And when he was come neere vnto the Citie.

OVr Lord Iesus, accompanied with his Disciples and much people, reioycing with great triumph, approacheth to Ierusalem: And when he was come neere vnto the Citie; he beheld it, and wept for it. He commeth to Ierusalem, to an ingratefull and a rebellious. Citie, from which he had iust cause to depart: for she neither would receiue his Doctrine, nor beleeue his miracles: His Doctrine she challenged not to be of God, his mi­racles she ascribed to Sathan,Math. 12. to Belzabub the chiefe of the Diuels; his person she contemned, is not this the Carpenters Sonne? art thou not a Samaritan? Math. 13. Yet our Lord Iesus, passing by all these indignities, commeth vnto her, and leaueth nothing vnattempted to saue her; as he himselfe by his owne words testified. O Ierusalem, Math. 23.37. Ierusalem, which killest the Prophets, and stonest them that are sent vnto thee; how often would I haue gathered thee together as a Henne doth hir Chickens, and thou wouldest not. Behold here the loue of our Lord Iesus to an vn­faithfull and a rebellious people. This example of Christ doth teach all his Ministers, yea, and all Chri­stians, to open their bowels of mercie, euen towards the obstinate, not rashly to forsake them, and depart from them, and to giue them ouer; but rather to labour to winne them vnto Christ, and to omit no time, to spare no labour to effect it, and to bring it to passe. So did Noah labour with the old world, Lot with the Sodo­mites, Moses with Pharaoh and the Aegyptians, Samuel with Saul, the Prophets with the Israelites, Paul with the Iewes. But it may be obiected that it is in vaine and but labour lost, to cast pearles before Swine, Math. 6. and to giue that which is holy vnto Dogges. I answer, we ought not so to thinke by and by of such as are obstinate and ingrate­full, of such as are froward and stubborne, for God can [Page 8] suddenly change them; Paul was a Persecutor, a Blas­phemer,1 Tim. 1.13. and an oppressour, but God tooke mercie vpon him; Mathew and Zacheus were Publicans and Sinners when our Lord Iesus called them; Therefore let vs doe our diligence, and commit the successe vnto God: If they continue in their disobedience, they are without excuse, and their condemnation is the more iust: He that refuseth light, is worthy to continue in darkenesse; he that reiecteth grace, deserueth to abide the sensure of Iustice. If we with our admonitions and exhortations reclaime and winne them, we saue so ma­ny soules from death,Iames 5.19.20. and couer a multitude of sinnes, and wee our selues shall in the day of the resurrection shine as the Starres in the firmament.Dan. 12.3.

He beheld the Citie.

AS our Sauiour Christ approached neere vnto Ie­rusalem, so he beheld it, he looked vpon it, and reuoluing in his minde her blockishnesse and ingrati­tude, neither seeing, nor acknowledging Gods mer­cies, nor yet fearing his iudgements, he burst forth in­to weeping. Now we may consider his kindnesse and loue towards Ierusalem, that he looketh on her, that he beheld her, from whom he had iust cause to turne away his eyes; yet he beholdeth her, he doth not auert his face from her, as men turne their eyes from their enemies:Luk. 10.33. But he is that good Samaritan, who seeing the wounded man, is moued with great commiserati­on and compassion towards him, pittying his distres­sed case, and indeauouring to relieue it.

The vse.This example is our instruction, teaching vs to be­hold obstinate sinners, to looke vpon them, pittying their miserable estate, which they themselues see not. When therefore wee behold the common Swearer, breaking forth into outragious oathes: When we see [Page 9] some prophane the holy Sabaoth of the Lord: When we looke vpon the common Drunkard, or vpon any other notorious sinner, committing sinne with a high hand, and acting it with greedinesse, making no con­science of sinning: let vs be moued with compassion towards them that know not what they doe; they lit­tle thinke of the iudgements that hang ouer their heads, if they repent not. Now as the beholding of a man in some sharpe fit of sicknesse, or the looking vp­on some grieuous sore or festered wound, extreamely payning the patient, doth draw compassion from vs; euen so should wee be moued to pittie the miserable estate of grieuous sinners, who are sicke and wounded with sinne, and yet doe not feele it: And if we should and ought to be moued with compassion towards the obstinate, for their great miseries that shall befall them; how much more ought we to pittie the godly in their distresses, crosses, and afflictions,Dilige iure bonos & miseresce ma­lis Boetius. whereof we are ma­ny times eye-witnesses. Here then the Stoikes, and all that are without naturall affection, are to be reproued:Colos. 3.12. Rom. 12.15: They that are Gods elect haue put vpon them the bowels of mercy; they weepe with them that weepe, they remember them that are in bonds,Heb. 13.3. Pro. 12.10. as if they were bound with them; and them that are in affliction, as if they were afflicted in the body: But the wicked haue cruell hearts, they giue themselues to case and pleasure, as Amos teacheth,Amos 6.6. and remember not the affliction of Ioseph.

And wept.

AS our Lord Iesus approached vnto Ierusalem, so he beheld the Citie, and beholding it he wept for it. We reade that Christ wept thrise: First when he raised vp Lazarus; for when he came to the place where they had laid him, Saint Iohn saith, And he wept, Ioh. 11.35. [Page 10] Secondly, he wept ouer Ierusalem, as here we reade. Thirdly, in his Passion, as the Apostle saith; which in the dayes of his flesh, did offer vp Prayers and Sup­plications, with strong cryings, and teares, vnto him that was able to saue him from death, Christs loue. and was also heard in that which he feared. Heb. 5.7. The teares of Christ expresse the affection of his loue, as doth a Father weeping ouer his disobedient and dissolute sonne, for the miserie that he fore-seeth will come vp­on him for his inordinate life. He delighteth in mer­cie, rather then in iudgement. He delighteth not sim­ply, no not in the destruction of the wicked; he would haue all men to be saued, and to come to the know­ledge of his truth:1 Tim. 2.4. Ezek. 18.32. The vse. He desireth not the death of a sinner.

