals poſture, returning towards him? Did Chriſt ever ceaſe to make tenders of Grace to her, 'til ſhe p. 67ceaſed to accept or deſire the tenders of his Grace? Yea, is not Chriſts forwardneſſe to give, beyond the Sinners forwardneſſe to receive? Did Chriſt ever refuſe to give, til ſinners refuſed to aske what they wanted? Oh! how o…t doth Chriſts kindneſſe overcome the Sinners unkindneſſe? Did he not frequently expreſſe great love and pitie, when he had the greateſt cauſe to expreſſe ſevere wrath? Oh! what infinite pleaſure and ſatisfaction doth Chriſt take, in his gracious effuſions and communications to ſinners? Doth he not thinke himſelf ſufficiently paid for what Grace he hath given forth, if he may but obtain the ſouls deſires after more? How induſtrious is he in ſeeking ſinners, when they have loſt themſelves? Oh! what a ſad conſideration is it, that Chriſt ſhould be ſo boundleſſe and large in his offers, and we ſo narrow in our receivings?

(4.) Chriſts weeping over Jeruſalem inſtructs us further,The Aggravations of ſuch as refuſe Chriſt. What a dreadful ſin it is to reject Chriſt, and al other concernes of our peace. Chriſts gracious invitations unto, long waitings for, and at laſt tears over Jeruſalem, do greatly aggravate her impenitence, and unbelief towards him. For the lower Chriſt condeſcends to ſinners, the nearer he comes to them, and the more importunate he is in the offers of his Grace; the greater is their ſin in rejecting ſuch gracious and ſweet offers. What? doth Chriſt come unto his own; his own children, ſpouſe, ſubjects, brethren, and friends? and wil not his own receive him? Doth he p. 68ſo freely open his gracious heart to ſinners, and wil they ſhut their hearts againſt him? Is he ſo forward to give, and ſhal we be ſo backward to receive? Doth Chriſt offer ſuch great things to ſinners, and ſhal they prefer ſuch poor toys before them? Yea, is Chriſt in himſelf ſo incomparably excellent, and wil ſinners yet ſo much diſdain him, and ſo proudly ſhift themſelves of him? Can there be a more hainous ſin than this, to meet Chriſts bowels and pitie with kicks, and contemt? Oh! ſtudie the weight of this ſin.

(5.) This Lamentation of Chriſt over impenitent Jeruſalem teacheth us alſo,Mans ruine from himſelf. That mans Ruine is from himſelf? If after al Chriſts gracious▪ Invitations; al his unwearied forbearances; al his bitter and ſalt tears, Jeruſalem wil ſ…il perſiſt in her rebellious contemt of his gracious offers, how inexcuſable is her ſin, and inevitable her ruine? What wil prevail upon her, if Chriſts Tears, and Intreaties wil not prevail? What can ſave her, if her Redemers Grace and MercieMercy ſave her not? What is it that keeps Evangelic ſinners from being ſaved? is it any defect in the Object, or its Revelation? is it mere ſimple Ignorance, or Impotence in the ſubject? No; but it is wilful blindneſſe and impotence: they ſhut their eyes and wil not ſee; they bolt their hearts and wil not open to Chriſt, who knocks at the dore of the ſoul, by many gracious Invitations of his Goſpel and Spirit. And do not ſuch deſervedly periſh, who electively embrace their own ruine, and wilfully reject the things that belong p. 69to their peace, Mat. 23. 37? Surely this wilful Impotence, or rather impotent wilfulneſſe evidently demonſtrates, That impenitent ſinners frame their own Hel.

(6.) Hence alſo infer,Grand unkindnes. That the greater privileges, and marques of favor Chriſt doth confer on any People or Church, the more ſorely doth he reſent any unkindneſſe from ſuch. The reſentment of a ſmal unkindneſſe, from ſuch as have been obliged by ſpecial favors, is more afflictive, than greater unkindneſſes from others. For Jeruſalem, who lay under ſo many, and eſſential obligations, to reject Chriſt, and al his gracious tenders of merciemercy, Oh! how much doth this break his heart? What ſwords and ſpears to pierce thorow his ſoul is this? For Jeſurun, when ſhe is made fat with Divine mercies, to kick againſt thoſe bowels, whence her mercies flowed, how much doth this wound and grieve the heart of Chriſt?

