TEARS FOR JERUSALEM; OR The compassionate Lamentation of a tender hearted Saviour over a rebellious and obdurate people.  
A subject entered upon on the late day of solemn Humiliation, December 6. 1655. afterwards prosecuted, and now published, as useful at all times, but very seasonable for the present.  
By John Brinsley, Minister of the Gospel at Great Yarmouth.  Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children, Luke 23.28. 
LONDON, Printed by J. L. for Tho. Newberry, 1656.   

To the Mourners in Zion, Such as being truly sensible of, are cordially affected with the present sad and calamitous condition of the Church of God in the Island of Great Britain.  
(Much esteeemed in the lord)  
THe last year, I sent forth a Groan, a Groan for Israel; I now here second it with Tears, Tears for Jerusalem. And whether there be cause for both these, I appeal to you, whom God hath in any measure made sensible of the present state of the land of your Nativity, and specially of the Church therein. When Nehemiah heard that sad report concerning Jerusalem, that the remnant which were left therein were in great affliction and reproach, and that the Wall thereof was broken down, etc. It came to pass (saith he) when I heard these words, that I sat down and wept, and mourned, Neh. 1.4. And is not this the Condition of the poor Church of God among us in this Nation at this day? Is not the Wall thereof broken down? All Church-Government leveled? By reason whereof all kind of dangerous and damnable Errors and Heresies, and enormous practices, with unbrotherly and unchristian divisions, have broke in upon us, to the rendering of us a scorn and derision to the Nations round about. Thus doth England's sore run in this night of her Affliction, and ceaseth not, her calamity every day increasing. And yet (which is no small addition to her misery,) how few are there who so lay it to heart, as to seek out for cure and remedy? Nay, how many who refuse it being offered? not enduring to hear of any such thing as Church-Government. Insomuch as the servants of God, some and many of them, may take up the like complaint concerning this Nation, that Babylon's friends once did concerning her (Jer. 51.9.) We would have healed her, but she is not healed. Nay, that which is far worse, she refuseth so to be. So deplorable, and almost desperate, is her condition now become. Now in this case what shall Zions friends, do? What? desert and forsake her? This indeed is the resolve of Babylon's friends there. Let us forsake her (say they,) and let us go every man into his own Country, for her judgement reacheth unto heaven, and is lifted up unto the skies; They will give her over, and every one shifteth for himself. But far be such thoughts from all the servants of God in this Nation. How ever (it must be acknowledged) they have cause enough to fear the event, having so many sad symptoms before their eyes, yet (not knowing but that there may be hope in Israel concerning this thing) let them not in the day of her adversity forsake their Mother, in whose womb they were conceived, and whose breasts have given them suck; But let them with faith and patience, yet look out, look up (for from thence must come England's cure,) being importunate with the God of Israel, that he who hath in his just judgement for our unfruitfulness, broken down the hedge of his Church amongst us, so as the Boar out of the wood doth waste it, and the wild beast of the field doth devour it, would in his free grace and mercy, return and look down from heaven, and visit this vine, and the vineyard which his own right hand hath planted. Which that all may be excited to do, is the design of this small Treatise. To which end if it may be in any degree serviceable to any. I have that I aimed at. In the hopes whereof I rest,  
Your Brother and Companion in the Kingdom and Patience of Jesus Christ, John Brinsley. Great Yarmouth, Feb. 2. 1655.   

TEARS FOR JERUSALEM; OR The compassionate Lamentation of a tender hearted Saviour over a rebellious and obdurate people.  
Luk. 19.41, 42. And when he was come near, he beheld the City and wept over it.  
42. Saying, If thou hadst known; even thou, at the least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes.  
THis portion of Scripture I now take up, 
The text upon what occasion taken up.  not that I look upon it as Prophetical to England. So indeed it was to Jerusalem, to which it is, was spoken. I wish it may not be so to this Nation. But as concerning it both useful and seasonable for the present times, and as proper to the present occasion as any I can meet with, finding it put into my hands by that Declaration, which hath upon this day called us together, where we are directed to make this one chief part of our errand at the throne of grace, to beg it of God that he would give his people in this nation to know the things which belong unto their peace, 
Declaration Novem. 21. 1655.  which is the very thing which our blessed Saviour here wisheth to Jerusalem, and that with tears in his eyes. And when he was come near, he beheld the City, etc.  
In the words we have a short History, reported only by this one Evangelist, 
Division.  setting forth unto us the Passionate lamentation of our blessed Saviour over Jerusalem; wherein the occasion of it, 
Parts three.  the expression of it, the ground or cause of it. We may take notice of three things.  
First, The occasion of that lamentation; his approaching and beholding of the City [And when he was come near, and beheld the City.]  
Secondly, The expression of it, by tears [He wept over it.]  
Thirdly, The ground or cause of it; the sad state of the City in regard of a twofold evil, the one of sin, the other of punishment: of sin, the stupidity and blindness of the inhabitants of that City in not laying hold upon the offers and tenders of grace and mercy held forth to them. [If thou hadst known, etc.] The punishment first generally declared [But now they are hid from thine eyes] Then more particularly explained in the verses following. These are the severals, some of which I have now to deal with. Begin with the first. The occasion of this lamentation.  
And when he was come near, 
Part 1. The occasion of this lamentation.  he beheld the City] So he did, and that Oculis tam animi quam corporis, with the eye both of his body and mind. With the eye of his body he beheld the place. And beholding it wept over it. Thus is the eye of the body oftimes as a window to let in affection 
The eye lets in affection to the heart.  and passion into the soul. Love and hatred, joy and grief, they often enter at this door. Among other; in this way is pity and compassion often let into the heart. The good Samaritane, he saw the man that was fallen among thiefs; And when he saw him (saith the text) he had compassion on him, Luk. 10.33. And thus our Saviour here saw the City of Jerusalem, and when he saw it, he was thus affected with it. Seeing it, as with his bodily eye, so with the eye of his mind, considering the state and condition of it.  
Q. But what was it that he there saw, 
What Christ looked upon in Jerusalem, that so affected him.  or looked upon that did so affect, and move him.  
A. Why, 
1. The City it se●f, magnificent for structure.  first with his bodily eye he took notice of the place, the City itself; where he beheld as goodly a prospect as the earth could afford. A magnificent City, beautiful for situation. Beautiful for situation, the joy of the whole earth, is mount Zion, Psal. 48.2. Beautiful for edifices and structures, which were rich and stately. Among which the Temple rebuilt by King Herod was the most sumptuous and magnificent pile; that then the world was owner of. So as had there been nothing else, this alone had been enough to move compassion; to think that so goodly a City as that, should within a short time be ruined: such stately edifices laid level with the ground. This is conceived to have affected the Disciples of Christ, as the story sets it forth, Matth. 24.1. His Disciples came (saith the text) to show him the buildings of the Temple. This they did, as by way of admiration, being much taken with the rich magnificence of the structure, so also out of pity and commiseration, in as much as their master had but a little before given them a hint of the destruction thereof; cap. 23.38. [Behold, your house is left unto you desolate] intimating that both the City and Temple should be destroyed. Hereupon they now shown him the buildings thereof, as pitying that sad fate, that so stately a fabric should be ruined. This moved them; And I will not say but it might also at the present affect their master, when he had this goodly prospect in his eye: to think what afterwards he speaks verse 44. that the enemy should lay that City and Temple even with the ground, not leaving one stone upon another. This possibly might move some compassion in him.  
But this was but the least grain in the balance: There were divers other considerations besides this of greater importance, which our Saviour might then have in his thoughts: As viz.  
In the second place, the number of people 
The number of people devoted to destruction. Magis tamen subversionem planxit animarum quam ruinas par●etum: Carthus ●d lot.  in that City, which was great and populous. All these generally he looked upon as destinated to ruin and destruction either by sword or famine or pestilence (Gods three stringed whip,) or by exile, or else miserable slavery. And this questionless, could not but much affect him. So it did in another case, as the Evangelist reports the story once and again, Matth. 9.36. When he saw the multitude he was moved with compassion in them because they fainted, and were scattered abroad as sheep having no shepherd. And again, cap. 15. vers. 32. he tells his Disciples: I have compassion on the multitude, because they continue with me now three days and have nothing to eat. Thus did he pity the condition of the people, having compassion both on their souls and bodies; the one because they wanted instruction, the other because they wanted refreshment. How much more than might this stir the like affection in him, when looking upon this populous City, he considered how many were like to perish in that desolation which hung over the head of it. As it is reported of that great Commander Xerxes, that from a hill beholding his numerous Armies consisting of some hundreds of thousands of able fight men, and considering how that with in a short time, 40. or 50. years, not a man of them should be left alive, he could not refrain from weeping. And even alike consideration might here draw tears from the eyes of our blessed Saviour; Which also himself gives a hint of in that 44. verse after the Text, where speaking how the City should be laid level with the ground, he adds, and thy children within thee.] meaning that they also should perish, the very little ones being (as the Psalmist saith of the Babylonians, Psal. 137.) dashed against the stones.  