If then Christ weepe for the misery and destru­ction of the wicked, much more will his eares be open vnto the sighes and groanes, to the Prayers and Sup­plications of his poore members, who turne vnto him with true contrition and sorrow of heart, and call vpon him with a liuely faith. This should be remembred of vs, that it may comfort and incourage vs to approach vnto the throne of his grace in time of necessitie, that we may receiue mercy, and finde grace.

Againe, if the teares of Christ doe not moisten and mollifie our dry and hard hearts; if they doe not moue vs, and draw vs vnto Repentance, he in the end will punish our obstinacie and hardnesse of heart, and though we cry then, hee will not regard our weeping, because we despised his teares. Let vs in the feare of God meditate on this godly motion, that it may leade vs vnto true and speedy Repentance. Doest thou not know that this loue of Christ should leade thee to re­pentance?

The teares of Christ also expresse vnto vs the do­lour and griefe of Christ.Christs dolor. For being sent of his Father to gather the lost sheepe of the house of Israel, and [Page 11] seeing their obstinacie and stubbornenesse, despising his word, reproaching his miracles, and reiecting his grace, he could not refraine from weeping; he burst forth into teares. This was the cause why he being touched with compassion, shewed his loue and his griefe, wee­ping for the imminent destruction of Ierusalem. For when he considered that Ierusalem was ordained of God, to be the holy seate, in the which the couenant of euerlasting saluation should abide, the sanctuary, from whence saluation should come to the whole world, it could not be but that he must needes greatly lament the destruction thereof: when also he saw the people to perish miserably, by their owne ingratitude and ma­lice, which was adopted to the hope of eternall life, it is no maruell if he could not refraine from teares. Now this affection in Christ was not counterfeit, it was not fained, farre be it from vs to admit any such thought; but it was true,Heb. 4.15. for we haue not an high Priest which cannot be touched with the feeling of our infirmities, but he was in all things tempted, in like sort as we, yet without sinne: wherefore in all things it became him to be made like vnto his brethren (for he tooke the seede of Abraham) that he might be mercifull, and a faithfull high Priest in things concerning God, that he might make reconciliation for the sinnes of the peo­ple, for in that he suffered, and was tempted,Heb. 2.17.18. he is able to succour them that are tempted.

This affection then of true sorrow in Christ for Ie­rusalem, is a notable testimony and a sure proofe of his humanitie and manhood, and is sufficient to conuince and confute Marcion and other Heretiques, denying that he was a true and naturall man. And in this sor­row of our Lord Iesus Christ, expressed by his wee­ping for Ierusalem, we haue a true patterne of natu­rall affections: weeping for Ierusalem, a stubborne Ci­tie, a disobedient Citie, an vnfaithfull Citie. O should [Page 12] not this moue vs? O should not this draw vs to com­punction? O should not this pull vp the sluces and floodgates of our eies, & giue them free passage to gush out with teares? Our Lord Iesus wept, and can our eyes be dry to heare it?Quis talia fandoi temperet à lacri­mis? Virgill the Heathen Poet, de­scribing the lamentable destruction of Troy, that was sacked by the Graecians after ten yeares Seege, saith, who speaking of these things, can refraine from teares? So say I, who is it that readeth or heareth how our Lord Iesus wept, and can passe away with dry eyes?

Now these teares of Christ did intimate that the sinnes of Ierusalem were greater; and the calamities and punishments imminent, and hanging ouer her head, were more grieuous then Ierusalem did thinke or vnderstand: for it is a great matter that good men speake with teares. The sequell did verifie this in the destruction of Ierusalem: Our Lord Iesus weepeth for the sinnes of Ierusalem, and for the punishments and calamities that should come vpon her.