(7.) Laſty,Chriſts tears the exemplar of ours. Hence alſo we may collect, That Chriſt's tears are the beſt Exemplar, or Patterne of ours. He that wil mourne in a Chriſtian manner, needs no better Idea, or exemple than this Chriſts Lamentation. Al Chriſts Affections, Actions, and Paſſions, ſo far as they are imitable by us, deſerve a great Remarque: But nothing cals for a more exact imitation from us, than this Chriſts Lamentation: Every branch thereof deſerves great Conſideration, Admiration, and Imitation.

1.Uſe 1. Advice to ſtudie Englands ſins, &c. We procede now to ſome more practic Application of our Propoſition; and that firſt by way of Admonition, and Advice, That we p. 70al ſtudie wel, and conſider deeply Jeruſalems Church-waſting ſins, how far they may be found amongst us. Was Jeruſalem guiltie of rejecting Chriſt, and the things that did belong unto her peace? And have not we been, in an high meſure, guiltie of the ſame? Doth not this ſin lie involved in Londons Aſhes and Ruines, as wel as in Jeruſalems? Did Jeruſalem fondly flatter herſelf, and ungroundedly preſume of peace, when Chriſt threatned nothing but Wars and Deſolations? And has not this alſo been Englands Sin? Do not men crie Peace, Peace, when God ſpeaks nothing but Wrath? Was Jeruſalem puffed up with Spiritual pride, and Carnal confidence in her Church-privileges, and the tokens of Gods preſence? And have not Engliſh Profeſſors been notoriouſly guiltie of the ſame ſins? Did Jeruſalem ſleep ſecurely under al Chriſts Divine Comminations, Menaces, or Threats of approching Jugements? And has not England alſo ſlept ſecurely under al Divine premonitions of coming jugements? Had earthly-mindedneſſe a great place in Jeruſalems black Catalogue of Church-deſolating ſins? And have not Engliſh Profeſſors been dreadfully guiltie of this ſin alſo? Have not Back and Belly, Trade, Pompe, and Pleaſures, been the great Diana's, which have captivated the hearts of too many Profeſſors? Was Jeruſalem infructuous and barren under al gracious Appointments, Vouch…afements, and Influences? And has not this alſo been Englands great ſin? Did Jeruſalem perſecute Gods Prophets and Apoſtles? And may we p. 71exemt England from the guilt of this ſin? Was the want of Reformation Jeruſalems Church-depopulating Sin? And is England free from this Sin? Laſtly, was Jeruſalem guiltie of Impenitence, want of Humiliation, and open Apoſtaſie? And let al judge, whether England has not been fouly guilty of the ſame ſins. O that Engliſh Profeſſors would ſpend ſome time, ſtudie, and pains, in completing this parallel between Jeruſalem and England, in point of Church-waſting ſins, thereby to break their hearts, and make them bleed forth bitter Lamentations over Englands ſins, and approching miſeries, if ſhe repent not.