The quality of the people: God's people.  Thirdly, To this (in the third place) add the quality of the people, which as they were numerous, so also they were a select, a choice people, God's people. A people whom God had chosen out of all the nations in the world; whom he had adopted, and taken into Covenant with himself. To whom belongeth the adoption and the Covenant (saith that Apostle, reckoning up the privileges of the people,) Rom. 9.4. Now that they through their own ingratitude and obstinacy in refusing the offer and means of grace held forth to them, should perish so miserably. This (as Calvin noteth upon it) could not but exceedingly affect him who came into the world to seek and save them. 
Quum populum qui in spem vita aeternae ad opius erat, suae ingratitudine & malitia misere peri●e videret, nihil mirum si lachrymas non tenuit. Cal. ad. loc.  This thought exceedingly affected the blessed Apostle, as he tells his Romans, Rom. 9.1.2. I say the truth in Christ, I lie not, etc. That I have great heaviness, and continual sorrow in my heart.] viz. for his countrymen the Jews; to think of their obstinacy, and consequently their rejection. So it followeth. For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh.] So was Paul affected with the miscarriage of that people, that he could even have wished the greatest of evils to himself, so as he might have prevented it in them. And the like thought (no question) could not but exceedingly affect our blessed Saviour, to think that such a people, the hope of the world, the only people in Covenant with God at that time, that they should miscarry, they should perish  
Fourthly, 
jerusalem the metropolis, the head city upon which the whole Nation had a dependence.  To this add (in the fourth place) that that City as it was the Metropolis, the head City of the Kingdom of judaea, so the whole Kingdom was concerned in it, and depended upon it. Yea, the whole Nation of the Jews. As it went with that City so it was like to go with the whole body of that nation. If that miscarried, it could not but prove fatal to that whole kingdom, and to all the people of God in it, who had all an adventure in that bottom, nay were themselves embarked in it. And so were like to swim or sink with it. As it was with Babylon, being the head City of the Persian Monarchy, the peace of the whole Kingdom and all the subjects in it depended upon that; And therefore the Prophet adviseth the Jewish captives, to seek the peace of that City, and to pray unto the Lord for it; for in the peace thereof shall ye have peace, Jer. 29.7. Even thus was it with Jerusalem.  
Yet again (in the fifth place;) This City it was the City of the great King, so called by the Psalmist, 48.2. The great King; 
jerusalem the City of the great King, the city of God.  but what king? why not only the City of David (as it is sometimes called, Luk. 2.4.11.) the Imperial City, where David and his successors had sat upon the throne for many Generations, almost five hundred years together before the Captivity of Babylon. There are set thrones of judgement (saith the Psalmist) the throne of the house of David, Psal. 122.5. Not only so, but it was the City of the great King, of the King of heaven, the City of God. So our Saviour meaneth it, Matth. 5.35. where forbidding to swear by Jerusalem, he giveth this reason for it, for it is the City of the great King, i. e. of God. So the Psalmist explains himself in the 8. verse of that psalm, (Psal. 48.) As we have heard so have we seen in the City of the Lord of Hosts, in the City of God. As also in the first verse, God is greatly to be praised in the City of our God. So was Jerusalem, There God dwelled. The Lord hath chosen Zion, he hath desired it for his habitation▪ This is my rest for ever, here will I dwell, Psal. 132.13, 14. This was the place, the only place upon earth, where God manifested his presence in a fixed and constant way. Here formerly was the Ark of the Covenant, the pledge and token of God's presence; The glory of Israel, and of the world, and therefore called, The glory. Rom. 9.4. Here was the Sanctuary, where God dwelled betwixt the Cherubins, and from whence the light of salvation went forth unto all the world. This was urbs sacris dicata (as Grotius saith of it) a place dedicated to the worship and service of God, a place which God had chosen to put his name there; the place whither the tribes came up to worship, Psal. 122.4. where the Ordinances of God were set up in their glory, majesty, and held forth in a public way. So as this place miscarrying, it could not but go ill with the Churches of God, and with the Religion of God.  
And this it was (as Gualther and Calvin note it upon the Text) which above all other things our blessed Saviour took to heart. 
Quum expenderet illam divinitus electam esse sacram sedem, in qua resideret salutis aeternae foedus; Sanctuarium unde prodiret salus salas toti mundo, fieri non potuit quam ejus interitum graviter▪ doleret. Cal. ad loc.  The other considerations might move him, but this above all, to think that that place, which God had made choice of to put his name in, where he had dwelled, where his Temple, 
Part 2.  the place of his public worship was, that that should be brought to such a miserable desolation; 
The expression of Christ's compassion, by weeping. Lachrymae sunt legati doloris. Cyprianus lib. Ep. 7.  as he by the eye of his divinity saw to hang over the head of it; this, this it was that pierced his heart, and stirred up his compassions in him, drawing tears from his eyes. When he beheld the City, he wept over it.  
Wept over it] There is the expression of his compassion. Let me touch upon that also, and I shall put the application of both these together.  
He wept] This Passion 
Weeping a passion not unsuitable to Christ. Mutarunt homines temerarii & delicati, quibus flere Christo indignis videbatur Grotius ad Text.  some look upon as unsuitable to the person of Christ. And thereupon (as both Beza and Grotius take notice of it from Epiphanus) in divers of the ancient Copies this passage was left out. But without any just cause. 
Gorranus ad Text. & alli. Alii septies Christum flevisse asserunt: Gerhard Harm. ad loc.  To hear of Christ's weeping, is not such a rarity, that any should boggle at it. Four several times (saith one Writing upon the Text) we read hereof. The first at his Nativity, his Birth. For this he citeth that Apocryphal Text, Wisd. 7.3. Where wisdom (whereby he understandeth Christ, who is so called, Prov. 8.) saith, that she was Borne crying and weeping, as all other do. Thus Infants are commonly born, crying; whether weeping or no, I will not say. And thus that pretended Solomon is conceived to set forth the birth of Christ, who was therein conformed to the rest of the sons of men. But that (being Apocryphal) I leave it, as I find it, uncertain, so as it may be believed or rejected without any prejudice to the faith. The three other are clear. The first, at the raising up of Lazarus; where we read, Joh. 11.53. And Jesus wept. The second here, in this his Procession to Jerusalem (as he calleth it) He wept over it,] The third and last in his Passion in the Garden, concerning which the Author to the Hebrews tells us, that he offered up prayers and supplications, with strong cry and tears, Heb. 5.7. Thus (saith he) did our blessed Saviour, who was the fountain of life, water the world with his tears, which he compareth to the four Rivers, which went out of Paradise to water the earth. But letting that pass, as more witty than weighty.  
Weeping (we see) was no new or strange thing with our Saviour. That ever he laughed, that we read not; that he wept we meet with it more than once.  
Q. But it may be said; 
Why Christ lamenteth what he could have remedied.  Wherefore should our Saviour here weep over Jerusalem? what ever calamities he saw impending, hanging over the head of it, he could have prevented them, if he had pleased. And why then doth he lament that, which with a word he was able to have remedied?  
A. To this it is answered: First, This he did, to show the truth of his humanity: 
To show the truth of his humanity. Carne humana circundatus, vere humanos induit affectus, Cal. ad loc.  Taking upon him our nature, he took upon him also all Passions and Affections common to that nature. Being made like unto us in all things, sin only excepted, (as the Apostle hath it, Heb. 4.15.) subjected to all our not sinful infirmities. Thus he slept, eat, and drank, which the nature of man requireth. And thus we read that he was weary, hungry, thirsty; and thus he wept. All to show himself truly man; and that, together with our nature, he had also taken our Infirmities (as the Evangelist Saint Matthew hath it, Matth. 8.17.)  
But secondly, Hereby he testified his affection 
To testify his affection to the jews. Hoc fletu testatus est fraterne se diligere eos in quorum gratiam fuerat homo factus, Calvin ad Text. Viscera misericordiae suae per fletum osstendit. Theophil. ad loc.  towards those for whom he was made man, and for whose sake he came into the world. This he did first for the Jew; I am not sent save only to the Lost sheep of the house of Israel (so he tells the woman of Canaan) Matth. 15.24. His errand was first to the jews, to seek and save them. And hereby he expressed his endeared affection unto them. This was the contrition which the Jews made of his weeping over Lazarus his grave. Behold, how he loved him (say they) Joh. 11.36. And the same construction may we make of this his weeping over Jerusalem. Hereby he shown that tender affection which he bore unto them, and the desire which he had of their welfare and happiness.  