The vse. 2 Pet. 2.7.8.This example teacheth vs to weepe for the sinnes of others: Righteous Lot had his soule vexed with the vncleane conuersation of the wicked Sodomites. Isa. 24.16. Isaiah crieth out, My leanenesse, my leanenesse, woe is me: the transgressours haue offended; yea, the transgressours haue grieuously offended: He did so grieue at the transgressions of the people, that he became exceeding leane with­all, as the doubling of the word importeth. The Pro­phet Ieremie likewise is full of passion in this behalfe,Ier. 4.19. sometimes he crieth out, as if he were in great perplexi­tie. My belly, my belly, I am pained euen at the very heart, my heart is troubled within me, I cannot be still. Some­times he wisheth that his head were full of water, and his eyes a fountaine of teares, that he might weepe day and night for the sinnes of the people: and he told them that his soule should weepe in secret for their Pride,Ier. 9.1. and his eyes should weepe and drop downe [Page 13] teares. How did Samuel weepe for the sinnes of Saul? Ier. 13.17. 1 Sam. 16.2. Psal. 119.139. And Dauid saith, that his eyes did gush out with riuers of water, because men kept not the Law of God. How did Saint Paul weepe for them that did walke inordi­nately among the Philippians? Phil. 3.18. Ezra. 10.1. How did Ezra and o­ther good men weepe for the sinnes of the people in his time? If then these good men beholding the sinnes of the people of their times, and considering the ca­lamities and punishments that would fall vpon them, did weepe abundantly: How can we passe by our bre­thren, sinning with an high hand, and committing sinne with greedinesse, and not weepe for their sinnes? Be­fore I begin to relate vnto you the sinnes of this age, and of our Land, I cannot but tremble. How doe men and women, young and old, rich and poore, ge­nerally take the holy name of God in vaine? how com­monly is Gods holy Sabaoth prophaned? how many murthers in this land haue beene committed, and the murtherers haue escaped? how is adulterie and for­nication committed, and is not punished? how is theft boulstered? how doth drunkennesse raigne in this land, and is made but a sport and pastime? Are not these sinnes like the sinnes of the first age? Haue not the sinnes of our Land, exceeded the sinnes of the Sodo­mites? and shall we not now weepe for the sinnes of the people of this land? yes, let vs not onely weepe, but let vs houle and cry for them,Ioel. 2.17. as Ioel exhorted the people of his time. Now if this be required of vs for other mens sinnes, much more should we sorrow and weepe for our owne sinnes; our sinnes should be our greatest sorrow; nothing in the world should come so neere our hearts as they: and therefore the Lord saith, that when men are once brought to a true sight of their sinnes, they shall mourne for them,Zacha. 12.10. euen as one that mourneth for his onely sonne; and be sorry, as one is sorry for his first borne. As nothing more [Page 14] woundeth the heart of a tender Father, then to loose his onely Sonne, the image of his name, and the hope of his house: so nothing should pierce the heart of a man so deepely, as the consideration of his sinnes. Ma­ny weepe in the world, but not for their sinnes, but for worldly respects; such abuse their teares, as Chry­sostome vpon the Colossians doth at large declare. Many weepe because they cannot haue that which they vniustly de­sire. 1 King. 21.4. So mourned Achab for Naboths Vineyard. Some weepe because they cannot be reuenged on their ene­mies; so did Esau weepe because he could not hurt his brother Iacob. Many weepe, because their Parents die not, that they might be their heires, and enioy their goods. Many weepe because they cannot be rich, nor haue the world at wil, as some haue: But how few among vs doe weepe for our sins?Psal. 6.6. Psal. 102.10. Math. 26. Dauid euery night washed his bed, and watered his couch with his teares: Peter when he had denied his Maister, went out and wept bitterly: Mary shed such plenty of teares,Luk. 7.38. as she washed our Sa­uiour Christs feete with them: And haue not we thinke you as great cause to weepe for our owne sinnes? yes verily, and if we would but enter into our owne con­sciences, and call our sinnes to remembrance, and iudge our selues, euery one of vs humbly bowing the knees of our heart, should thus say vnto the Lord; O my God, how haue I bestowed all those Talents of gold which thou hast giuen me? how haue I requi­ted thee for all thy kindnesse towards me? what hath my whole life beene else but a continuall warring a­gainst thee? O Lord Iesus, what hath my life beene else but a daily renewing of all thy bloudy torments, and of all thy passions! Ah vile wretch that I am, how often haue I betrayed thee, and sould thee for a little worldly pleasure, or for a little luker and gaine? How often haue I bound thine hands, and euen most de­spitefully spitefully spit in thy face, by refusing those gifts which [Page 15] thou wouldest haue giuen thee? how often haue I quenched the good motions of thy spirit put into me? For this should I weepe day and night.In fontem fron­tem, atque in flu­mina [...]umina vertam. Lachrimae nobis deerunt, ante quam causae do­lendi. Senec. de breui. vitae. It is no small measure of sorrow that is sufficient, in respect of the greatnesse of our sinnes: For if we had an hun­dreth eyes, and should weepe them all out; and if we had a thousand hearts, and they should all breake a­sunder, with remorse and sorrow for our sinnes, it were too little, and we should sooner want teares, then mat­ter of mourning.

If we thinke that we should be such vile wretches, as by our sins to crucifie Christ so often, and to put him to so many deaths, who hath beene to vs so kinde a Lord, and so louing a Sauiour: For we must not thinke that a little sorrow, or a few teares will serue the turne, but we must haue great measure of griefe; looke how grieuously we haue sinned, so grieuously should we bewaile our sinnes. A deepe wound must haue a large plaister; and our repentance must not be lesse then our fault. It is true, it is no matter of merit for a man to weepe more or lesse: we may say in this case,1 Cor. 8.8. as the Apostle saith of meates; it is not our teares that makes vs acceptable to God: but yet much sorrow, and much weeping, in a token of great repentance: and on the other side, where there is a little sorrow, and a little weeping, there is but a little repentance. Peter when he had denied his Maister, went out and wept bitterly. The people of Israel, 1 Sam. 7.27. that lamented after the Lord for their sin, are said to haue poured out buckets of teares, as it were vnto the Lord: and Dauid saith that he wept in such abūdance, as he caused his bed to swim,Psal. 6.6. and watered his couch with his teares. In both which places, though there be an Hyperbolicall excesse of speech (for it is not possible for men to fill buckets with teares,Cura dolorque animi, lacrymae (que) alimenta fuere. Ouid meta. li. 10. nor to cause themselues to swimme in their beds) yet it signifieth that there was an exceeding great [Page 16] measure of griefe. Againe, he saith, that his teares were his meate,Psal. 42.3. Luk. 7.38. Ioel. 2.12. day and night: And Mary, as before was noted, shed such plenty of teares, as shee washed our Sauiours feete with them. Let vs then I beseech you,Weepe for your selues, and for your children. Luk. 23.28. A good saying of a prophane mouth. Ille dolet verè qui sine teste dolet. Martialis. lib 1. Epigra. 34. turne vnto the Lord with fasting, and with wee­ping, and with mourning; both for the sinnes of o­thers, and for our owne sinnes. O that I could ob­taine thus much of you, or rather of God for you, that you would weepe for your sinnes, though not at this time, and in this place, yet when you are at home, and by your selues, when ye consider of this ye haue heard this day, that so God may regard your teares, put them into his bottle, and auert the iudgements which our sinnes haue iustly de­serued.

