JERUSALEM'S FALL, England's warning. LVK. 15.41.42.43.44. Verse 41. And when he was come near, he beheld the City, and wept for it. 42. Saying: O, if thou hadst even known, at the least, in this thy day, those thing which belong unto thy peace, but, now are they hid from thine eyes. 43. I 〈◊〉 the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in or every side. 44. And shall make thee even with the ground, and thy Child which are in thee, and they shall not leave in thee a 〈◊〉 upon a stone, because thou knewest not the time of thy visitation. THis Chapter consisteth of four parts: the first containeth the calling of Zacheus; the second includeth the Parable of the Noble man delivering his money to his Servants, to occupy till his return; the third, comprehendeth the manner of Christ's riding to jerusalem, Math. 21. accompanied with his Disciples and much people, who laid their garments on the Ass, joh. 12. on which our Lord jesus did ride, with great joy and loud acclamations. The fourth and last, is the purging and cleansing of the Temple, of corruptions crept in and allowed by the pharisees. The third part I have chosen to entreat of, wherein the Evangelist Luke, declareth the great joy, triumph, and rejoicing of the Disciples and people, with their loud acclamations, as they approached near to jerusalem: in which action they were directed by the holy Ghost; that the prophesy of Zachariah might be fulfilled, which was this: Rejoice greatly O daughter Zion: shout for joy, O Daughter jerusalem: behold, thy King cometh unto thee: he is just and saved himself, poor, and riding upon an Ass, and upon a colt, the soul of an Ass, Zacha. 9.9. Yet our Lord jesus, approaching near unto jerusalem, and beholding it, and withal revolving in his mind the great mercies of God, offered by the Prophets, and now by him, and considering how the hearts of the jews were obdurate and hardened, and their eyes blinded, that they could neither see the grace offered, nor believe the promises made unto them; he burst forth into weeping, wishing that they had known the things that concerned their pence; but because they did not, he did Prophesy the utter destruction of the City, and of their policy; which came to pass about some forty years after, and remaineth unto this day: which is an admonition to us, and to all succeeding ages, to beware and take heed that we do not despise the grace of God, lest we taste of his judgements. But I come to the words themselves, which offer to our consideration two things. 1. An Admonition to jerusalem. 2. A prophesy of the destruction of jerusalem. The first part of my text containeth an Admonition to jerusalem: wherein our Lord jesus warned her of her present estate, to draw her to a diligent consideration of the great mercy of God showed unto her. First in sending his Prophets: Secondly in sending his Son to allure her unto repentance, that she might have avoided the judgements and plagues which were imminent, and hung over her head, and afterwards fell upon her. Wherein we may observe the great mercy of God, admonishing her of the danger that she should fall into, if she did not prevent it by true and unfeigned repentance. God gives a Cavent before his Capias, and doth warn before he doth wound. And thus the Lord hath done from the beginning; admonishing men either immediately, or mediately, before of the danger, that avoiding it, they might escape the punishment. He admonished Adam before his fall, immediately by himself, showing him the danger and punishment if he did eat of the Tree of knowledge of good and evil, Gen. 2.17. in the midst of the Garden: Thou shalt die the death. He likewise warned Cain, before he murdered Abel his Brother, immediately by himself: If thou do well, Gen. 4.7. shalt thou not be accepted? if thou dost not well, sin lieth at the door. Likewise he forewarned Noah of the drowning of the world immediately by himself, Gen. 6.8. who believed and escaped the merciless waters. He admonished, immediately, Gen. 7.1. by meane●, the old world by Noah, the eight Preacher of righteousness. He admonished the Sodomi●ai by Lot, 2 Pet. 2.5. the Egyptians by Moses, the Ninivites by jonah, Gen. 19 the Israelites by the Prophets, often before they were led into captivity, jerusalem by the Prophets, Math 23. and by our Lord jesus, as here Saint Paul saith, Rom. 15.4. Whatsoever things are written before time, are written for our learning. Therefore all the admonitions, comminations, and examples of punishments is in the Scriptures are therefore recorded, that in all times and ages they should be propounded and preached unto men, as testimonies of the judgements of God against all impenitent sinners, who stop their ears at the voice of God, wink with their eyes, that they may not see the mercies of God, and harden their hearts, not believing his threatenings: Therefore our Lord jesus denounceth a heavy woe against Chorazin, Math. 11. Bethsaida and Capernaum, telling them that it should be easier for Tyre and Sidon, and for Sodom, then for them in the day of judgement. Saint Paul showing how God slew three and twenty thousand of the Israelites for committing fornication declareth, 1 Cor. 10.11. that all those things came unto them for examples, and were written to admonish us, upon whom the ends of the world are come. Psal. 102.18. This shall be written for the Generation to come. This Admonition then unto jerusalem, and all other Admonitions in the Scriptures, are recorded in the Scriptures to be Preached unto all men, to all Nations, to all estates and conditions of men, especially to those to whom the Gospel hath been declared, that it might be an example of the just judgement of God, and an Admonition to Repentance, lest they likewise despising the riches of God's goodness, patience, and long-suffering, according to their hardness, and heart that cannot repent, they heap up wrath against the day of wrath, Rom. 2. and just judgement of God. This Admonition than concerneth us, and warneth us in time to repent, and to lay hold on the day of grace, before the day of judgement come. The Gospel hath been preached unto us many years, God hath bestowed many favours and benefits upon us, he hath given us a long peace, he hath defended us against our enemies, that are more in number and stronger than we; he hath made us his vineyard, and bedged us round about, that the wild Boar of the forest could not root us up; he hath done as much, yea, much more for us then for jerusalem, he hath called us to repentance by his servants, the Ministers and Preachers of the Gospel: All the examples of God's judgements in the Scriptures have been red and pressed unto us, yet we generally live in security, neither suspecting any change, nor fearing any punishment: But let us take heed that our Halcion-dayes do not deceive us; neither let us think that we are privileged above others: Rom. 11.21. For if God spared not the natural branches, when they did not repent, will he spare us that were wild Olives? The jews in the time of jeremiah, who dwelled in jerusalem, lived in great security (as we do) neither regarding Gods mercies, nor fearing his judgements; therefore the Lord sent jeremiah with this message unto them. Behold I begin to plague the