Why did he not then help and save them.  Q. But if he loved them so, why did he not help them? Why did he not divert those inpending evils? This had been a greater expression of love to them, to save them, then to weep over them.  
A. True, as God he could have helped them. 
Christ here in acteth as man.  He could have prevented all those evils and miseries. But we must here look upon him as acting the part of a Mediator. In the execution of which office the Divine nature often rested, and hide it, not putting forth that power which otherwise it could. Thus in his Passion the Godhead slept, while the Manhood suffered. And thus here, the Divine nature rested, while the humane acted. And he acting according to that nature, lamenteth the miseries of this people, which in respect of his absolute power, as God, he could have prevented. He could have done it, but he would not. And why? Because he came not to do his own will, but the will of him that sent him. As he came to preach his Word, not his own, My doctrine is not mine own, but his that sent me, Joh. 7.16. So he came to do his work, his will, not his own. I seek not mine own will, but the will of the Father which hath sent me, Joh. 5.30. Now this was the will of the Father, that that ungrateful people refusing and rejecting his Son, and the offer of grace and mercy through him, should smart for that their ingratitude. And this he, as man, here lamenteth and bewaileth, weeping over them. [When he saw the City, he wept over it.]  
And what shall we observe from hence that may be useful to ourselves? Why here see, 
Obs. Christians to be tenderly affected towards the Churches of God.  what affection there ought to be in all those that profess the name of Christ towards the Church and people of God. How they ought to be affected, deeply affected, with their miseries, their calamities. So was our blessed Saviour, as we see, with Hierusalems'. Foreseeing that calamity which hung over the head of it, the thought thereof melts his heart, and wrings tears from his eyes, He wept over it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Original) which word coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Etimologist tells us) which signifieth to break, it imports a breaking of the heart with sorrow, which dissolveth itself into tears. And like affection should there be in all Christians. It is that which Paul presseth upon his Philippians. Let the same mind be in you, which also was in Christ Jesus, Phil. 2.5. Now what mind was in him we see. He was affected not only with his own private condition, but with the condition of others. He not only wept when the bitter cup was coming towards himself, but he did the like when he saw it coming towards Jerusalem. And let there be the same mind in all the Lords people. Look not every man on his own things, but every man also on the things of others; So the Apostle there presseth it in the verse foregoing, (vers. 4.) Thus should Christians look upon the condition of others, specially of the Church and people of God, with an affectionate eye: as rejoicing in their welfare, so condoling their misery and calamity. 
The Church's misery to be mourned over.  So should they look upon private persons, pitying them in their misery. Have pity upon me, have pity upon me, O ye my friends (saith Job to his kindred) Job 19.21. much more upon the Church. Not looking upon her calamity with delight, as a pleasing spectacle. So indeed the Edomites are said to have looked on the day of their brother, Obad. 12. When their brethren the Jews were carried into captivity, they rejoiced at it; but this was in them barbarous inhumanity, for which the Lord there threatens to be, even with them, vers. 15. As thou hast done, it shall be done unto thee; But with pitiful and compassionate eyes and hearts, mourning over their miseries, whether present or imminent, felt or found.  
Thus shall we find the Saints of God to have been affected. That of Jeremy is well known ●ho wisheth his head waters, and his eyes a fountain of tears, that he m●●●t weep day and night for the slain of the daughter of his people, Jer. 9.1. So great was his compassion towards the people of the Jews, that he thought he could never sufficiently bewail the miseries, which by his prophetical eye he saw ready to befall them. So was he affected therewith as if they had fallen upon himself. So he expresseth 〈◊〉 in the chapter foregoing, (cap. 8. vers. 21.) For the hurt of the daughter of my people, am I hurt (I am broken, his heart was broken) I am black (like a mourner clad in sable, or I am in heaviness) astonishment hath taken hold of me] Like affection, like compassion ought there to be in all Christians towards their brethren; they ought to sympathise with them; Weeping with them that weep, as the Apostle hath it, Rom. 12.16. 
Christians to mourn for those who do not mourn for themselves.   
Yea, weeping for them, whilst it may be they do not weep for themselves. This doth our Saviour here for Jerusalem. They thought their state and condition good and happy. Being not sensible of the evils which hung over their heads, they were not affected with them. I, but our Saviour who foresaw those judgements as God, he weepeth over them as man. Thus should Christians be affected with those judgements of God which they foresee ready to fall upon others; they ought to mourn for them. This will the Prophet Isay do for Moab, as himself most pathetically expresseth it. Isai. 15.5. My heart shall cry for Moab, cap. 16.9. I will bewail with the weeping of ●●●er the vine of Sibma; I will water thee with my tears O Heshbon. Again, vers. 11. My bowels shall sound like a harp for Moab, i. e. with pity and compassion. And the like will the Prophet Jeremy do. Therefore will I howl for Moab, etc. Jer. 48.31, 32. Now were the Prophets of God thus affected with the condition of Moab, who were strangers, nay enemies to God and his people. O how ought Christians to be affected towards Jerusalem, towards the Church and people of God?  
Great reason why they should mourn with them, for them. In as much as they are members of the same body. 
Reas. Christian's members of the same body.  Now such a sympathy we know there is betwixt the members of the natural body. If one member suffer, all the members suffer with it, (as the Apostle observes) 1 Cor. 12.26. And such a sympathy there ought to be betwixt the members of the Mystical Body.  

Appli.  That it should be so I presume it will readily be granted. But then, why is it not so? 
The present times to be mourned over.  Let that be the first branch of the Application. How is it that there are no more mourners in this our Zion? Surely it is not for want of just cause of mourning, I presume that among those who are most in love with the present times, yet there are none that so dote upon them, but they will acknowledge there is yet somewhat among us, which deserveth both sighs and tears. So much that Instrument which hath this day called us together hath proclaimed to the world. And surely so we shall find it, if we seriously consider the state of things both abroad, and at home.  
Look a broad, 
In regard of the state of the Church abroad.  we may see or hear of that which deserveth to be laid to heart. The sad state of our poor persecuted brethren in Piedmont; whose condition not long since hath been recommended to the needful charity of this Nation. As also that hand of God which hath lain so heavy upon our neighbours on the other side, where the destroying Angel hath been, and yet is at work, doing sad executions. To which I might add the present state of our brethren in Scotland.  
But we shall not need to go abroad: 
The presen state of England a matter of just lamentation.  It was that which our Saviour said to the woman of Jerusalem, whom he saw out of a feminine temper, and some of them happily out of affection unto himself, lamenting him going to his Passion. Daughters of Jerusalem, weep not for me, but weep for yourselves and your children, Luk. 23.28. And truly the like may be said unto us at this day; weep not so much for others as for yourselves. Such is the state of this nation that if rightly considered, it may be conceived to deserve a weeping over▪ which that you may be brought to do, let me desire you to approach and take a view of it. This it was that drew tears from your Saviour's eyes, viz. his approaching and beholding of Jerusalem. When he was come near, he beheld the City, and wept over it That you may be like affected towards this your native country; let me give you a sight of it: Which I shall do in a three fold prospect, 
England's condition looked upon three ways.  desiring you to look upon it these three ways; considering what it was, what it is, and what, unless God be pleased graciously to step in by a timous prevention it it is like to be.  

What it hath been.  First, What it was, how happy under that long continued peace, which for so many years together it enjoyed, to the admiration, if not envy of other Nations. But again how unhappy under the late Civil Commotions, which like a fire breaking forth in our own bowels, what sad devastations did it make, to the effusion of much precious blood, which is yet so fresh, as that the memory of it cannot but deeply affect the hearts of all those who bear any true love to the land of their Nativity. Such it hath been. 
What it is.   
Secondly, But what is it? Here I shall not go upon any private account, whether my own, or yours; which if I should, I might draw up a large Catalogue of sins and judgements, under which at the present this nation lies, and groans, deserving to bewept over. But I have a public one put into my hand. That Declaration 
Set forth in the late Declaration,  which hath occasioned this our meeting, I find it taking notice of three or four particulars. Besides the late Rebukes, (those I suppose received on the other side of the world, 
jamaika,  where not a little English blood was shed, to the no small dishonour of the Nation, which hath not been acquainted with such repulses (The tares of Division, Abominable blasphemies, Dreadful appostacies, 
Four particulars justly to be mourned over.  with the Impediments of Settlement and Reformation. These are held forth as the just occasions and grounds of this day's Humiliation. And truly if rightly looked upon, as we see a reality in every of them, so we shall find that there is never a one of them but giveth the people of God to do over this Nation, what their blessed Saviour here did over Jerusalem to weep over it.  
First, The tares of Division, 
Tares of division.  which whilst the Husbandmen slept, the envious man hath sown; and that so thick, as the whole field is over run with them, insomuch that they threaten to eat out the heart both of Church and State, Divisions of all sorts. Divisions both of Heads and Hearts, in judgement and affection, in Church and State. So as it may now be said of the people of England as once it was of Israel, Hosea ●. 2. Their he arts is divided. God having taken away his spirit of unity and concord from them he hath given them over to Seditions, Factions, Sects, & Schisms: And is not this a just cause of mourning? Such are divisions in the State. (In or for.) The divisions of Reuben there were great thoughts of heart, Judg. 5.15. Much more in the Church. O what means that noise of Axes and Hammers in the Temple? In the building of it there were none of these heard, 1 King. 6.7. Surely this is for the breaking down of the carved work thereof at once, Psal. 74.6.  