We haue heard how our Lord Iesus wept ouer Ie­rusalem: now let vs consider what Ierusalem did. Ieru­salem: was secure, she reioyced, she was merry, she fea­red no danger, therefore her destruction came sud­denly vpon her, and she could not auoide it. This was the state of the first age, they ate, they dranke, they bought, they sould, they married, and were giuen in marriage, and sodainely the floud came, and swept them all away.This was the state of Pharaoh and his Hoast. This was the state of the Sodomites, they feared no danger, and suddenly were consumed with fire and brimstone from heauen. This was the state of Babilon, Isa. 47.7. who said, I shall be a Lady for euer: therefore she gaue her selfe to pleasure, and dwelt carelesse: she said, I am, and none else, I shall not sit as a widow, neither shall know the losse of children. 8. But what said the Lord? now heare, 9. these two things shall come to thee suddenly in one day, the losse of children and widowhood, they shall come vpon thee in their perfection, for the multitude of thy diuinati­ons, and for the great abundance of thy Inchanters. Saint Iohn likewise,Reuel. 18.7.8. Luk. 12.19.20. in the Reuelation, prophesied in like manner of her. This was the state of the rich man in [Page 17] the Gospell, who promised to himselfe many dayes,Of the rich Glutton. Luk. 18. and yet the same night his soule was fetcht away. This was the errour of Dauid, who said in his prosperity, he should neuer be remoued; but he retracted it, fin­ding the contrary. Now here we haue a true discripti­on of the world, and of the times wherein we liue; we haue inioyed such a long peace, as neither our Fathers, nor our forefathers euer knew; we haue had so long prosperitie, we haue had so great plenty of all things; but aboue all these, we haue had the Gospell and word of God so plentifully, and so sincerely preached among vs, as scarce hath beene seene in any age heretofore. Now these Halcion daies, this long peace, this great prosperitie, makes men secure, they thinke this will euer hold, they feare no alteration, they thinke they stand immoueable: this was the state of former times, and they smarted for their securitie, and vaine confi­dence, let vs then take heede and be wise,Omnium rerum est vicissitudo. let vs re­member the change of all things is sudden, if God en­ter into iudgement with vs, if he hide his face from vs, we shall be changed, and our prosperitie may be turned into aduersity, & our ioy into mourning.Mat. 24.37.38. Our Lord Iesus foretould the securitie of the world, before his com­ming, that it should be as it was in the time of Noah. And Saint Paul saith, When they shall say peace, Thes. 5.13. and safe­tie, then shall suddow destruction come vpon them, as the tra­uaile vpon a woman, and they shall not escape. Let vs not then flatter our selues with these goodly daies, but let vs feare an alteration, let vs like good Seruants be al­waies ready with our accompt in our hands, and like wise Virgins, with oyle in our Lampes, that no sudden change may ouertake vs, nor any aduersitie dismay vs, but that we may say in any aduerse hap that may befall vs, as Iob said, that is come vpon me that I was affraid of. Amen.

Saying, O if thou hadst knowne, at the least in this thy day, those things which belong vnto thy peace.

IN these words our Sauiour Christ doth complaine, and vpbraide the blindenesse of Ierusalem. His words are passionate, therefore abrupt: for we know in whom earnest affections meete, being surprised with griefe, they cannot vtter their whole minde, but breake off abruptly. Christ then doth not onely complaine, and pitty the destruction of Ierusalem, but doth also vp­braide this ingratefull people, their great wickednesse in reiecting saluation offered, and drawing wittingly the heauie iudgement of God vpon them. For it is ve­ry like that this thought did disquiet the minde of our Lord Iesus. Behold, O daughter Sion and Ieru­salem, I come vnto thee, thy King, and thy Sauiour, as the Prophet promised thee; but poore, and hum­ble, therefore thou despisest me, from whose hand thou mightest receiue righteousnesse, & euerlasting life. I would thou hadst knowne those things which belong vnto thy peace, and wert not blinde in thine owne euill, and in this thy day, wherein so many and such admi­rable things doe call thee to the knowledge of these things. For now thou hast mee preaching vnto thee the kingdome of heauen, the day of saluation and vi­sitation is risen vpon thee, which thou oughtest to know by my doctrine, and miracles wrought before thy eyes, in the middest of thee. But O thrise, and foure times vnhappy, these things are hid from thee, thou doest maliciously blinde thy selfe, that thou mightest not see them; therefore thou doest rage, and art mad against me, and seekest my bloud, whom with an earnest affection, thou shouldest receiue and embrace as thy Sauiour.

By this then it appeareth, that our Lord Iesus com­plaineth [Page 19] against the blindnesse, stubbornenesse, and in­gratitude of Ierusalem, that by no admonitions, no be­nefits, nay, not with teares, she would not be mollifi­ed, nor warned, to auoide her future calamities. Simile. For euen as a good Father, labouring to draw a stubborne and disobedient Sonne to grace and goodnesse, by all good meanes, but doth not preuaile, hath the greater cause to complaine: euen so our Lord Iesus had great cause to complaine against Ierusalem, not considering the grace that was offered vnto her.

And this affection of so great mercy which we see was in Christ the Sonne of God, the like we reade that God the Father doth declare to be in himselfe, in ma­ny places of the Scriptures. As when he complained against the Israelites, for their stubbornenesse and in­gratitude, he saith thus:Psal. 81.13.14. Oh that my people had harkned vnto me, and Israel had walked in my wayes. I would soone haue humbled their enemies, and turned my hand against their aduersaries. 15. The haters of God should haue beene subiect vnto him, and their time should haue en­dured for euer. 16. And God would haue fed them with the fat of wheate, and with honey out of the rocke would I haue satisfied thee. Againe,Isa. 48.18. Oh that they were wise. then they would vnderstand this, they would consider their latter end. Deu. 32.29. Oh that there were such an heart in them to feare me, and to keepe all my commandements alway: that it might goe well with them, Deut. 5.29. and with their children for euer.

By these Scriptures it is euident, that mans perdition is of himselfe, and in himselfe, and not of God.Hos. 13 9. Eze. 33.11. Pro. 1.29. Thy per­dition, O Israel, is of thy selfe, but thy helpe is in me. I liue saith the Lord, I would not the death of a sinner. I haue called saith wisedome, and ye haue refused. Math. 23.37. Oh Ierusa­lem, Ierusalem, saith our Lord Iesus, how often would I haue gathered thee together, as a henne doth her chick­ens, and thou wouldest not. 1 Tim. 2.4. God would haue all men [Page 20] to be saued,1 Tim. 2.4. and to come to the knowledge of the truth: Here then those wicked and prophane men are to be reproued, who ascribe their damnation to God, when it is in themselues. For God cals, and they stop their eares, like the deafe Adder, and will not heare: God offers grace, and they refuse it: God warnes them of their miseries to come, if they doe not repent; but they will not beleeue and turne to God, but harden their hearts, as Pharaoh did, till destruction come vp­on them.