City where my name is called upon, jer. 25.29. and should you go free? ye shall not go quite, for I will call for a sword upon all the inhabitants of the earth. Even so this example of jerusalem, yea, and all the examples before mentioned do preach unto us to turn unto God, not flattering ourselves that we are better than they; nay, I fear that our sins are grown so great, that we have justified jerusalem, yea, Sodom and Gomorrha in their sins; and therefore I say from the mouth of Christ unto you, except ye repent, ye shall likewise perish. Luke 13. Now out of this general, let us observe these particulars. First that it is Gods great mercy without man's desert, to admonish and warn sinners of their future punishments; if they refuse his grace offered; he hath mercy on whom he will. When God then doth warn a Nation, a Country, a People, or City, he declareth his great mercy, That he would not the death of a Sinner, but rather that he should turn and live. This mercy of God should lead us to repentance; it should break our stony hearts, and soften the hardness of them, when God spreadeth out his hands unto us, and offereth to gather us together as a Hen doth her Chickens, that we perish not with the wicked. Secondly, all the Admonitions in the Scriptures are written for us, to warn us to prevent the wrath of God, and to escape the punishments of the wicked. Therefore when either we read, or hear, how God destroyed a Nation, a People, a Country, yea, or some particular person ●o despising his grace, and rejecting his admonition; let us presently apply it unto ourselves in this manner▪ I read, or I hear, how jerusalem and other Cities, were destroyed, for refusing the grace of God offered unto them, I hear how such men were severely punished, when they would not be warned: If I do not make use of this, the same punishment will fall upon me, therefore I will pray unto God to grant me his grace, that I may take these warnings, and speedily turn to God, that the fall of others may be my rising. Thirdly, these Admonitions will leave us without excuse: For what can we plead for ourselves, when so many examples and admonitions have been remembered unto us? He that is once warned, is half armed: therefore there remaineth no excuse for us, if we despise these admonitions, but a fearful expectation of the just judgement of God. Lastly, these Examples and Admonitions in the Scriptures, will be so many witnesses against us, and will rise up in judgement to condemn us: It shall be easier for jerusalem, Tire and Sidon, and for Sodom and Gamorha in the day of judgement, then for us. God Almighty give us grace to make a good use of these things. Now I come to the words, in particular, as they lie in order. And when he was come near unto the City. Our Lord jesus, accompanied with his Disciples and much people, rejoicing with great triumph, approacheth to jerusalem: And when he was come near unto the City; he beheld it, and wept for it. He cometh to jerusalem, to an ingrateful and a rebellious. City, from which he had just cause to departed: for she neither would receive his Doctrine, nor believe his miracles: His Doctrine she challenged not to be of God, his miracles she ascribed to Satan, Math. 12. to Beelzebub the chief of the Devils; his person she contemned, is not this the Carpenter's Son? art thou not a Samaritan? Math. 13. Yet our Lord jesus, passing by all these indignities, cometh unto her, and leaveth nothing unattempted to save her; as he himself by his own words testified. O jerusalem, Math. 23.37. jerusalem, which killest the Prophets, and stonest them that are sent unto thee; how often would I have gathered thee together as a Hen doth her Chickens, and thou wouldst not. Behold here the love of our Lord jesus to an unfaithful and a rebellious people. This example of Christ doth teach all his Ministers, yea, and all Christians, to open their bowels of mercy, even towards the obstinate, not rashly to forsake them, and departed from them, and to give them over; but rather to labour to win them unto Christ, and to omit no time, to spare no labour to effect it, and to bring it to pass. So did Noah labour with the old world, Lot with the Sodomites, Moses with Pharaoh and the Egyptians, Samuel with Saul, the Prophets with the Israelites, Paul with the jews. But it may be objected that it is in vain and but labour lost, to cast pearls before Swine, Math. 6. and to give that which is holy unto Dogs. I answer, we ought not so to think by and by of such as are obstinate and ingrateful, of such as are froward and stubborn, for God can suddenly change them; Paul was a Persecutor, a Blasphemer, 1 Tim. 1.13. and an oppressor, but God took mercy upon him; Matthew and Zacheus were Publicans and Sinners when our Lord jesus called them; Therefore let us do our diligence, and commit the success unto God: If they continue in their disobedience, they are without excuse, and their condemnation is the more just: He that refuseth light, is worthy to continue in darkness; he that rejecteth grace, deserveth to abide the censure of justice. If we with our admonitions and exhortations reclaim and win them, we save so many souls from death, james 5.19.20. and cover a multitude of sins, and we ourselves shall in the day of the resurrection shine as the Stars in the firmament. Dan. 12.3. He beheld the City. AS our Saviour Christ approached near unto jerusalem, so he beheld it, he looked upon it, and revolving in his mind her blockishness and ingratitude, neither seeing, nor acknowledging Gods mercies, nor yet fearing his judgements, he burst forth into weeping. Now we may consider his kindness and love towards jerusalem, that he looketh on her, that he beheld her, from whom he had just cause to turn away his eyes; yet he beholdeth her, he doth not avert his face from her, as men turn their eyes from their enemies: Luk. 10.33. But he is that good Samaritan, who seeing the wounded man, is moved with great commiseration and compassion towards him, pitying his distressed case, and endeavouring to relieve it. The use. This example is our instruction, teaching us to behold obstinate sinners, to look upon them, pitying their miserable estate, which they themselves see not. When therefore we behold the common Swearer, breaking forth into outrageous oaths: When we see some profane the holy Sabaoth of the Lord: When we look upon the common Drunkard, or upon any other notorious sinner, committing sin with a high hand, and acting it with greediness, making no conscience of sinning: let us be moved with compassion towards them that know not what they do; they little think of the judgements that hang over their heads, if they repent not. Now as the beholding of a man in some sharp fit of sickness, or the looking upon some grievous sore or festered wound, extremely paining the patiented, doth draw compassion from us; even so should we be moved to pity the miserable estate of grievous sinners, who are sick and wounded with sin, and yet do not feel it: And if we should and ought to be moved with compassion towards the obstinate, for their great miseries that shall befall them; how much more ought we to pity the godly in their distresses, crosses, and afflictions, Dilige iure bonos & miseresce malis Boetius. whereof we are many times eye-witnesses. Here then the stoics, and all that are without natural affection, are to be reproved: Colos. 