Abominable blasphemies.  Secondly, Abominable blasphemies; And those not only the sudden eruptions of profane and impious tongs, by cursing and swearing, for which the Prophet saith the land of Israel mourned, Jer. 23.10. But deliberate blasphemies, studied and resolved blasphemies. Blasphemies against Jesus Christ, and against his holy Spirit, divesting both of their Divinity; denying the satisfaction of Christ; blasphemies against Scriptures, Ordinances, Ministry; even spitting in the face all religion. And is not this a just ground of mourning? The Jews of old never heard a blaspemous word, but their manner was to rend their garments, 2 King. 18.37.19. 1. Matth. 26.65. Act. 14.14.) O what cause have Christians then to rend their hearts at the hearing and seeing of such blasphemies, as daily fly abroad among us! The like whereunto are not to be found in Rome itself, though she be the mother of abominations, Revel. 17.5. And hath the name of blasphemy written upon her forehead, Rev. 13.1.17.3.  
Thirdly, Dreadful apostasy 
Dreadful apostasy.  and backsliding among many, who being like stars fallen from heaven; fallen from their Principles into dangerous, destructive, desperate, damnable errors and heresies, have not only forsaken, but also persecute that truth, and that way, which themselves before made profession of and walked in.  
Fourthly, And (in the last place) The hindrances of settlement and reformation 
The hindrance of settlement and reformation.  in the Church. This the people of God in this Nation have desired, looked, longed for, earnestly wrestling with God and man for the obtaining of it. And they conceived to have had some return of their prayers in a hopeful beginning of it. But now, how are all those hopes dashed? Reformation being turned to Deformation: the walls of Jerusalem being broken down, and no Nehemiah as yet undertaking the rebuilding of them. And are not these just grounds of mourning? A sufficient cause why they who wish well to Jerusalem, to the Church of God in this Nation should with their Saviour here, weep over it? Such is the present state thereof.  
Thirdly, 
What like to be.  Beyond which if it be lawful for us to look, what can we see or expect, unless God in mercy step into us by way of a gracious prevention, but even Jerusalem's fate, utter ruin and destruction? were there no other but the first of these, those many and sad Divisions which are on foot, daily increasing among us, what do they presage? If we know it not, let our Saviour tell it us, Mark 3.24. If a Kingdom be divided against itself, that Kingdom cannot stand. And the naturalist will tell us no less. Cor divisum mors est; If the heart be divided the body cannot live.  
Now then having thus approached to and looked upon this Nation, what remains but that our eyes should move our hearts to pity and compassionate it, to mourn over it. Little else it is that private persons can do. And this let them do. Preces & Lachrymae, Prayers and tears are the Church's weapons, which every one both may, and aught to make use of. And this let us, as at other times, so this day do. All of us pouring forth our souls before the Lord in an humble confession of our own sins, and the sins of the Nation which have justly deserved, what ever we either feel or fear begging it from him, that he would graciously return unto us, undertaking the Cure of this Sin-sick nation, healing our breaches; sanctifying and removing the judgements which lie upon us, diverting those which further threaten us: yet showing us his salvation, in carrying on that great and blessed work of Reformation, in despite of all opposition from those accursed Balaamits, whether Rome's emissaries, or others, who seek and endeavour to frustrate it, setting up the kingdom of his dear Son among us in a right way, so making us yet a people to praise his name.  
Thus have I done with the two first of these particulars. The third is yet behind, which my eye is principally upon, which we have in the verse following.  VERSE XLII. Saying, If thou hadst known; even thou, at least in this thy day, the things which belong unto thy peace.] 
A Most Affectionate and Pathetical Exclamation; 
Part 3. The cause of Christ's weeping. Pathetica est ratio, ideoque abrupta Calvin ad loc. Passionate expressions often abrupt.  and therefore abrupt and defective. Such oftimes are the speeches of men in Passion. Specially in the passion of grief and sorrow; wherein oftimes Vox faucibus haeret, the tongue cleaveth to the roof of the mouth, not able to express and utter what is in the breast. Sorrow is a compression of the heart; whereas joy doth dilate and open it: grief doth compress, congeal and straighten it, so as that which is within cannot readily get forth. Hence is it that the expressions hereof are abrupt and broken. And such is our Saviour's here in the text. His heart being full of grief and sorrow for the sin and misery of this people, he expresseth himself in such an abrupt and broken way. If thou hadst, &c. so leaving it with an Aposiopesis, a Reticentia, keeping in what should have made the sentence entire and full.  
This defect is variously supplied 
The defect here how supplied.  by Expositors: By some thus. If thou hadst known, etc. Known so well as I, thou wouldst have wept as well as I. By others thus. If thou hadst known, etc. thou would not have done as thou hast done; thou wouldst not have gone on to die and perish in thy sins. By others thus. If thou hadst known, etc. thou wouldst have harkened to my counsel, thou wouldst have been more studious of thy peace. By Beza and Piscator (with whom I choose to go along) thus. If thou hadst known, etc. Quam foelix esses & beata. How happy and blessed then mightst thou have been! But this he leaveth out beaking off bruptly; which he doth to intimate the greatness of his affection, to show how earnestly he both wished their good, and bewailed their misery. If thou (or O if thou as the former Translation hath it) hadst known; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

Obser. Christ's affection to an unworthy people the jews.  Behold here then the affection of a tender hearted Saviour towards an obstinate and unworthy people. The people of the Jews a rebellious people. A people that had deserved as ill at the hands of Jesus Christ, as ever people did, or could have done. They had abused his messengers, his Ministers. They had killed his Prophets, and stoned those whom he sent unto them (as he chargeth it upon them, Matth. 22.37.) And they intended to do no less to himself. They had already rejected him, and all the offers of grace and mercy which he had made unto them. So unworthy of all grace & favour were they. Yet see how he pitieth and compassionateth them; how earnestly he wisheth their welfare, how passionately he bewails their misery. Oh if thou, etc.  
Like affection shall we find the Lord elsewhere expressing to this people, breaking forth sometimes into such affectionate exclamations, professing his earnest desire of their happiness and welfare. So he doth, Deut. 5.29. O that there were such an heart in them, that they would fear me, and keep my Commandments always, that it might go well with them, and with their children for ever! And again, Deut. 32.29. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, etc. elsewhere we find him bewailing their obstinacy and misery, as Psal. 81.13. O that my people had harkened unto me, and Israel had walked in my statutes! I should soon have subdued their enemies, etc. And the like Isai. 48.18. O that thou hadst harkened to my Commandments! then had thy peace been as the river, etc. Thus doth the Lord as it were bewail the obstinacy, and lament the misery of that people, wishing it had been otherwise with them.  
So far is he then from taking pleasure in the death and destruction of poor sinners. 
God not taking pleasure in the death of sinners.  This do tyrants sometimes, they take pleasure in their bloody executions, feeding their eyes therewith, as with pleasing spectacles, But so doth not our God in the destruction of his creatures. To this purpose that of the Prophet Ezekiel speaketh fully, Ezek. 18.31, 32. Where the Lord bewailing the perverseness of the people of the Jews in running on headlong to their own destruction, he expostulateth the matter with them, vers. 31. Why will ye die O ye house of Israel! then he professeth that he was not delighted in their destruction, or the destruction of any other, vers. 32. I have no pleasure in the death of him that dyeth] No, though wicked persons, and so most worthy to die, yet God taketh no pleasure in their death. So he elsewhere explains it, Ezek. 33.11. As I live, saith the Lord God, I have no pleasure in the death of the wicked.  
Object. Why, but doth not God will the death of the wicked? 
How God willeth the death of the wicked.   
Answ. True, he willeth it, but he taketh no pleasure in it. He willeth it as an act of Justice, ordaining them to just condemnation for sin. But he is not delighted in their destruction, their misery. Even as a just, but merciful Judge, he pronounceth the sentence of death upon a guilty malefactor, but it is with tears in his eyes. God is delighted in mercy, mercy pleaseth him, (as the Prophet hath it, Micah. 7.18.) but so doth not the misery of his creature.  