Thou.

THis word (Thou) is emphaticall, for euery word in the Scriptures hath his weight, and euery sil­lable his sence. Oh that thou, thou Ierusalem, whom God hath chosen to be his sanctuary, to be his dwel­ling place, to put his name there, with whom hee hath made a couenant, vpon whom hee hath be­stowed so many benefits, whom he hath hedged about, and defended against all enemies: Oh that thou, which in priuiledges and prerogatiues excel­lest all the Cities in the world, hadst knowne the things that belong vnto thy peace. Other Cities haue knowne their peace, and the time of their visita­tion in mercie; as Niniuie, who repented at the preaching of Ionah. Oh that thou wert in the number of them.

The vse.Here the Ministers and Preachers of Gods word, are taught to apply their admonitions to the whole Nation; yea, to particular Cities; yea, to particular Townes; yea, to particular persons: when they wil­fully and obstinately reiect the grace and mercy of God, then they may iustly complaine against them, and fitly vse this manner of speaking; Oh that thou hadst knowne the things that concerne thy peace. Oh that [Page 21] thou Adulterer, Oh that thou Drunkard, Oh that thou Blasphemer, Oh that thou prophaner of Gods Sabboath, Oh that thou Vsurer, thou Oppressour, wouldest feare the iudgements that will light vpon thee, if thou knowest not the things that belong vn­to thy peace, and dost not by true repentance turne vnto God whiles he doth speake vnto thee, and warne thee.

Hadst knowne.

OVr Lord Iesus wisheth that Ierusalem had knowne the things that belong vnto her peace. Whence we learne that knowledge is an excellent thing; wee should all labour for to attaine vnto it. For to know God and Iesus Christ, to know the mysteries of sal­uation, to know the things that belong vnto our peace; to know the time of our visitation, in mercie; this is mans Summum bonum; his happinesse,Ioh. 17.3. his glory. This is life eternall, to know thee, and whom thou hast sent, Iesus Christ. Let not the wise man glory in his wisedome, nor the strong man in his strength; nor the rich man in his riches;Ier. 9.24. but let him that glorieth, glory in this, that he knoweth me to be the Lord: for I desire mercy, and not sacrifice,Hos. 6.6. and the knowledge of God, more then burnt offerings, saith the Lord. Oh that thou hadst knowne, saith our Lord Iesus to Ierusalem. And may not we say to England; yea, to London; yea, may not euery Minister and Preacher of the word, say to his per­ticular place, where hee is resiant; Oh that thou hadst knowne the things wherein thy peace con­sisteth?

At the least in this thy day.

IN these words is an Amplification taken from the time. As if our Lord Iesus should say, hitherto thou hast beene obstinate and stubborne, thou hast killed my Prophets which I sent vnto thee; thou hast often hitherto reiected me: Oh that now, in this thy day, which my Father hath appointed to call thee by me, thou wouldest be wise and know thy time. The speech of our Sauiour Christ containeth an exclamation pro­ceeding from his heart, and vttered with so great af­fections of dolour, that he could not perfectly de­clare it, but breaketh it off, euen as when a man is in great heauinesse and sorrow, intending to vtter his griefe, he is inforced to breake it off abruptly. In this speech our Lord Iesus admonisheth, that the day was come which God in his eternall counsell had ap­pointed for the saluation of Ierusalem, and was pro­mised by the Prophets; which opportunitie, if she did not lay hold on, the gate of saluation should be shut against her for euer. This kinde of speech is fre­quent in the Scriptures:Isa. 49.8. 2 Cor. 6.2. Isa. 8.6. Now the acceptable time, now is the day of saluation. Againe, Seeke the Lord whiles he may be found, call vpon him whiles he is neere. And that considering the season, Rom. 13.11. that it is now time that we should arise from sleepe, for now is our saluation neerer, then when we beleeued. 12. The night is past, and the day is at hand, let vs therefore cast away the workes of darkenesse, and put vpon vs the armour of light.

The vse.Here then we learne, that when God giueth men a day wherein God doth call them, it is not to be neg­lected, not to be let slip. Now God calleth men two waies: First, by his iudgements: secondly, by his mercies: And the word (day) is so taken, both for the iudgement of God, and also for the mercy of [Page 23] God. In the first kinde God doth call by afflicti­ons, by warre, by famine,Aut terrendo minis, aut cordeu­do flagellis, aut blandiendo bene­ficijs. Flugo in Cant. 1. by pestilence and sick­nesse, by captiuitie, for when God doth chastise and punish vs, he calleth vs to repentance: In the se­cond kinde, God doth call vs by mercy, and clemen­cie; and he calleth vs more openly at one time, then he doth at another. Sometimes he seemeth to forsake his Church, as if the truth were altogether extin­guished; as he did when the Pope raigned in all places, almost through Christendome: But now he hath gi­uen vnto vs his Gospel, he doth reach his hand of mer­cy vnto vs. This then is a mercifull calling, vnto the which, except we obay, there remaineth no excuse for vs hereafter. God doth now then call vs by his Gospell, and he hath called vs many yeares: Now is our time, now is the day of Saluation; O three times happy we, if we know it, if we lay hold on it, before it is past, before it slip away. The day, when it is past, cannot be called againe; when the day of mercy is past, then commeth the day of iudgement, which cannot be auoided. I beseech ye therefore brethren, by the mercies of God, in the bowels of Iesus Christ, that ye would diligently consider these things, that ye would know this acceptable time, this day of Saluati­on, that it be not iustly said vnto you, Oh that ye had knowne, at the least in this your day, the things that belong vnto your peace. Our Fathers and Forefathers neuer had so great mercy shewed vnto them, as we haue; they had not the Gospell so plentifully and sincerely preached vnto them, as we haue; therefore except we repent, and be conuerted, we shall be the more se­uerely punished. The fault is increased by circumstance of the time, and the punishment of the fault, is greater, or lesse by degrees: Therefore the neerer God com­meth vnto vs, and doth offer vnto vs the light of his Gospell, if we neglect it, or despise it, there remai­neth [Page 24] no excuse; for God will say, I haue called, and ye refused,Pro. 1. Iere. 22.21. Zacha. 7.13. I offered grace vnto you, and you would not embrace it: therefore ye shall cry, and I will not heare you. To day therefore, whiles it is to day, heare his voyce, and harden not your hearts, lest yee prouoke Gods wrath, and draw great punishments vpon you.