3.12. Rom. 12.15: They that are Gods elect have put upon them the bowels of mercy; they weep with them that weep, 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 have cruel hearts, they give themselves to case and pleasure, as Amos teacheth, Amos 6.6. and remember not the affliction of joseph. And wept. AS our Lord jesus approached unto jerusalem, so he beheld the City, and beholding it he wept for it. We read that Christ wept thrice: First when he raised up Lazarus; for when he came to the place where they had laid him, Saint john saith, And he wept, joh. 11.35. Secondly, he wept over jerusalem, as here we read. Thirdly, in his Passion, as the Apostle saith; which in the days of his flesh, did offer up Prayers and Supplications, with strong cry, and tears, unto him that was able to save him from death, Christ's love. and was also heard in that which he feared. Heb. 5.7. The tears of Christ express the affection of his love, as doth a Father weeping over his disobedient and dissolute son, for the misery that he foreseeth will come upon him for his inordinate life. He delighteth in mercy, rather than in judgement. He delighteth not simply, no not in the destruction of the wicked; he would have all men to be saved, and to come to the knowledge of his truth: 1 Tim. 2.4. Ezek. 18.32. The use. He desireth not the death of a sinner. If then Christ weep for the misery and destruction of the wicked, much more will his ears be open unto the sighs and groans, to the Prayers and Supplications of his poor members, who turn unto him with true contrition and sorrow of heart, and call upon him with a lively faith. This should be remembered of us, that it may comfort and encourage us to approach unto the throne of his grace in time of necessity, that we may receive mercy, and find grace. Again, if the tears of Christ do not moisten and mollify our dry and hard hearts; if they do not move us, and draw us unto Repentance, he in the end will punish our obstinacy and hardness of heart, and though we cry then, he will not regard our weeping, because we despised his tears. Let us in the fear of God meditate on this godly motion, that it may lead us unto true and speedy Repentance. Dost thou not know that this love of Christ should lead thee to repentance? The tears of Christ also express unto us the dolour and grief of Christ. Christ's dolour. For being sent of his Father to gather the lost sheep of the house of Israel, and seeing their obstinacy and stubbornness, despising his word, reproaching his miracles, and rejecting his grace, he could not refrain from weeping; he burst forth into tears. This was the cause why he being touched with compassion, showed his love and his grief, weeping for the imminent destruction of jerusalem. For when he considered that jerusalem was ordained of God, to be the holy seat, in the which the covenant of everlasting salvation should abide, the sanctuary, from whence salvation should come to the whole world, it could not be but that he must needs greatly lament the destruction thereof: when also he saw the people to perish miserably, by their own ingratitude and malice, which was adopted to the hope of eternal life, it is no marvel if he could not refrain from tears. Now this affection in Christ was not counterfeit, it was not feigned, far be it from us to admit any such thought; but it was true, Heb. 4.15. for we have 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 sin: wherefore in all things it became him to be made like unto his brethren (for he took the seed of Abraham) that he might be merciful, and a faithful high Priest in things concerning God, that he might make reconciliation for the sins of the people, for in that he suffered, and was tempted, Heb. 2.17.18. he is able to secure them that are tempted. This affection then of true sorrow in Christ for jerusalem, is a notable testimony and a sure proof of his humanity and manhood, and is sufficient to convince and confute Martion and other Heretics, denying that he was a true and natural man. And in this sorrow of our Lord jesus Christ, expressed by his weeping for jerusalem, we have a true pattern of natural affections: weeping for jerusalem, a stubborn City, a disobedient City, an unfaithful City. O should not this move us? O should not this draw us to compunction? O should not this pull up the sluices and floodgates of our eyes, & give them free passage to gush out with tears? Our Lord jesus wept, and can our eyes be dry to hear it? Quis talia fandoi temperet à lacrimis? Virgil the Heathen Poet, describing the lamentable destruction of Troy, that was sacked by the Grecians after ten years Siege, saith, who speaking of these things, can refrain from tears? So say I, who is it that readeth or heareth how our Lord jesus wept, and can pass away with dry eyes? Now these tears of Christ did intimate that the sins of jerusalem were greater; and the calamities and punishments imminent, and hanging over her head, were more grievous than jerusalem did think or understand: for it is a great matter that good men speak with tears. The sequel did verify this in the destruction of jerusalem: Our Lord jesus weary for the sins of jerusalem, and for the punishments and calamities that should come upon her. The use. 2 Pet. 2.7.8. This example teacheth us to weep for the sins of others: Righteous Lot had his soul vexed with the unclean conversation of the wicked Sodomites. Isa. 24.16. Isaiah crieth out, My leanness, my leanness, woe is me: the transgressors have offended; yea, the transgressors have grievously offended: He did so grieve at the transgressions of the people, that he became exceeding lean withal, as the doubling of the word importeth. The Prophet jeremy likewise is full of passion in this behalf, jer. 4.19. sometimes he crieth out, as if he were in great perplexity. My belly, my belly, I am pained even 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 fountain of tears, that he might weep day and night for the sins of the people: and he told them that his soul should weep in secret for their Pride, jer. 9.1. and his eyes should weep and drop down tears. How did Samuel weep for the sins of Saul? jer. 13.17. 1 Sam. 16.2. Psal. 119.139. And David saith, that his eyes did gush out with rivers of water, because men kept not the Law of God. How did Saint Paul weep for them that did walk inordinately among the Philippians? Phil. 3.18. Ezra. 10.1. How did Ezra and other good men weep for the sins of the people in his time? If then these good men beholding the sins of the people of their times, and considering the calamities and punishments that would fall upon them, did weep abundantly: How can we pass by our brethren, sinning with an high hand, and committing sin with greediness, and not weep for their sins? Before I begin to relate unto you the sins of this age, and of our Land, I cannot but tremble. How do men and women, young and old, rich and poor, generally take the holy name of God in vain? how commonly is God's holy Sabaoth profaned? how many murders in this land have been committed, and the murderers have escaped? how is adultery and fornication committed, and is not punished? how is theft boulstered? how doth drunkenness reign in this land, and is made but a sport and pastime? Are not these sins like the sins of the first age? Have not the sins of our Land, exceeded the sins of the Sodomites? and shall we not now weep for the sins of the people of this land? yes, let us not only weep, but let us howl and cry for them, joel. 2.17. as joel exhorted the people of his time. Now if this be required of us for other men's sins, much more should we sorrow and weep for our own sins; our sins should be our greatest sorrow; nothing in the world should come so near our hearts as they: and therefore the Lord saith, that when men are once brought to a true sight of their sins, they shall mourn for them, Zacha. 