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

Christ still retaining the same affection towards poor sinners.  So doing, now doubt not but we shall have comfortable experience of his grace and mercy. What, was the Lord Jesus so affected towards a stubborn and rebellious people, that he so earnestly wisheth their good, and so passionately bewaileth their calamity, and will he not show the like affection to poor penitent sinners? such as by coming unto him seek for mercy from him? Surely the Lord Jesus hath carried his bowels to heaven with him; still retaining the same affection towards poor sinners that here he had upon earth. How ever he be not capable of expressing it in the like way: He can hence forth weep no more; All tears being wiped from his eyes, as they shall be from the eyes of all his Saints, when they shall be translated to that blessed and glorious condition. Yet still he retaineth the same affection towards poor sinners. He that wept over Jerusalem here, wishing that it had been otherwise with them than it was, and was like to be, he doth earnestly desire that those tears, and that blood which he here shed in the days of his flesh, may be made effectual for the washing away the sins of poor sinners; Which also they shall be to all those, who turning away from them, come unto him, receiving him as their Saviour and Lord. But I shall not any longer dwell upon this; which I take up from the general consideration of the words, or from the manner of speaking.  
Come we now to the matter; taking a nearer and more particular view of this Lamentation. 
The matter of this lamentation; where the evil lamented, Aggravations of it.  Wherein we shall take notice of two things: the Evil of sin itself which our Saviour here bewaileth; and secondly the Aggravations of that evil. The evil bewailed is their stupidity, their not knowing of what belonged to their peace. The aggravations of that evil are two, the one taken from the persons, the other from the time. The persons who were thus stupid Jerusalem. [If thou, even thou] The time, the day of their visitation [At least in this thy day.] These are the severals, we have now to deal with. Begin with the first. The evil lamented; 
The evil lamented.  their not knowing the things which belonged to their peace.]  
Here, by way of explication three things 
Expli. Three things.  are to be unfolded. 1. What is here meant by peace. 2. What were those things which belonged to Jerusalem's peace. 3. How it is said that they did not know those things.  
Q. For the first, 
What here meant by peace; viz. All kind of happiness.  by Peace here understand we prosperity, felicity. So the word was familiarly used among the Hebrews. In as much as Peace is a comprehensive blessing, they set forth all blessings under this. Thus in their ordinary salutations they were wont to wish Peace. Peace be unto thee, and peace be unto thy house, and peace be unto all that thou hast. It is the salutation which David sends to Nabal, 1 Sam. 25.6. And thus our Saviour sending forth his Apostles, he puts this word into their mouths, directing them to salute the families where they came after that manner, with an apprecation of peace. Into whatsoever house ye enter, ye shall first say, Peace be to this house, Luk. 10.5. i e. all kind of happiness. And so look we upon the word here in the text. By peace understanding here all kind of felicity; Omnes foelicitatis parts (as Calvin hath it) all the parts, and kinds of happiness. Happiness both present and future; temporal and eternal.  
Q. 2. But what were the things which belonged unto this their peace. 
What were the things which belonged to their peace; viz. Christ and his Gospel.  A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why, in one word, Christ himself, and the doctrine of salvation by and through him Christ and his Gospel. These were the things which conduced to their peace, to the making of them a happy people, and that both here and hereafter. Other things there were, which in a Political and civil way might have tended to the outward peace, the temporal prosperity of that place. But none like this, none like Christ who is the Prince of peace, Isai. 9.6. And our peace, Ephes. 2.14. In him is the salvation of a people bound up. This it is which maketh a people truly happy: The knowledge of Jesus Christ.  
And this knowledge the inhabitants of Jerusalem were destitute of. They neither did, nor would know this their Peacemaker. Moses they knew, he being read in their Synagogues every Sabbath day, Act. 15.21. But Christ they knew not.  
Q. 3. But what did not they know him? had they not heard of him? 
How they are said not to know these things, viz. in not owning of Christ.  Nay had they not both heard and seen him? heard his Doctrine, seen his Miracles? A. True, but they did not receive him. He came unto his own, and his own received him not, Joh. 1.11. He came unto his own, to Israel his own peculiar people, to the land of Canaan his own Country, he being of the seed of Abraham, to Jerusalem his own City, he being the Son of David, but they received him not, they would not own him, they would not acknowledge him to be their Messiah; they would neither believe on him, nor submit unto him. This it is truly to know God and Jesus Christ, 
To know God and Christ, what.  to know them in an affectionate way. Not barely to know and believe that there is a God, and a Christ; no nor yet to know that Jesus is that Christ. This knowledge the Devils had and have. I know thee who thou art, even that holy one of God (saith that unclean spirit to our Saviour, Mark 1.24. But to know them affectionately with a knowledge of approbation. So the word (knowing) in Scripture is frequently used. In this sense Saint Paul saith of himself, Rom. 7.15. that the things which he did, he knew not. So the Original hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know not, meaning (as our Translation giveth the sense of it) that he did not allow, or approve of them. In this sense God is said to know, or not to know men. If any man love God, the same is known of him, 1 Cor. 8.3. that is approved of him. Verily I say unto you I know you not (saith the Bridegroom to the foolish virgins, refusing to own them, Mat. 25.12.) And in this sense man is said to know God and Jesus Christ. This is life eternal, to know thee the only true God, and him whom thou hast sent Jesus Christ, Joh. 17.3. O righteous Father the world hath not known thee, vers. 25. Now in this sense the inhabitants of Jerusalem did not know Jesus Christ. A general knowledge they had concerning the Messia, that he should come. And many of them might know Jesus, but they did not know him to be the Messia, they did not acknowledge him to be the Christ.  

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

By whom it was.  A. To this it is answered, True, Christ was thus acknowledged by some and many at this time. But by whom was it? Probably by some of the neighbouring villages not by the inhabitants of Jerusalem. So much seems to be intimated in the tenth verse, where it is said, when he came into Jerusalem, all the City was moved, saying, who is this? To whom the multitude which came along with him return answer, This is Jesus the Prophet, etc. But again, However some there were in Jerusalem, that did so acknowledge him; so did the Children in the Temple, which sung the same song, 
A party inconsiderable bo●h for quality and number.  Hosanna to the Son of David, vers. 15. yet who, or what were they? No considerable party whether for quality or number. For quality, they were such as were of no account, being of the vulgar and meaner sort; Not any of eminent place, whether in Church or State that appeared any more for him. Have any of the Rulers, or of the Pharisees believed on him? (say the chief Priests to their Officers, Joh. 7.48.) At that time when those Queristers sung that Anthem in the Temple, it is said, that the chief Priests and Scribes were sore dipleased, Matth. 21.15. And it was not otherwise with the body of the people, who were generally led (as for the most part they are) by the example of their Rulers. They did not receive him and his Doctrine. And this it is which here he so passionately bewails in them, that they had not done it, and so affectionately wisheth that they had done it. O if thou, etc.] 
Obser. Not to receive Christ and his Gospel, a most deplorable thing.   
Lo then, How deplorable a thing it is, for a people not to receive Christ and his Gospel being offered and tendered unto them. This is the observation I am now to prosecute. For a people not to receive Christ and his Gospel, not to give entertainment to the messengers of peace, not to embrace the offers of grace and mercy, being held forth unto them in the preaching of the Gospel, this is a most sad and deplorable thing. This is the thing which our Saviour here so passionately laments and bewails. And the same we find him doing again elsewhere, Mat. 23.37. where he breaketh forth into the like pathetical exclamation. O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not.] O Jerusalem, Jerusalem! the word is doubled to intimate the strong affection of the speaker. How often would I have gathered thy children? meaning the people of the Jews, whose mother City was Jerusalem. This he had attempted by sending his messengers, his servants unto them, then coming himself, to admonish them, warn them, exhort them, so striving to bring them to faith and repentance, that so they might have been sheltered from the wrath of God, and secured from those imminent evils which hang over their heads. But they would not. They rejected the offers of grace made unto them. And this is the matter of our Saviour's, lamentation, the thing which drew these tears from his eyes. And indeed there is nothing more to be lamented then this. 
This is that which belongeth unto the peace of a people.   
And will you have the Reason of it, take it from the Text. This is the thing which belongeth unto their peace. Upon this it is that the woe or welfare, the felicity or misery of a people doth depend. This is their making or marring; the receiving or rejecting the Gospel of peace. This being entertained brings peace along with it. It was the commission and direction which our Saviour gave to his Apostles, when he sent them forth, Matth. 10.12, 13. When ye enter into a house, salute it, and if the house be worthy (that is, such persons as are willing and ready to entertain you and your message) now let your peace come upon it. Now preach the Gospel of peace to them, and therewith wish all good and happiness unto them: which also accordingly shall come and rest upon them. So Saint Luke expresseth it, Luk. 10.6. If the son of peace be there, (meaning such persons as were readily disposed to receive the doctrine of peace; the Gospel) your peace shall rest upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God will bring upon that family all the good that you wish unto it; your apprecation of peace shall be as effectual as your preaching of it. Thus is it with a family, And thus is it with a City, and thus is it with a Nation. The receiving of the Gospel is the happiness of it.  
On the other hand, the rejecting of the Gospel is the undoing of a people. 
The rejecting of the Gospel the undoing of a people.  So it there followeth, Matth. 10.14. Whosoever shall not receive you, nor hear your words, when ye depart out of that house, or City, shake of the dust of your feet. This were the Apostles to do as a token of Gods shaking them off. Even as we read of Nehemiah shaking his lap, Nehem. 5.13. Also I shook my lap, and said, So God shake out every man from his house, from his labour, that performeth not this promise, even thus be he shaken out and emptied. Thus were the Apostles to shake off the dust of their feet against those that rejected them: Or to shake their garments at them. So did Paul against the Jews, Act. 18.5, 6. He preaching Christ unto them, when they opposed themselves and blasphemed, he shook his raiment, etc. Thereby intimating not only his deserting, but Gods rejecting of them. Of such sad consequence is it for a people not to give entertainment to the Gospel, and the messengers thereof. This layeth them under a curse; rendering them justly obnoxious to the vengeance of God. I shall not dwell any longer upon Confirmation, or Illustration. Bring we it home to ourselves by way of Application.  