Hence alſo we are furniſht with mater of Exhortation to Engliſh Profeſſors,Viſe 2. Exhortation to mourne over Englands ſins, and feared miſeries. That they would, by al means poſſible, endeavor, both in themſelves and others, an exact imit…tion of this our Lords Lamentation over Jeruſalem? Did our gracious Lord, who was himſelf void of the leaſt ſpot, weep ſo bitterly over Jeruſalems ſins? Oh then! how much ſhould We, poor ſinful We, weep over Englands ſin, whereunto we have contributed ſo great a ſhare? Doth our bleſſed Lord, who was free from al ſin, ſo much lament the ſins of others, wherein he had no ſhare? O! What an high degree of impenitence is it then for us, not to lament over our own ſins, or National ſins, wherein we have had our ſhare? If we mourn not over National, or Church-ſins, do we not hereby make our ſelves partakers in them; and ſo by conſequence, in thoſe jugements that follow? Oh! What a ſad contemplation is it, to think p. 72how many great Profeſſors make themſelves guilty of National, or other-mens ſins, by not lamenting over them? How much Blaſphemie, Atheiſme, Profaneſſe, Idolatrie, Senſualitie, Securitie, Contemt of the Goſpel, and other National ſins, are by the Righteous God, charged on the account of many great, yea ſome good Profeſſors, becauſe they never mourned over theſe National ſins? And may not theſe Profeſſors expect to be involved in National jugements, who thus, by their defect of humiliation, involve themſelves in National ſins? Yea, may not the great want of Mourning, and Humiliation for other mens ſins, give too many great Profeſſors cauſe to ſuſpect, that they never truely mourned, or were humbled for their own ſins? For he that mournes for his own ſins as he ought, mourns chiefly for the diſhonor that comes to God thereby: Now if this be the principal Motive of our mourning for ſin, then we ſhal mourn for the diſhonor that comes to God by other mens ſins, as wel as by our own. But the bottome-reaſon why ſome Profeſſors mourne for their own ſins, and not for other mens ſins, is ſelf-love: they think their own ſins wil draw jugements on themſelves, and therefore they mourne for them, thereby to avert Gods wrath from themſelves: Whereas true godly ſorrow is chiefly afflicted for the offence given to God: It is grieved, not ſo much becauſe ſelf, as becauſe Chriſt is grieved. Certainly a ſoul truely humbled for his own ſins, wil alſo be humbled for, and mourn over National ſins p. 73and jugements. How much then are we concerned to imitate our great Lord in this his Lamentation? Do not his tears accuſe, and condemne our impenitent, ſecure, and hard hearts? He weeps for other mens ſins; but alas! how little do we weep for our own? May not Chriſts tears fil us with ſoul-confuſion and ſhame, to conſider, how much we are ſtrangers to ſuch Chriſtian Lamentations, over ſinful and ruinous England? Has not this been the practice of Saints in al ages, to lament over the Sins, and Ruines of their Church or State? Was not this the temper of Lots ſpirit? Is it not ſaid, He was vexed with the filthy converſation of the wicked, 2 Pet. 2. 7.2 Pet 2:72 Pet. 2. 7. foreign, oppreſſed as with a burden, or diſpirited and weakned, as with a tedious ſicknes, as the word imports; ſo v. 8. Vexed his righteous ſoul, foreign, he cruciated, or tormented his ſoul as upon a rack: ſuch was his grief and anguiſh for their ſins. And was not this likewiſe the gracious poſture of Davids ſpirit, Pſal. 119. 53, 136, 158? Oh! what Lamentations did the good Prophets of old make over Jeruſalems firſt captivitie, and her ſin, which was the cauſe thereof? Again, has not God made many gracious promiſſes to ſuch, as mourne over the ſins of the places they live in, as Ezech. 9. 4? Its true, peradventure they may not be exemted from commun calamities; ay, but doth not God ſanctifie, and ſweeten al unto them?

But to ſpeak a little of the Qualification of our Lamentation: We are to imitate, as much p. 74as may be, the Qualities, or manner of Chriſts weeping. Were Chriſts tears Rational, Spiritual, and voluntarie? Such ſhould ours alſo be. Was Chriſts Lamentation generous and public? did he ſeem to forget his own private ſufferings, whiles he bewailed Jeruſalem's? Oh! how ambitious ſhould we be of the like pure ſorrow? Were his tears Pathetic, and Sympathetic? Did every tear flow from a broken bleeding heart? How much then ſhould we affect ſuch Tears? Again, were his tears ſo efficacious, ſo influential? What a ſhame is it then for us, that our Lamentations are ſo barren and fruitleſſe? Alas! how far ſhort do our Lamentations come of Chriſts? Do not we grieve more for the evils we our ſelves ſuffer, than for the ſin, we or others commit? Senſe of pain, or loſſe afflicts us: but how little are we afflicted with the ſenſe of guilt and ſin? We mourn over the Ruines of a burnt Citie, or impoveriſhed Nation: but how little do we mourn over our ſin, and the wrath of a ſin-revenging God, which were the cauſes of thoſe Ruines?

Laſtly,Ʋiſe 3. Caution againſt Church-ſins. Chriſts Lamentation, doth adminiſter to us a ſerious Caution againſt al thoſe ſins, which may draw down jugements on a Citie, State, or Church. Is not this the great end and deſigne of al Divine Lamentations, to obviate and prevent the like Sins and Ruines? Was not this one main end, why Chriſt here breaks forth into ſo ſad a paſſion of weeping over Jeruſalem, thereby to lay in a Caveat for us, that we run not into the like Sins and Ruines? p. 75O then let us keep our ſpirits, and lives, at the greateſt diſtance that may be, from theſe or ſuchlike Church-ſins, which bring with them ſuch ſtupendous, inevitable Church-ruines. Reformation is the ſupreme end of al ſacred Lamentation: and albeit National jugements may ſurpriſe us, as wel as others, yet if we can keep our ſelves from National, and Church ſins, which are the cauſes of ſuch jugements, they wil in the iſſue prove no jugements, but perfumed mercies to us. What ever burdens lie on our backs, if ſin lie not on our ſpirits, they wil be very tolerable, eaſy burdens to us.

p. 76BOOK II.

A. General Conſideration of the Text, Luke 19. 42. With a particular Reſolution of that firſt Queſtion, What it is not to know the things that belong unto our peace? Or, Wherein the Nature of Unbelief conſiſts?