Moreouer, we heare learne the great mercy of God receiuing men euen at the last vnto repentance: For God is long suffering,Psal. 103. patient, and slow vnto wrath, he waiteth for vs long, and expecteth our conuersion euery day, and receiueth vs to mercy, though it be late or we repent. Oh the great mercy and vnspeak­able clemencie of God toward sinners! He receiued the theefe on the crosse to mercy at the last houre; he receiued the Prodigall childe to mercy, though it were long ere he returned. This is a Doctrine consolatory, if it be taken aright, but alas, there are too many that abuse it.Psal. 50. The wicked, because God holdeth his peace, and is long suffering, in waiting for their conuersion, they thinke God to be like vnto themselues, and in­courage themselues to mischiefe, and take liberty to sinne;Rom. 2.4. Knowest thou not, saith Saint Paul, that the pa­tience and long suffering of God, doth leade thee vnto re­pentance? 5. but thou after the hardnesse of thy heart, that cannot repent, heapest vnto thy selfe wrath, a­gainst the day of wrath, and of the declaration of the iust iudgement of God, who will reward euery man according to his workes. Let vs not then abuse the patience of God, neither let vs presume of his mercy, for as he is mercifull, so he is iust. This point is to be pressed against those that crie God is mercifull, God is mercifull, and say that it sufficeth if in the last houre they can say, Lord haue mercy vpon me: But this is an vngodly presumption; for hath God promised to any that time to presume of it? nay, many times such pre­sumption [Page 25] doth prouoke Gods wrath against such sinners, that he taketh them suddenly away, that they cannot vtter one word: Therefore that good father said well of the two theeues which were hanged with Christ, one was saued, that no man should despaire, and the other condemned, that no man should pre­sume. This example is but one, therefore let vs not presume; and it is generally held, that Qualis vita, finis ita; as men liue, so commonly they die. And it is said, Paenitentia sera, raro est vera: Late repentance, is seldome true repentance. But another Father saith thus, Hoc prorsus affirmo, hoc audio dicere, nunquam malo mori po­test, qui bene vixit: This I altogether affirme, this I dare bouldly say, he neuer can die ill, that hath liu­ed well. Let the mercy of God then this day leade vs to repentance, that we may serue him from hence­forth in holinesse and righteousnesse all the dayes of our life, Amen.

Those things which belong vnto thy peace.

OVr Lord Iesus wished that Ierusalem knew those things that did concerne her peace. The word Peace, among the Hebrewes, doth designe all the parts of felicitie. Neither doth he say simply that Ierusalem knew not her peace, but the things that did belong vn­to her peace. Because many times men know their happinesse, but being blinded with malice, they knew not the way, nor the meanes vnto it. As for example: All men confesse that it is mans happinesse to be ioy­ned with God, and yet reiect and contemne the Gos­pell, which is the meanes to obtaine it. Our Lord Ie­sus and his Apostles preached the Gospell vnto Ieru­salem, but she despised it, therefore she did not know the things which concerned her peace.