12.10. even as one that mourneth for his only son; and be sorry, as one is sorry for his first borne. As nothing more woundeth the heart of a tender Father, then to lose his only Son, the image of his name, and the hope of his house: so nothing should pierce the heart of a man so deeply, as the consideration of his sins. Many weep in the world, but not for their sins, but for worldly respects; such abuse their tears, as chrysostom upon the Colossians doth at large declare. Many weep because they cannot have that which they unjustly desire. 1 King. 21.4. So mourned Achab for Naboths Vineyard. Some weep because they cannot be revenged on their enemies; so did Esau weep because he could not hurt his brother jacob. Many weep, because their Parents die not, that they might be their heirs, and enjoy their goods. Many weep because they cannot be rich, nor have the world at will, as some have: But how few among us do weep for our sins? Psal. 6.6. Psal. 102.10. Math. 26. David every night washed his bed, and watered his couch with his tears: Peter when he had denied his Master, went out and wept bitterly: Marry shed such plenty of tears, Luk. 7.38. as she washed our Saviour Christ's feet with them: And have not we think you as great cause to weep for our own sins? yes verily, and if we would but enter into our own consciences, and call our sins to remembrance, and judge ourselves, every one of us humbly bowing the knees of our heart, should thus say unto the Lord; O my God, how have I bestowed all those Talents of gold which thou hast given me? how have I requited thee for all thy kindness towards me? what hath my whole life been else but a continual warring against thee? O Lord jesus, what hath my life been else but a daily renewing of all thy bloody torments, and of all thy passions! Ah vile wretch that I am, how often have I betrayed thee, and sold thee for a little worldly pleasure, or for a little lucre and gain? How often have I bound thine hands, and even most despitefully spitefully spit in thy face, by refusing those gifts which thou wouldst have given thee? how often have I quenched the good motions of thy spirit put into me? For this should I weep day and night. In fontem frontem, atque in flumina ●umina vertam. Lachrimae nobis deerunt, ante quam causae dolendi. Senec. de brevi. vitae. It is no small measure of sorrow that is sufficient, in respect of the greatness of our sins: For if we had an hundredth eyes, and should weep them all out; and if we had a thousand hearts, and they should all break asunder, with remorse and sorrow for our sins, it were too little, and we should sooner want tears, than matter of mourning. If we think that we should be such vile wretches, as by our sins to crucify Christ so often, and to put him to so many deaths, who hath been to us so kind a Lord, and so loving a Saviour: For we must not think that a little sorrow, or a few tears will serve the turn, but we must have great measure of grief; look how grievously we have sinned, so grievously should we bewail our sins. A deep wound must have a large plaster; and our repentance must not be less than our fault. It is true, it is no matter of merit for a man to weep more or less: we may say in this case, 1 Cor. 8.8. as the Apostle saith of meats; it is not our tears that makes us 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 Master, went out and wept bitterly. The people of Israel, 1 Sam. 7.27. that lamented after the Lord for their sin, are said to have poured out buckets of tears, as it were unto the Lord: and David saith that he wept in such abundance, as he caused his bed to swim, Psal. 6.6. and watered his couch with his tears. In both which places, though there be an Hyperbolical excess of speech (for it is not possible for men to fill buckets with tears, Cura dolorque animi, lacrymaeque alimenta fuere. Ovid meta. li. 10. nor to cause themselves to swim in their beds) yet it signifieth that there was an exceeding great measure of grief. Again, he saith, that his tears were his meat, Psal. 42.3. Luk. 7.38. joel. 2.12. day and night: And Marry, as before was noted, shed such plenty of tears, as she washed our saviours feet with them. Let us than I beseech you, Weep for yourselves, and for your children. Luk. 23.28. A good saying of a profane mouth. Ille dolet verè qui sine teste dolet. Martialis. lib 1. Epigra. 34. turn unto the Lord with fasting, and with weeping, and with mourning; both for the sins of others, and for our own sins. O that I could obtain thus much of you, or rather of God for you, that you would weep for your sins, though not at this time, and in this place, yet when you are at home, and by yourselves, when ye consider of this ye have heard this day, that so God may regard your tears, put them into his bottle, and avert the judgements which our sins have justly deserved. We have heard how our Lord jesus wept over jerusalem: now let us consider what jerusalem did. jerusalem: was secure, she rejoiced, she was merry, she feared no danger, therefore her destruction came suddenly upon her, and she could not avoid it. This was the state of the first age, they ate, they drank, they bought, they sold, they married, and were given in marriage, and suddenly the flood came, and swept them all away. This was the state of Pharaoh and his Host. This was the state of the Sodomites, they feared no danger, and suddenly were consumed with fire and brimstone from heaven. This was the state of Babylon, Isa. 47.7. who said, I shall be a Lady for ever: therefore she gave herself to pleasure, and dwelled careless: she said, I am, and none else, I shall not sit as a widow, neither shall know the loss of children. 8. But what said the Lord? now hear, 9 these two things shall come to thee suddenly in one day, the loss of children and widowhood, they shall come upon thee in their perfection, for the multitude of thy divinations, and for the great abundance of thy Enchanters. Saint john likewise, Revel. 