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

Calling for deep lamentation.  And O what a sad and deplorable thing is this! what cause have we to sit down and weep over England upon this account? This was the thing which belonged to our peace. Had we thus received Christ and his Gospel, had we yielded up our selus to be governed and regulated by his Laws, how happy a people might we then have been? Then might we have hoped that God would have subdued our enemies, and turned his hand against our adversaries: Then had our race been as a river, and our righteousness as the waves of the Sea (as the divine Psalmist and Prophet have it in the places forecited, Psal. 81.13. Isaiah 48.18.) Then had there been peace within our walls, and prosperity within our Palaces. But slighting and rejecting him, not submitting to his Government; not to his outward Government (which the greatest part stand out against; having cast off those golden reins, they will not now endure any Government in the Church;) much less to his inward Government, to rule in their hearts; what evil have we cause to fear? Nay, what may we not fear?  
In the fear of God let this be seriously laid to heart by every of us this day. We see how our blessed Saviour laid to heart this wretchlesness in Jerusalem. How he lamenteth over it, for it. O if thou hadst known the things which belong unto thy peace! And have not we just cause to take up the like Lamentation over this Nation! O England! if thou hadst known in this thy day ●he things which belong unto thy peace, O how ●appy, how blessed hadst thou been! But now, what God intends towards thee, who knoweth? Should he remove thy Candlestick, take away ●he Gospel from thee, (which is cause enough ●o fear;) should he bring the like evils upon ●hee, as our blessed Saviour here threatens ●gainst Jerusalem; should he make our Houses, Cities, Temples, desolate; should he bring ut●er desolation both upon Church and State; should he give a near and larger Commission to ●he Sword to eat flesh and drink blood, seconding it with those ordinary attendants (which through a wonderful providence we have hitherto been freed from;) Famine and Pestilence, ●o sweeping us as dung off from the face of the earth, yet must we acknowledge the Lord to be just and righteous.  
In the humble acknowledgement whereof, 
Use. 2. What to be done for the preventing of judgement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est utinam. Grotius ad loc.  let all of us seriously set ourselves for the diverting and preventing of these Judgements. To which end be we admonished and exhorted, yet to hearken to this wish in the Text. So some here ●ook upon the words in the Text, reading them Optatively, utinam nosses! O that, or would to God that thou hadst known! And O that England would yet hearken to this wish, so as to comply with it! Then which, what can be more desirable for it? What those things are you have heard; viz. to receive Christ and his Gospel; to give such entertainment to him and it as he requireth. Now let all of us, as we wish well to our own souls in particular, and to this Nation in general, seriously apply ourselves hereunto. As yet through riches of grace the Gospel of peace is held forth unto us; As yet we enjoy the Ordinances of Christ, Word and Sacraments, with liberty and purity. O let us now make much of them, and make use of them: with holy care and conscience waiting and attending upon them; thereby making it manifest what esteem we have of them. Specially endeavouring to profit by them; to find the power and life of them inwardly in our hearts in the changing and transforming them, and to express that power in the course of our lives and conversations by so walking as becometh the Gospel. So doing, now may we yet comfortably hope that he who doth here so compassionately mourn over a rebellious people rejecting him and his Gospel, will much more pity spare a repenting people that is willing to hearken to his voice; So pity us, as to turn away those threatened evils, continuing the Gospel of peace, with the peace of the Gospel to us and our posterities after us, so long as the Sun and Moon endureth.  
Thus I have done with the substance of this Complaint, come we now to the circumstances; the Aggravations 
The Aggravations of this complaint. Aggravation, 1.  of this Evil. Which (as I shown you) are two, the Persons and Time. Begin with the former.  
If thou hadst known, 
The Persons.  even thou] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Si vel tu nosses. Si cognovisses & tu. Not, If thou hadst even known] (as the former Translation renders it, putting the Emphasis upon the word, Known) but if even thou hadst known, with reference to the Persons, or Place.  
Even thou] Thou also (say some) thou Jerusalem, as well as others; 
Thou as well as others. Diodate Annot. ad loc.  as well as this poor troop of my Apostles and Disciples; or as divers other lesser Cities and Villages have done; or as this company now doth, which acknowledgeth me to be what I am, crying Hosanna; or as some other places heretofore have done; some of which have been so happy, as timely to take notice of what belonged to their peace. So did that great City Nineveh, at the preaching of Jonah they repent, John 3.5. whose example elsewhere we find propounded by our Saviour to the Jews, Mat. 12.41. The men of Nineveh shall rise in judgement against this generation, and shall condemn it, because they repent at the preaching of Jonah. And the like had some other places and persons done. And O that Jerusalem had also done the like! If thou also hadst known! Thou as well as others. Or,  
Secondly, Thou rather than others. 
Thou, rather than others.  So Calvin, and divers other Expositors here conceive of it. As if our Saviour did here compare Jerusalem with other Cities of Judea; Yea with all other Cities of the whole world. All which Jerusalem excelled in respect of many privileges! 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Velure tu urbs illa suprà omnes terrae urbes Deo dilecta, urbs David, urbs Regia, urbs sacris dicata. Grotius ad loc. Jerusalem a Non-such in respect of spiritual privileges.  This was the City of David, the Imperial City, yea the City of the great King, the City of God; a City beloved of God above all other places upon the earth; Coeleste in terris Sacrarium (as Calvin saith of it) a heavenly Sanctuary upon earth; where God had betrusted his Oracles, his Ordinances; where he had manifested his presence after a special manner, dwelling between the Cherubins, according to that of the Psalmist, Psal. 132.13, 14. For the Lord hath chosen Zion, he hath desired it for his habitation. This is my rest for ever, here will I dwell. Such was Jerusalem, Heaven's favourite, Earth's Non-such; a City paramount, preferred and advanced above all other Cities and places upon earth in respect of spiritual privileges. And this our Saviour here taketh up as an Aggravation 
An Aggravation.  both of his Sorrow and her Sin.  
1. Of his Sorrow. 
1. Of Christ's sorrows.  Even thou.] As for other places, other Cities, suppose Chorazin, Bethsaida, Capernaum, the Gadarenes or Samaria, or the like, for any of these to perish and miscarry as they did, this were no other but a sad thing, deserving to be lamented over. But that Jerusalem should do so, this went nearer our Saviour's heart then any other. Even as Brutus his stab did to Caesar's, which made him cry out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & tu Brute; what, thou my son, thou Brutus? Even so did Jerusalem's obstinacy and ingratitude here to our Saviour. And thereupon he crieth out after the same manner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Even thou.] Like as it is with a natural parent, he cannot but be offended with the miscarriage of any of his children, but that his darling, the son of his delights, whom he hath set his love upon and shown most affection to, that he should miscarry, this goeth near him. So was it with Jacob, when he apprehended some sad disaster to have befallen his son joseph, his dear son, the son of his age, to whom he had expressed more affection than the rest of his Brethren, (as appeared by his party coloured garment) this went near his heart, insomuch that he refused to be comforted, resolving to go down to the grave to him mourning, (as we have the story Gen. 37.3.35.) And so was David affected with his Absalon; He being his darling, whom he had tendered and cockered, when he understood what a fatal end he by his Rebellion had brought himself unto, this makes David break forth into that passionate Lamentation. O Absalon my son, my son, etc. 2 Sam. 19.4. Thus did jerusalems' carriage and miscarriage, her sin and punishment which our Saviour saw and foresaw; affect him more than if it had been any other place. O if even thou hadst known]. This was an Aggravation of his Sorrow.  
2. And so (secondly) of their Sin. 
2. Of her sin.  This also our Saviour may well be conceived to insinuate in this passionate expression. If Even thou.] Thou which hast enjoyed such means, so many mercies; that hast been lifted up to heaven, preferred before all places in the world in respect of spiritual favours and Gospel privileges, that thou shouldest be thus stupid, thus blind, as not to see, not to regard the things which belonged to thy peace and happiness, this renders thee of all others most miserable, and maketh thy ingratitude most superlative. So he here chargeth this upon them as a heinous aggravation of their Sin, calling for an answerable judgement.  