Here then we learne, that the word of God, and [Page 26] the Gospell of Christ where it is preached, doth bring with it true peace, true happinesse, and doth offer it vnto men. It procureth outward peace, and inward peace. In a word, the Gospell of Christ doth make a Citie, a Policie, a Kingdome, and Region to flourish, and maketh a People happy: Therefore happy are they which beleeue that the word of God doth con­taine in it those things which belong vnto their peace; that is, vnto perfect and eternall felicitie. And that this doctrine may appeare to be most true, if we a little ex­amine the writings of the Prophets and the Apostles, we shall see plainely, that no kingdome nor policy can flourish, that no King, no Potentate, nor People can be wise; nor blessed in their gouernment, which haue not the word of God to direct and guide them. It hath beene the iudgement and opinion almost of all wise men in the world, that Kings and Kingdomes of the world were most happy, if the King of the Coun­trie were wise; if he had many aged, graue, wise, and faithfull Counsellours; if his Captaines were valerous, couragious, expert, and fortunate in warre: If he abounded in wealth; if his kingdome were euery-where well fortified. Lastly, if his People and Subiects were peaceable, and agreed together: I confesse that all these things are rightly, truely, and wisely spoken; yet the chiefe and most excellent of all, is not mentioned, without the which no true felicitie is obtained, and be­ing gotten, cannot be safely preserued and kept: on the otherside, where this alone is present, all other thing necessary for man, doe accompany it and follow. Our Lord and God therefore, who is the onely giuer of wise and perfect counsell, doth briefely and shortly knit all these things together in the Gospell, and his holy word: First, Seeke the kingdome of God, and the righteousnesse thereof, and all other things shall be admini­stred vnto you. Mat. 6. Therefore our Lord Iesus said [Page 27] thus to his Disciples,Luk. 10. Blessed are your eyes which see the things that you see; for I say vnto you that many Kings and Prophets, haue desired to see the things which you see, and haue not seene them; and to heare the things which you heare, and haue not heard them. Againe,Luk. 11. Blessed are they that heare the word of God, and keepe it. And this one thing aboue all other things, is most necessary; Mary hath chosen the better part, which shall not be taken from her. I dare therefore confidently affirme out of the word of God, that those Kings shall flourish, and inioy a hap­py estate, which doe wholy giue and submit themselues, and their kingdomes vnto Iesus Christ, the onely be­gotten Sonne of God, who is King of Kings, and Lord of Lords, acknowledging him to be the most mighty Prince and greatest Monarch of all; and themselues to be his seruants and subiects, in all their affaires and businesses, not following their owne minde and iudge­ments, nor the traditions and lawes of men contrary to the statutes of God, nor good intentions, hauing no good warrant out of the word of God, but in all things submitting themselues vnto Christ, the king of the Church, and endeuouring to subdue all their people to the lawes of this king, and so doing, they, their people, and their kingdomes shall flourish. For so the Lord himselfe hath spoken, Deut. 17.18. When the King shall sit in the throne of his kingdome, and shall set before him the example of this Law, in this booke, let it be with him, and let him reade in it all the dayes of his life. Vers. 20. And let him not depart from this commande­ment, either to the right hand, or to the left, that he may prolong his dayes in his kingdome, he and his sonnes in the middest of Israel. So likewise, Deut. 28. from vers. 1. vnto the sixt. Againe, Let not this booke of the Law de­part out of thy mouth, but meditate in it day and night, that thou mayst carefully doe as it is written therein, then shalt thou prosper in thy waies, and all shall goe well with [Page 28] thee. Iosu. 1.8. Whereby it appeareth that the felicitie and prosperitie of Kings, Princes, People, and king­domes, doe depend vpon the word of God, and haue promises of blessings, both in this life, and in the life to come. And now we will proue it by examples. Saul the first King of Israel, was so long happy and a con­querour of his enemies, as he obeyed the word of God, but when he yeelded to his good intentions, contrary to Gods word and commandement; Samuel said vnto him, Thou hast plaid the foole, thou hast forsaken the word of the Lord, and the Lord hath forsaken thee, that thou shouldest not be King of Israel. 1 Sam. 15.26. Now how great the misery of Saul was afterward, the storie doth euidently declare. Dauid succeeded him next in the Kingdome, who was most happy in his kingdome. But how greatly he esteemed the word of God, it may appeare in the booke of the Psalmes, especially in the 119. Psalme; for from his priuate euils, from his euill actions committed against the word of God, and from the vnnaturall insurrection of his Son Absolon against him, he had learned how great a sinne, and how per­nicious an euill it was to decline from the word of God. Salomon the Sonne of Dauid the most wise, and most excellent King of all the world, did so long inioy pro­speritie, and was commended of the Lord, as he did reuerently obey the word of God: but when he once began to reiect the word of God, the Lord by and by said vnto him, Because this was in thy heart, that thou hast not kept my couenant, and my statutes, which I haue commanded thee, I will rent thy Kingdome from thee, and giue it to thy Seruant. 1 King. 11.11. And this present­ly came to passe after the death of Salomon. The king­dome was rent into two parts, ten Tribes followed Ie­roboam, the Seruant of Salomon; and two Tribes one­ly cleaued to Roboam the Sonne of Salomon, who for the contempt of Gods word and following strangers, [Page 29] was ouerwhelmed with many euils. 2 Chron. 12.5. Therefore Shemaiaeh the Prophet said vnto Roboam, and to the Princes of Iudah; Thus saith the Lord, You haue forsaken me, therefore I doe also forsake you, leauing you to the hands of Shishacke. Likewise Abia the Sonne of Roboam ouercame the armie of Israel, though more in number, and greater in strength, be­cause he trusted in the word of the Lord. 2 Chro. 13.15. So Asa prospered in peace and tranquility forty yeares, because he suppressed Idolatry, and superstition, and restored the sincere religion of God. 2 Chro. 14. So Ie­hosaphat, 2 Chron. 17. This is also diligently noted in the liues of the rest of the Kings, as in Ioram, in Ocho­sia, 4 King. 9. In Ioas, 2 Chro. 23.24. In Amasia, 2 Chro. 25. In Osia, 2 Chro. 26. In Iothan, 2 Chro. 27. In Achaz, ibidem. In Ezechiah. In Manasses, and the rest, vntill the carying away into captiuitie, both of the house of Israel, and of Iuda; for so long did they flourish, and prosper, as they did cleaue to the word of the Lord; but when they contemned and forsooke the word of the Lord, they fell into great misery and ruine. There­fore hence we may collect that the ground, foundati­on, and continuance of all happinesse, peace and pros­peritie of Kings and Kingdomes, doth consist in the word of God, and the obedience thereunto: and on the other side, the ruine and confusion of Kings and Kingdomes, is in the contempt and forsaking of the word of God: And why so? because the Lord saith, They that honour me, I will honour, but they that despise me, I will despise. 1 Sam. 2.30.