18.7.8. Luk. 12.19.20. in the Revelation, prophesied in like manner of her. This was the state of the rich man in the Gospel, who promised to himself many days, Of the rich Glutton. Luk. 18. and yet the same night his soul was fetched away. This was the error of David, who said in his prosperity, he should never be removed; but he retracted it, finding the contrary. Now here we have a true description of the world, and of the times wherein we live; we have enjoyed such a long peace, as neither our Fathers, nor our forefathers ever knew; we have had so long prosperity, we have had so great plenty of all things; but above all these, we have had the Gospel and word of God so plentifully, and so sincerely preached among us, as scarce hath been seen in any age heretofore. Now these halcyon days, this long peace, this great prosperity, makes men secure, they think this will ever hold, they fear no alteration, they think they stand immovable: this was the state of former times, and they smarted for their security, and vain confidence, let us then take heed and be wise, Omnium rerum est vicissitudo. let us remember the change of all things is sudden, if God enter into judgement with us, if he hide his face from us, we shall be changed, and our prosperity may be turned into adversity, & our joy into mourning. Mat. 24.37.38. Our Lord jesus foretold the security of the world, before his coming, 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 safety, then shall suddow destruction come upon them, as the travail upon a woman, and they shall not escape. Let us not then flatter ourselves with these goodly days, but let us fear an alteration, let us like good Servants be always ready with our account in our hands, and like wise Virgins, with oil in our Lamps, that no sudden change may overtake us, nor any adversity dismay us, but that we may say in any adverse hap that may befall us, as job said, that is come upon me that I was afraid of. Amen. Saying, O if thou hadst known, at the least in this thy day, those things which belong unto thy peace. IN these words our Saviour Christ doth complain, and upbraid the blindness of jerusalem. His words are passionate, therefore abrupt: for we know in whom earnest affections meet, being surprised with grief, they cannot utter their whole mind, but break off abruptly. Christ then doth not only complain, and pity the destruction of jerusalem, but doth also upbraid this ingrateful people, their great wickedness in rejecting salvation offered, and drawing wittingly the heavy judgement of God upon them. For it is very like that this thought did disquiet the mind of our Lord jesus. Behold, O daughter Zion and jerusalem, I come unto thee, thy King, and thy Saviour, as the Prophet promised thee; but poor, and humble, therefore thou despisest me, from whose hand thou mightest receive righteousness, & everlasting life. I would thou hadst known those things which belong unto thy peace, and wert not blind in thine own evil, and in this thy day, wherein so many and such admirable things do call thee to the knowledge of these things. For now thou hast me preaching unto thee the kingdom of heaven, the day of salvation and visitation is risen upon thee, which thou oughtest to know by my doctrine, and miracles wrought before thy eyes, in the midst of thee. But O thrice, and four times unhappy, these things are hid from thee, thou dost maliciously blind thyself, that thou mightest not see them; therefore thou dost rage, and art mad against me, and seekest my blood, whom with an earnest affection, thou shouldest receive and embrace as thy Saviour. By this than it appeareth, that our Lord jesus complaineth against the blindness, stubbornness, and ingratitude of jerusalem, that by no admonitions, no benefits, nay, not with tears, she would not be mollified, nor warned, to avoid her future calamities. Simile. For even as a good Father, labouring to draw a stubborn and disobedient Son to grace and goodness, by all good means, but doth not prevail, hath the greater cause to complain: even so our Lord jesus had great cause to complain against jerusalem, not considering the grace that was offered unto her. And this affection of so great mercy which we see was in Christ the Son of God, the like we read that God the Father doth declare to be in himself, in many places of the Scriptures. As when he complained against the Israelites, for their stubbornness and ingratitude, he saith thus: Psal. 81.13.14. Oh that my people had hearkened unto me, and Israel had walked in my ways. I would soon have humbled their enemies, and turned my hand against their adversaries. 15. The haters of God should have been subject unto him, and their time should have endured for ever. 16. And God would have fed them with the fat of wheat, and with honey out of the rock would I have satisfied thee. Again, Isa. 48.18. Oh that they were wise. than they would understand this, they would consider their latter end. Deu. 32.29. Oh that there were such an heart in them to fear me, and to keep all my commandments always: that it might go well with them, Deut. 5.29. and with their children for ever. By these Scriptures it is evident, that man's perdition is of himself, and in himself, and not of God. Hos. 13 9 Eze. 33.11. Pro. 1.29. Thy perdition, O Israel, is of thyself, but thy help is in me. I live saith the Lord, I would not the death of a sinner. I have called saith wisdom, and ye have refused. Math. 23.37. Oh jerusalem, jerusalem, saith our Lord jesus, how often would I have gathered thee together, as a hen doth her chickens, and thou wouldst not. 1 Tim. 2.4. God would have all men to be saved, 1 Tim. 2.4. and to come to the knowledge of the truth: Here than those wicked and profane men are to be reproved, who ascribe their damnation to God, when it is in themselves. For God calls, and they stop their ears, like the deaf Adder, and will not hear: God offers grace, and they refuse it: God warns them of their miseries to come, if they do not repent; but they will not believe and turn to God, but harden their hearts, as Pharaoh did, till destruction come upon them. Thou. THis word (Thou) is emphatical, for every word in the Scriptures hath his weight, and every syllable his sense. Oh that thou, thou jerusalem, whom God hath chosen to be his sanctuary, to be his dwelling place, to put his name there, with whom he hath made a covenant, upon whom he hath bestowed so many benefits, whom he hath hedged about, and defended against all enemies: Oh that thou, which in privileges and prerogatives excellest all the Cities in the world, hadst known the things that belong unto thy peace. Other Cities have known their peace, and the time of their visitation in mercy; as Niniveh, who repent at the preaching of jonah. Oh that thou wert in the number of them. The use. Here the Ministers and Preachers of God's word, are taught to apply their admonitions to the whole Nation; yea, to particular Cities; yea, to particular Towns; yea, to particular persons: when they wilfully and obstinately reject the grace and mercy of God, than they may justly complain against them, and fitly use this manner of speaking; Oh that thou hadst known the things that concern thy peace. Oh that thou Adulterer, Oh that thou Drunkard, Oh that thou Blasphemer, Oh that thou profaner of God's Sabboath, Oh that thou Usurer, thou Oppressor, wouldst fear the judgements that will light upon thee, if thou knowest not the things that belong unto thy peace, and dost not by true repentance turn unto God whiles he doth speak unto thee, and warn thee. Hadst known. Our Lord jesus wisheth that jerusalem had known the things that belong unto her peace. Whence we learn that knowledge is an excellent thing; we should all labour for to attain unto it. For to know God and jesus Christ, to know the mysteries of salvation, to know the things that belong unto our peace; to know the time of our visitation, in mercy; this is man's Summum bonum; his happiness, joh. 17.3. his glory. This is life eternal, to know thee, and whom thou hast sent, jesus Christ. Let not the wise man glory in his wisdom, nor the strong man in his strength; nor the rich man in his riches; jer. 