Obser. Means and mercies not answered, great aggravations of sin and judgement.  And so indeed it is, (as Calvin maketh the observation) the more means, the greater mercies a people enjoy, the greater is their sin, and the greater shall their punishment be, in case they do not walk answerably to them, and in some measure worthy of them. Mark it, this is the Observation which this passage naturally yieldeth; Means and Mercies, not regarded, not improved, not answered, are dreadful aggravations both of Sin and Judgement. For this, express and full is that obvious Text, Mat. 11.20. where our Saviour breaketh forth into a like Exprobration against those Cities which he had honoured with his presence and doctrine, as here he doth against jerusalem. Then (saith the Text) began he to upbraid the Cities wherein most of his mighty works were done, because they repent not] verse 20. In the verses foregoing he had taxed the general morosity and frowardness of that people, upon whom no means could work, neither johns austerity nor his own comity; this he doth vers. 16, 17, 18, 19 But ●ow he cometh more specially to deal with those particular places, where he had been most conversant, taxing them as being most faulty of all the rest. Their sin was greater, and so should their punishment be. So it followeth, vers. 21. Woe unto thee Chorazin, woe unto thee Bethsaida, for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes,] Chorazin and Bethsaida, two Cities upon the Lake of Gennezareth, where Christ conversed much, taught often, wrought many miracles; yet they repent not, they were not thereby wrought upon to embrace the Gospel. What followeth? you have it in the next verse, v. 22. I say unto you, it shall be more tolerable for Tyre and Sidon at the day of judgement then for you.] At the day of general Judgement, there shall be appointed unto men different measures of punishment. Now at that day, our Saviour giveth them to take notice, that it would go worse with them, who had rejected the Gospel, then with those that never heard of it, though they lived more profanely than themselves did. and the like he chargeth against Capernaum in the verses following. And thou Capernaum which art exalted unto heaven (listed up above other places in this temporal condition, in regard of wealth etc.) shalt be brought down to hell] depressed, and brought to the lowest degree of poverty and misery. So Grotius (not amiss) expounds both these expressions, looking upon them as Proverbial phrases; 
Ad astra tolli. Sublimi feriens sydera vertice.  the one signifying the highest pitch of outward felicity, which is called a lifting up to heaven; the other the lowest degree of misery, which is called a casting down to hell. This the Prophet Isaiah speaking of Babylon, Isai. 14. describeth the change of her condition in the like language. How art thou fallen from heaven, O Lucifer; verse 12. Thou hast said in thine heart I will ascend into heaven, I will exalt myself above the stars of God, verse 13. Yet thou shalt be brought down to hell, verse 15. And so Hanna in her song, speaking of God's various dispensations and deal with the sons of men, she saith that he bringeth down to the grave (Sheol, (saith the Original) ad infernum, (to Hell) and lifteth up, 1 Sam. 2.6. In a like sense saith our Saviour here of Capernaum; though she was lift up to heaven, flourishing with all kind of outward prosperity, being a great Port Town, (not unlike unto this where we now are) famous for fishing, and other merchandise, yet she should be brought down to hell, brought to extremity of misery. Which accordingly afterwards came to pass in the days of the Emperor Vespasian, who over-ran the whole Country of Galilee, spoiling that place amongst others. And what was the cause of this so sad a change? why, her not answering the means afforded her; so it there followeth, verse 24. For if the mighty works which have been done in thee had been done in Sodom, it would have remained unto this day; (In all likelihood they would have been converted thereby from their wicked ways, and so have escaped that judgement;) But I say unto you it shall be more tolerable for the land of Sodom in the day of Judgement, then for thee, verse 24. Sodom, a place of monstrous and most flagitious wickedness, infamously famous for those three things, Pride, fullness of Bread, and abundance of Idleness, Ezek. 16.49. besides many other horrid abominations which were therein, it being a sink of uncleanness, insomuch that God made it a spectacle of vengeance to all posterity, destroying it with fire and brimstone from heaven. Yet capernaum's portion of judgement at that day should be greater than hers. And why so? Inasmuch as she enjoyed those means which Sodom did not. True, there was a righteous Lot in Sodom, whose Example might have had some influence upon them; But in Capernaum was Christ himself preaching unto them, and cofirming his doctrine by miracles. And this it was which aggravated capernaum's sin, and so heightened her judgement.  
Thus the more light, 
The more light the greater sin.  the more means a people sin against, the greater is their sin. This is that our Saviour saith of the Jews, John 15.22. If I had not come and spoken unto them, they had not had sin; that is, comparatively, their sin had been nothing in comparison of what now it is. Express to this purpose are those two known Texts of the Apostle to the Hebrews; the former Heb. 2.2, 3. where comparing the times of the Law with those of the Gospel. If (saith he) the word spoken by Angels (the Law given upon mount Sina by the ministry of Angels, (as it is commonly expounded) or any other message sent by the Angels (as some conceive it) was steadfast (was of such force, and authority, that none who violated it escaped unpunished) and every transgression and disobedience received a just recompense of reward; How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him,] that is, the doctrine of salvation, the Gospel, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word of Salvation, Acts 13.26. being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way of Salvation, Acts 16.17. bringing so great salvation as no other way can, even eternal salvation; which was preached and published first by Christ himself, then by his Apostles. This doctrine being of such consequence, and so clearly held forth, it maketh the sin of those who shall not hearken to it to be more heinous then of those under the Law; for which they must expect an answerable judgement. Consonant hereunto is that other place, Heb. 10.28, 29. He that despised Moses his Law died without mercy (the crime being Capital. and so declared by the Law, it was not in the power whether of King or Senate to pardon it;) Of how much sorer punishment suppose ye shall be thought worthy, who hath trodden under foot the son of God, etc. and hath done despite to the Spirit of Grace? Thus sins against the Gospel are greater and more heinous than those against the Law. The more light the more grace a man sinneth against, the greater is his sin, and the greater shall his punishment be.  
R: 
R. Grace abused a high contempt.  And it must needs be so as Calvin giveth the reason of it,) inasmuch as here is an addition of one sin which is greater than any of the rest, viz. Sacrilega caelestis gratiae profanatiò, a Sacrilegious profaning and abusing of the grace of God. Of all Sins none more heinous, none so heinous as this. This is the Attribute, which God is most tender of, his Grace; To have that slighted, disregarded, trampled under foot by a contemptuous disrespect, this is a heinous addition to all former sins and offences. As suppose a Malefactor standing guilty of some capital crime, and adjudged to die, should so far slight the grace and favour of his Prince, as to reject his pardon being tendered to him, casting it away, and trampling it under his feet, so not accepting the benefit of it, who but would look upon this as a high aggravation of his former offences, and adjudging him most worthy to die and perish in that his wilful contempt, and refusal of mercy. Thus standeth the case. All the sons of men standing guilty before God by reason of Adam's sin, and their own, and so obnoxious unto eternal death, it hath pleased God out of his abundant grace and mercy to grant a pardon to all those who repenting of their sins shall believe on the name of his Son. This pardon he holdeth forth in the preaching of the Gospel. Now for any to slight this Gospel, and the offer of grace and mercy in it, how can this be looked upon but as the highest contempt, and greatest ingratitude, against the Majesty of God, and as a dreadful addition to all other offences, so calling for a proportionable weight of judgement? That it is so it cannot, (I presume) it will not be denied. Bring we it home to ourselves by way of Application. 
Applic.   
Let that be directed only two ways, by way of Conviction, by way of Exhortation.  
Use. 1 1. By way of Conviction, Reflect we upon ourselves, 
Application to the nation in general. Jerusalem and England pararelled. In respect of spiritual privileges.  we of this Nation, we of this place, in Ierusal●ms glass beholding our own face; beholding our ingratitude, our sin, what mercies, what favours, whether temporal, or spiritual, was jerusalem blessed with which England hath not been? Was jerusalem lift up to heaven in respect of Spiritual privileges, hath not England been so? were the Oracles of God committed unto them, and have they not been so to us? was Christ clearly held forth unto them, & hath he not been so unto us in the preaching of the Gospel, even evidently set forth, and crucified, before our eyes (as Paul tells his Galathians he was to them, Gal. 3). was jerusalems' light greater and clearer then that which shone upon other Cities, and hath not England's light (I may speak it without flattery) out shined the light of any other Nation in the world? was God pleased to send a continued succession of Prophets and Apostles unto them, and hath he not done the like to us in this Nation, sent a succession of able and faithful ministers to declare and make known his mind, and will to us? Thus hath England been exalted above other Nations in regard of special privileges.  
To which also add temporal favours, 
Temporal favours.  which how many, how great? what nation under heaven might compare with England upon that account? what peace, what plenty of all things? what tranquillity and prosperity did England for many years together enjoy, to the wonder if not envy of most other nations. Thus was England for a long time the favourite and darling of heaven, as jerusalem.  
But now what return hath she made of these mercies, these favours? 
Unanswerable returns.  Is not that too like jerusalems'? Have we not generally been an ungratful and rebellious people, as they were? A people that have not known the things which belong to our peace. Temporal, and Eternal? A people which have not given that entertainment to Christ and his Gospel, that he expected. and other nations probably would have done? A people that have rather cast off the yoke of Christ, not enduring his government, any Government that looks like his; And for our temporal mercies, our peace, our plenty, have we not been even forfeited with them? have we not waxed wanton by their Abusing our peace to the making of us secure, settled upon our lees; abusing our plenty (as evil stomaches turn good meats into ill humours,) turning it into pride, Luxury, riot, and Excess. Thus hath this nation under these long continued mercies been like unto a piece of ground, which being overmanured & grown too lusty, runs wild, bringing forth a crop of weeds. Thus hath this abundance of mercies amongst us through the abuse of them brought forth abundance of sins. Neither are we to this day bettered by all those sharp rods, those severe corrections wherewith of late years God hath corrected us, but, Israel like, we even revolt more and more; as it were hating to be reform. Such is the requitals such is the return which England (I speak as to the greatest part therein) hath made unto her God.  
And what an Aggravation of her sin is this? That any nation should thus deal with their God, 
A great Aggravation of England's sin.  to walk stubbornly and rebelliously against him, it is inexcusable; but that a people so favoured, so honoured of God, as England hath been, should do this, this is a thing which God cannot but take more heinously at our hands, then at others. So the Lord maketh his complaint concerning Israel Isaiah 1.2, 3. I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner etc. But Israel doth not know, my people doth not consider. And may not he take up the like complaint against England? God hath nourished and tendered us as children, yet we have rebelled against him; England hath not known, England hath not considered. Now this he cannot but take worse at our hands, then at the hands of any other nation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! And thou O England, that thou shouldest do this that thou shouldest make such a return to thy God, for all his mercies and favours! This is an heinous aggravation of England's sin.  
And aggravating the sin, 
Threatening a proportionable judgement.  what can we expect but that it should also aggravate thy Judgement? So it did Jerusalem's here. Her sin being upon this account greater than the sin of any other place, so was her Judgement (as the verses following set it forth.) No one place that the hand of God fell so heavy upon, as it did upon Jerusalem. And have not we of this nation just cause to fear the like; that in as much as our sins have exceeded the sins of other nations, our judgements should exceed also.  
And what is said of the Nation in general, 
Application to the Town of Yarmouth in special.  let it be applied to this place in special. Upon which it cannot be denied, but God hath bestowed many singular mercies, both Spiritual and Temporal. Among other, preserving us in the midst of this late fiery furnace, which hath burnt so hot in most parts of the nation; to this day continuing our peace and liberty, not suffering the sword (though shaken over us) to break in upon us in an hostile way, as it hath done upon many other Cities & Towns. Now shall we still persist and go on in our sinful provocations, in slighting of Ordinances, profaning Sabbaths, abusing creatures, etc. what can we expect but that as our sins upon this account shall be greater than the sins of other places, who have not enjoyed the like mercies, so should our judgements be.  
Use. 2 For the preventing of which suffer a word of Exhortation. 
Exhortation. To endeavour an answerable return to mercies.  All of us be we excited to endeavour an answerable return to the mercies and favours bestowed upon us. Public mercies, Private mercies; Spiritual, Temporal, Take notice of all, and study to answer all: Looking upon these differencing and distinguishing mercies, as so many obligations, and Engagements upon us, binding us to duty above others, let it be our care to walk answerably. In as much as God hath been pleased to exalt and prefer us above and before others, let it be our endeavour to go before others in all grateful and exemplary obedience. That so these blessings which through the mercy and goodness of our God we have, and do yet in so great a measure enjoy, may not be (what otherwise they will) as so many testimonies against us, affording matter of a just Exprobration. Which is a sad thing, when God cometh to upbraid a people with his favours.  
Mark it. That is Jerusalem's case, the Text, to whom our Saviour here speaketh (as both Calvin and Beza (taking it from Budaeus) conceive of it) not only by way of Commiseration, 
A sad thing for God to upbraid a people with his favours.  but also of Exprobration. As pitying, so upbraiding them. Pitying them in regard of the Calamity which he saw coming upon them, but withal upbraiding them with the mercies and favours which God had bestowed upon them above others, to which they had made a most unworthy return. Even thou!] Thou whom I have done thus and thus for; thou for whom I have done more then for any other place upon earth, O, it is a sad thing when God shall come thus to upbraid a people with his favours.  
A thing which he is not ready and forward to do. So much we may learn from St. James. 
A thing which he is not ready to do.  Jam. 1.5. If any man lack wisdom, let him ask it of God, who giveth liberally, and upbraideth not; viz. those who receiving his blessings thankfully, endeavour to make a right use of them. But as for those who, being ungrateful for them, shall not walk in measure worthy of them, them he will upbraid, So he often doth ungrateful Israel; as elsewhere, so Isaiah 5.1, 2. where comparing Israel to a vineyard, 
Yet being provoked by ingratitude he will do it.  he reckons up what offices he had done to it, in fencing, and planting, and mannuring of it, etc. accommodating it with all necessaries and conveniencies. And this he doth by way of exprobration, upbraiding them with those favours for which they had made so ill a requital. And the like again Jer. 2.5. Thus saith the Lord, what iniquity have your fathers found in me? etc. Neither said they where is the Lord that brought us up out of the land of Egypt; that led us through the wilderness. And so he goeth on, reckoning up the many favours he had done for that Nation, which he doth in an upbraiding way; inasmuch as they had showed themselves so ingrateful and forgetful as they had done. And the like doth our Saviour to those Cities in the Text forenamed, Mat. 11.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He began to upbraid them. 
Be thankful for, and walk worthy of public mercies.  O take we heed that we do not give God just cause to do the like by us. And therefore what special mercies and favours God is pleased to bestow upon us, take notice of them, be thankful for them, endeavour to walk worthy of them. This do we for public.  
And this do we for private mercies. 
Private mercies.  Is it so that God is pleased to bless any of us above other of our brethren in any kind. Be it in our Bodies with health and strength; In our Estates, with larger portions of this world's goods, advancing us above the common rank; In our minds, enriching us with inward gifts and endowments of wit, wisdom, knowledge, etc. O take we heed that these be not a matter of exprobration to us; that by our abusing of them, not improving them, not walking worthy of them, we do not give God just cause to upbraid us with them. Considering that in this case every of these mercies will be as so many several aggravations of our ingratitude. This is that which the Lord by his Prophet Nathan tells King David, 2 Sam. 12.7, 8. Where reckoning up the many favours he had done, and was ready to do for him; how he had delivered him out of the hand of Saul, how be had set him upon the Throne of Israel, giving him his Master's House and Wives, and the House of Israel and of Judah. And (saith he) if that had been too little, I would moreover have given unto thee such and such things; then he cometh to expostulate the matter with him, why he should so deal by his God as he had done. Wherefore hast thou despised the Commandment of the Lord, to do evil in his sight? Thus God taketh the sins of his favourites more unkindly than the sins of any other. And therefore, is it so that God hath endeared any of us to himself by any special favours, wherein he hath preferred us before others, let us be so much the more watchful & careful over our walkings, that so he may never take up the like complaint against us, as our Saviour here doth against Jerusalem; O that thou, even thou shouldest do thus and thus! This it was that David took most heinously, that his favourites and familiars should prove treacherous to him, Psal. 41.9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me.] Some of his Courtiers & friends. Which our Saviour applieth unto Judas' dealing with himself. Joh. 13.18. He that eateth bread with me hath lift up his heel against me.] This did exceedingly aggravate Judas' sin. Had some of the Scribes or Pharisees done what he did, it had been no strange thing. But that Judas should do it; one whom Christ had so far honoured as to admit him to so near an attendance upon his person, to make him one of his Privy Counsel (as it were) this highly aggravated his offence. O take heed lest the like aggravation lie against any of us. And therefore, the more gracious God hath been or shall be to any of us, let us be the more grateful, the more watchful, the more careful to walk worthy of his mercies. I have done with the former of these Circumstances, these Aggravations.  