But leauing these examples, which doe abundant­ly confirme this truth; Let vs consider of some mo­derne and late examples, whereof we haue beene eye-witnesses: How did God blesse our late noble Queene Elizabeth, that againe he might seale the truth of this doctrine to all the world: Blessed is that Prince whose [Page 30] God is the Lord. Psal. 144.15. How plentifully did God blesse her, and her people, aboue all Kings and Nati­ons, with peace and plenty? according to the Prayer in the Psalme, for Ierusalem. Psal. 122. For she, and we her people did inioy such peace and such plenty, as our forefathers neuer knew, nor Chronicles doe record to haue beene in the time of our auncestours, in times past. Our Land did yeelde abundance of all things which grew at home; and forraigne Nations did mini­ster plenty of other commodities growing abroad: So that whatsoeuer from the East, to the West, whatsoeuer was vnder heauen, was brought home vnto vs; where­by our Land hath beene greatly inriched: The peace of our Country is meruailous in so long and continuall troubles of our neighbour Countries round about vs, and in so many consultations and deuises of the Church of Rome, for the disturbance of our peace, and the ruine of our Countrie. Moreouer God did giue vnto her Maiestie, such honour and renowne, that she sat as a Iudge, and an honourable Arbitratour in the cau­ses and controuersies of the mightiest Monarches and Potentates of Europe, and of all her Neighbours: Now what was the cause of so great peace, of so great treasure, and of so great honour? Verily the Word of God, which her highnesse receiued, embraced, and promoted to the vttermost of her power. Now after all these, though the Papists deuised and plotted her death, and many were suborned and hired by the Pope, a man of sinne, a maintainer of rebellion and murther (where­in he sheweth of what spirit he is) yet God brought her to the graue in peace, by naturall death, full of dayes: And after her, God hath giuen vnto vs a wise, gracious, and Religious King, our King Iames, whom God brought into the Land so peaceably, to the asto­nishment of forraigne Nations, and to the great admi­ration of vs all: and he, to the great comfort of all [Page 31] Christians, loueth the Gospell and word of GOD, maintaineth it to his vttermost power, and commen­deth the true worship of God, to all his people. And how hath God protected him, both in Scotland, and here in England against the wicked Papists, who with bloudy and murthering hearts, deuised such a diuellish and inhumane stratagem, to ouerthrow him and his is­sue, and to destroy the flourishing state of England: so that if God had not beene on our side, both his Maie­stie, his royall and hopefull progeny; and all we that loue the Gospell had beene swallowed vp, and made a prey to their teeth. Happy therefore we, if we know our happinesse, blessed are we, if we know the things that con­cerne our peace.

But now they are hid from thy eyes.

OVr Lord Iesus first sent his Prophets to Ierusalem, at length he came in his owne person (for Ierusa­lem killed and stoned his Prophets) therefore he com­meth, and in the middest of Ierusalem, Math. 23. among all the people he doth many miracles, which the Prophets foretold should be wrought by the Messias when he came, he preacheth the Gospell to them, wherewith hee laboured to gather them together as a Henne doth her Chickens, and wherein her happinesse consisted,Math. 23. as we haue heard; yet all these things were hidden from the eyes of Ierusalem, as our Sauiour Iesus Christ here saith. This is not spoken to extenuate, or lessen the fault of Ierusalem, but rather in reproach, her won­derfull blockishnesse is noted, that she did not see God present: For how could Ierusalem be ignorant of Gods will, which daily had the promises of saluation in her mouth; and to whom the Law was often repeated? Could the Iewes be ignorant of Christ, who was many yeeres conuersant among them, shewing forth his [Page 32] sauing power, not onely in teaching, but in working many wonderfull workes and miracles among them? Therefore our Lord Iesus in these words, doth note their blockishnes, and wilfull blindnesse, wherewith be­ing hindred, they could not see God offering himselfe vnto them, nor yet obserue his mercy, nor manifest arguments of his wrath. Christ therefore here doth teach, that the Citizens of Ierusalem were authors of their owne destruction, as also healeth a scandall which rose from their voluntary and wilfull ignorance. For without doubt, many were detained and kept backe, by the example of Ierusalem, from embracing Christ, and receiuing his Gospell, which they saw were re­iected of them, who bare the chiefe estimation of do­ctrine and wisedome: He therefore doth admonish that their incredulity and contumacy should not offend any, who being wilfully blinded with their owne pride and blockishnesse, did draw vpon themselues Gods wrath, and their owne destruction.

Let vs now apply this vnto our selues, and diligent­ly consider, whether it be not our case. Our Lord Ie­sus by the preaching of his Gospell, hath manifested vnto vs his loue, hath reuealed vnto vs his kindnesse, hath with his Gospell giuen vnto vs a long peace, and innumerable blessings; but men are so besotted with the vanities of the world, and so blinded with the plea­sures of this life, that they winke with their eyes, that they cannot see, and stop their eares, like the deafe Adder, that they cannot heare the sweet voyce of Christ calling and alluring them: For it cannot be but men maliciously blinde themselues, seeing the grace of God that bringeth saluation to all men hath appeared, teach­ing men to deny vngodlinesse, and worldy lusts, [...] to liue soberly, iustly, and godly in this present world. Tit. 2.11.Tit. 2.11. Therefore if men now are blinde,Deu. 30.11. Rom. 10.6.7.8. if they be ignorant of so great fauours of God, whereof we haue beene [Page 33] eye-witnesses, and haue tasted of the good word of God, there is no excuse to be pretended. But we may say to them, as Paul said to the Corinthians, If [...] Gos­pell be hid, it is hid to them that are lost, in whom the God of this world hath blinded the mindes: that is, of Infidels, that the light of the glorious Gospell of Christ, which is the Image of God should not shine vnto them. 2 Cor. 4.3.4. This is a great iudgement, wherewith God doth pu­nish the wicked contemners of his word, when the eyes of their minde are blinded, that they see not God present, not taste his mercies, nor feare the punishments that are imminent and neere at hand.

The Scriptures teacheth vs, that no ignorance is excusable: for he that knoweth not his Maisters will, Luk. 12.48. shall be beaten, though with few stripes, because ignorance is not of creation, but of deprauation and corruption of nature: But he that knoweth his Maisters will, and doth it not, shall be beaten with many stripes, because he can­not excuse himselfe; therefore wilfull ignorance, vo­luntary blindnesse is inexcusable, and shall be the more seuerely punished. Here then that grose errour of the Papists is conuinced, who affirme without wit or blush­ing, that ignorance is the mother of deuotion;Math. 22.29. but it may better be called the mother of errour, and destru­ction, because it leadeth men to perdition and eternall punishments: for if eternall life consist in the know­ledge of God, and of Iesus Christ. Ioh. 17.3. then eter­nall death abideth them which know not God, nor his sonne Iesus Christ. If the wise man ought not to glory in his wisedome, nor the strong man in his strength, nor the rich man in his riches; but should glory that he knoweth and vnderstandeth the Lord, to exercise mercy, righteousnesse and iudgement. Ier. 9.23.24. Then whosoeuer is ignorant of God and his will, and knowes not Christ the Sonne of God, should lament and be sorry that these things are hid from his eyes, [Page] [...]