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 than offerings, saith the lord Oh that thou hadst known, saith our Lord jesus to jerusalem. And may not we say to England; yea, to London; yea, may not every Minister and Preacher of the word, say to his particular place, where he is resiant; Oh that thou hadst known 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 jesus should say, hitherto thou hast been obstinate and stubborn, thou hast killed my Prophets which I sent unto thee; thou hast often hitherto rejected me: Oh that now, in this thy day, which my Father hath appointed to call thee by me, thou wouldst be wise and know thy time. The speech of our Saviour Christ containeth an exclamation proceeding from his heart, and uttered with so great affections of dolour, that he could not perfectly declare it, but breaketh it off, even as when a man is in great heaviness and sorrow, intending to utter his grief, he is enforced to break it off abruptly. In this speech our Lord jesus admonisheth, that the day was come which God in his eternal counsel had appointed for the salvation of jerusalem, and was promised by the Prophets; which opportunity, if she did not lay hold on, the gate of salvation should be shut against her for ever. This kind 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 salvation. Again, Seek the Lord whiles he may be found, call upon him whiles he is near. And that considering the season, Rom. 13.11. that it is now time that we should arise from sleep, for now is our salvation nearer, than when we believed. 12. The night is past, and the day is at hand, let us therefore cast away the works of darkness, and put upon us the armour of light. The use. Here than we learn, that when God giveth men a day wherein God doth call them, it is not to be neglected, not to be let slip. Now God calleth men two ways: First, by his judgements: secondly, by his mercies: And the word (day) is so taken, both for the judgement of God, and also for the mercy of God. In the first kind God doth call by afflictions, by war, by famine, Aut terrendo minis, aut cordeudo flagellis, aut blandiendo beneficijs. Flugo in Cant. 1. by pestilence and sickness, by captivity, for when God doth chastise and punish us, he calleth us to repentance: In the second kind, God doth call us by mercy, and clemency; and he calleth us more openly at one time, than he doth at another. Sometimes he seemeth to forsake his Church, as if the truth were altogether extinguished; as he did when the Pope reigned in all places, almost through Christendom: But now he hath given unto us his Gospel, he doth reach his hand of mercy unto us. This then is a merciful calling, unto the which, except we obey, there remaineth no excuse for us hereafter. God doth now then call us by his Gospel, and he hath called us many years: Now is our time, now is the day of Salvation; 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 again; when the day of mercy is past, then cometh the day of judgement, which cannot be avoided. I beseech ye therefore brethren, by the mercies of God, in the bowels of jesus Christ, that ye would diligently consider these things, that ye would know this acceptable time, this day of Salvation, that it be not justly said unto you, Oh that ye had known, at the least in this your day, the things that belong unto your peace. Our Fathers and Forefathers never had so great mercy showed unto them, as we have; they had not the Gospel so plentifully and sincerely preached unto them, as we have; therefore except we repent, and be converted, we shall be the more severely punished. The fault is increased by circumstance of the time, and the punishment of the fault, is greater, or less by degrees: Therefore the nearer God cometh unto us, and doth offer unto us the light of his Gospel, if we neglect it, or despise it, there remaineth no excuse; for God will say, I have called, and ye refused, Pro. 1. jere. 22.21. Zacha. 7.13. I offered grace unto you, and you would not embrace it: therefore ye shall cry, and I will not hear you. To day therefore, whiles it is to day, hear his voice, and harden not your hearts, lest ye provoke God's wrath, and draw great punishments upon you. Moreover, we hear learn the great mercy of God receiving men even at the last unto repentance: For God is long suffering, Psal. 103. patiented, and slow unto wrath, he waiteth for us long, and expecteth our conversion every day, and receiveth us to mercy, though it be late or we repent. Oh the great mercy and unspeakable clemency of God toward sinners! He received the thief on the cross to mercy at the last hour; he received the Prodigal child 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 conversion, they think God to be like unto themselves, and encourage themselves to mischief, and take liberty to sin; Rom. 2.4. Knowest thou not, saith Saint Paul, that the patience and long suffering of God, doth lead thee unto repentance? 5. but thou after the hardness of thy heart, that cannot repent, heapest unto thyself wrath, against the day of wrath, and of the declaration of the just judgement of God, who will reward every man according to his works. Let us not then abuse the patience of God, neither let us presume of his mercy, for as he is merciful, so he is just. This point is to be pressed against those that cry God is merciful, God is merciful, and say that it sufficeth if in the last hour they can say, Lord have mercy upon me: But this is an ungodly presumption; for hath God promised to any that time to presume of it? nay, many times such presumption doth provoke God's wrath against such sinners, that he taketh them suddenly away, that they cannot utter one word: Therefore that good father said well of the two thieves which were hanged with Christ, one was saved, that no man should despair, and the other condemned, that no man should presume. This example is but one, therefore let us not presume; and it is generally held, that Qualis vita, finis ita; as men live, so commonly they die. And it is said, Paenitentia sera, raro est vera: Late repentance, is seldom true repentance. But another Father saith thus, Hoc prorsus affirmo, hoc audio dicere, nunquam malo mori potest, qui bene vixit: This I altogether affirm, this I dare boldly say, he never can die ill, that hath lived well. Let the mercy of God than this day lead us to repentance, that we may serve him from henceforth in holiness and righteousness all the days of our life, Amen. Those things which belong unto thy peace. Our Lord jesus wished that jerusalem knew those things that did concern her peace. The word Peace, among the Hebrews, doth design all the parts of felicity. Neither doth he say simply that jerusalem knew not her peace, but the things that did belong unto her peace. Because many times men know their happiness, but being blinded with malice, they knew not the way, nor the means unto it. As for example: All men confess that it is man's happiness to be joined with God, and yet reject and contemn the Gospel, which is the means to obtain it. Our Lord jesus and his Apostles preached the Gospel unto jerusalem, but she despised it, therefore she did not know the things which concerned her peace. Here than we learn, that the word of God, and the Gospel of Christ where it is preached, doth bring with it true peace, true happiness, and doth offer it unto men. It procureth outward peace, and inward peace. In a word, the Gospel of Christ doth make a City, a Policy, a Kingdom, and Region to flourish, and maketh a People happy: Therefore happy are they which believe that the word of God doth contain in it those things which belong unto their peace; that is, unto perfect and eternal felicity. And that this doctrine may appear to be most true, if we a little examine the writings of the Prophets and the Apostles, we shall see plainly, that no kingdom nor policy can flourish, that no King, no Potentate, nor People can be wise; nor blessed in their government, which have not the word of God to direct and guide them. It hath been the judgement and opinion almost of all wise men in the world, that Kings and Kingdoms of the world were most happy, if the King of the Country were wise; if he had many aged, grave, wise, and faithful counsellors; if his Captains were valorous, courageous, expert, and fortunate in war: If he abounded in wealth; if his kingdom were everywhere well fortified. Lastly, if his People and Subjects were peaceable, and agreed together: I confess that all these things are rightly, truly, and wisely spoken; yet the chief and most excellent of all, is not mentioned, without the which no true felicity is obtained, and being gotten, cannot be safely preserved and kept: on the otherside, where this alone is present, all other thing necessary for man, do accompany it and follow. Our Lord and God therefore, who is the only giver of wise and perfect counsel, doth briefly and shortly knit all these things together in the Gospel, and his holy word: First, Seek the kingdom of God, and the righteousness thereof, and all other things shall be administered unto you. Mat. 6. Therefore our Lord jesus said thus to his Disciples, Luk. 10. Blessed are your eyes which see the things that you see; for I say unto you that many Kings and Prophets, have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them. Again, Luk. 11. Blessed are they that hear the word of God, and keep it. And this one thing above all other things, is most necessary; Mary hath chosen the better part, which shall not be taken from her. I dare therefore confidently affirm out of the word of God, that those Kings shall flourish, and enjoy a happy estate, which do wholly give and submit themselves, and their kingdoms unto jesus Christ, the only begotten Son 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 themselves to be his servants and subjects, in all their affairs and businesses, not following their own mind and judgements, nor the traditions and laws of men contrary to the statutes of God, nor good intentions, having no good warrant out of the word of God, but in all things submitting themselves unto Christ, the king of the Church, and endeavouring to subdue all their people to the laws of this king, and so doing, they, their people, and their kingdoms shall flourish. For so the Lord himself hath spoken, Deut. 17.18. When the King shall sit in the throne of his kingdom, and shall set before him the example of this Law, in this book, let it be with him, and let him read in it all the days of his life. Verse. 20. And let him not departed from this commandment, either to the right hand, or to the left, that he may prolong his days in his kingdom, he and his sons in the midst of Israel. So likewise, Deut. 28. from vers. 1. unto the sixth. Again, Let not this book of the Law depart out of thy mouth, but meditate in it day and night, that thou mayst carefully do as it is written therein, then shalt thou prosper in thy ways, and all shall go well with thee. josu. 1.8. Whereby it appeareth that the felicity and prosperity of Kings, Princes, People, and kingdoms, do depend upon the word of God, and have promises of blessings, both in this life, and in the life to come. And now we will prove it by examples. Saul the first King of Israel, was so long happy and a conqueror of his enemies, as he obeyed the word of God, but when he yielded to his good intentions, contrary to God's word and commandment; Samuel said unto him, Thou hast played the fool, 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 story doth evidently declare. David succeeded him next in the Kingdom, who was most happy in his kingdom. But how greatly he esteemed the word of God, it may appear in the book of the Psalms, especially in the 119. Psalm; for from his private evils, from his evil actions committed against the word of God, and from the unnatural insurrection of his Son Absalon against him, he had learned how great a sin, and how pernicious an evil it was to decline from the word of God. Solomon the Son of David the most wise, and most excellent King of all the world, did so long enjoy prosperity, and was commended of the Lord, as he did reverently obey the word of God: but when he once began to reject the word of God, the Lord by and by said unto him, Because this was in thy heart, that thou hast not kept my covenant, and my statutes, which I have commanded thee, I will rend thy Kingdom from thee, and give it to thy Servant. 1 King. 11.11. And this presently came to pass after the death of Solomon. The kingdom was rend into two parts, ten Tribes followed jeroboam, the Servant of Solomon; and two Tribes only cleaved to Roboam the Son of Solomon, who for the contempt of God's word and following strangers, was overwhelmed with many evils. 2 Chron. 12.5. Therefore Shemaiaeh the Prophet said unto Roboam, and to the Princes of judah; Thus saith the Lord, You have forsaken me, therefore I do also forsake you, leaving you to the hands of Shishacke. Likewise Abia the Son of Roboam overcame the army 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 tranquillity forty years, because he suppressed Idolatry, and superstition, and restored the sincere religion of God. 2 Chro. 14. So jehosaphat, 2 Chron. 17. This is also diligently noted in the lives of the rest of the Kings, as in joram, in Ochosia, 4 King. 9 In joas, 2 Chro. 23.24. In Amasia, 2 Chro. 25. In Osia, 2 Chro. 26. In jothan, 2 Chro. 27. In Achaz, ibidem. In Ezechiah. In Manasses, and the rest, until the carrying away into captivity, both of the house of Israel, and of juda; for so long did they flourish, and prosper, as they did cleave to the word of the Lord; but when they contemned and forsook the word of the Lord, they fell into great misery and ruin. Therefore hence we may collect that the ground, foundation, and continuance of all happiness, peace and prosperity of Kings and Kingdoms, doth consist in the word of God, and the obedience thereunto: and on the other side, the ruin and confusion of Kings and Kingdoms, 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 leaving these examples, which do abundantly confirm this truth; Let us consider of some modern and late examples, whereof we have been eye-witnesses: How did God bless our late noble Queen Elizabeth, that again he might seal the truth of this doctrine to all the world: Blessed is that Prince whose God is the Lord. Psal. 144.15. How plentifully did God bless her, and her people, above all Kings and Nations, with peace and plenty? according to the Prayer in the Psalm, for jerusalem. Psal. 122. For she, and we her people did enjoy such peace and such plenty, as our forefathers never knew, nor Chronicles do record to have been in the time of our ancestors, in times past. Our Land did yield abundance of all things which grew at home; and foreign Nations did minister plenty of other commodities growing abroad: So that whatsoever from the East, to the West, whatsoever was under heaven, was brought home unto us; whereby our Land hath been greatly enriched: The peace of our Country is marvelous in so long and continual troubles of our neighbour Countries round about us, and in so many consultations and devices of the Church of Rome, for the disturbance of our peace, and the ruin of our Country. Moreover God did give unto her Majesty, such honour and renown, that she sat as a judge, and an honourable arbitrator in the causes and controversies of the mightiest monarchs 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 highness received, embraced, and promoted to the uttermost of her power. Now after all these, though the Papists devised and plotted her death, and many were suborned and hired by the Pope, a man of sin, a maintainer of rebellion and murder (wherein he showeth of what spirit he is) yet God brought her to the grave in peace, by natural death, full of days: And after her, God hath given unto us a wise, gracious, and Religious King, our King james, whom God brought into the Land so peaceably, to the astonishment of foreign Nations, and to the great admiration of us all: and he, to the great comfort of all Christians, loveth the Gospel and word of GOD, maintaineth it to his uttermost 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 bloody and murdering hearts, devised such a devilish and inhuman stratagem, to overthrow him and his issue, and to destroy the flourishing state of England: so that if God had not been on our side, both his Majesty, his royal and hopeful progeny; and all we that love the Gospel had been swallowed up, and made a prey to their teeth. Happy therefore we, if we know our happiness, blessed are we, if we know the things that concern our peace. But now they are hid from thy eyes. Our Lord jesus first sent his Prophets to jerusalem, at length he came in his own person (for jerusalem killed and stoned his Prophets) therefore he cometh, and in the midst of jerusalem, Math. 23. among all the people he doth many miracles, which the Prophets foretold should be wrought by the Messiah when he came, he preacheth the Gospel to them, wherewith he laboured to gather them together as a Hen doth her Chickens, and wherein her happiness consisted, Math. 23. as we have heard; yet all these things were hidden from the eyes of jerusalem, as our Saviour jesus Christ here saith. This is not spoken to extenuate, or lessen the fault of jerusalem, but rather in reproach, her wonderful blockishness is noted, that she did not see God present: For how could jerusalem be ignorant of Gods will, which daily had the promises of salvation in her mouth; and to whom the Law was often repeated? Can the jews be ignorant of Christ, who was many years conversant among them, showing forth his saving power, not only in teaching, but in working many wonderful works and miracles among them? Therefore our Lord jesus in these words, doth note their blockishness, and wilful blindness, wherewith being hindered, they could not see God offering himself unto them, nor yet observe his mercy, nor manifest arguments of his wrath. Christ therefore here doth teach, that the Citizens of jerusalem were authors of their own destruction, as also healeth a scandal which rose from their voluntary and wilful ignorance. For without doubt, many were detained and kept back, by the example of jerusalem, from embracing Christ, and receiving his Gospel, which they saw were rejected of them, who bore the chief estimation of doctrine and wisdom: He therefore doth admonish that their incredulity and contumacy should not offend any, who being wilfully blinded with their own pride and blockishness, did draw upon themselves God's wrath, and their own destruction. Let us now apply this unto ourselves, and diligently consider, whether it be not our case. Our Lord jesus by the preaching of his Gospel, hath manifested unto us his love, hath revealed unto us his kindness, hath with his Gospel given unto us 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 wink with their eyes, that they cannot see, and stop their ears, like the deaf Adder, that they cannot hear the sweet voice of Christ calling and alluring them: For it cannot be but men maliciously blind themselves, seeing the grace of God that bringeth salvation to all men hath appeared, teaching men to deny ungodliness, and worldy lusts, 〈◊〉 to live soberly, justly, and godly in this present world. Tit. 2.11. Tit. 2.11. Therefore if men now are blind, Deu. 30.11. Rom. 10.6.7.8. if they be ignorant of so great favours of God, whereof we have been eye-witnesses, and have 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 〈◊〉 Gospel be hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds: that is, of Infidels, that the light of the glorious Gospel of Christ, which is the Image of God should not shine unto them. 2 Cor. 4.3.4. This is a great judgement, wherewith God doth punish the wicked contemners of his word, when the eyes of their mind are blinded, that they see not God present, not taste his mercies, nor fear the punishments that are imminent and near at hand. The Scriptures teacheth us, that no ignorance is excusable: for he that knoweth not his masters will, Luk. 12.48. shall be beaten, though with few stripes, because ignorance is not of creation, but of depravation and corruption of nature: But he that knoweth his masters will, and doth it not, shall be beaten with many stripes, because he cannot excuse himself; therefore wilful ignorance, voluntary blindness is inexcusable, and shall be the more severely punished. Here then that gross error of the Papists is convinced, who affirm without wit or blushing, that ignorance is the mother of devotion; Math. 22.29. but it may better be called the mother of error, and destruction, because it leadeth men to perdition and eternal punishments: for if eternal life consist in the knowledge of God, and of jesus Christ. joh. 17.3. then eternal death abideth them which know not God, nor his son jesus Christ. If the wise man ought not to glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches; but should glory that he knoweth and understandeth the Lord, to exercise mercy, righteousness and judgement. jer. 9.23.24. Then whosoever is ignorant of God and his will, and knows not Christ the Son of God, should lament and be sorry that these things are hid from his eyes,