Second Aggravation, from the time.  Come we now to the latter, which is taken from the Time, and the Season, [In this thy day.]  
Q. And what is here meant by Jerusalem's day?  

The word (Day) explained.  A. Day in Scripture it hath divers senses and significations. Literally and properly we meet with a Natural day, and an Artificial day. The one consisting of twenty four hours, the Sun's Revolution; the other of the time of light, from morning to evening. Both which we find in that one verse, Gen. 1.5. And God called the light day, and the darkness he called night. And the evening and the morning were the first day. By the first understanding the Artificial day, by the latter the Natural. But to let these pass as nothing to our purpose.  
Tropically and improperly the word is diversely used.  
1. Sometimes for the time of man's life, that space which he liveth upon earth. Your father Abraham rejoiced to see my day (saith our Saviour to the Jews) John 8.56. the time of my manifestation in the flesh, and abode upon earth. I must work the work of him that sent me whilst is day, John 9.4. that is, whilst I live here upon earth.  
2. Sometimes it denotes the time of grace under the Gospel. So the Apostle is conceived to use the word Rom. 13.12. where he saith, The night is far spent, the day is at hand.] The night, the time of the Law, which was a time of darkness and Ignorance, wherein spiritual and heavenly mysteries were all clouded and vailed under shadows and figures. In opposition thereunto the time of the Gospel is called, the Day, in regard of the clear manifestation of the grace of God, and of the mystery of salvation to all sorts, not only to Jews but Gentiles, And so that other Text of the same Apostle is looked upon, 1 Thes. 5.5. Ye are the children of the day; living in Gospel times. As also that other prophetical Text, Heb. 4.7. To day if ye will hear his voice, (saith David speaking of the time of the Gospel, as it is there expounded.)  
3. Sometimes it denotes any special opportunity, apt and proper season for any transaction. So that forenamed Text may be understood, John 9.4. I must work whilst it is day; that is, whilst I have opportunity. And so that other. To day if ye will hear his voice; whilst the time and season of grace lasteth, whilst salvation is offered.  
4. And lastly, by Day sometimes we are to understand a set time determined and appointed by God for some special purpose. In this sense we find the word frequently used by the Prophets.  

Jerusalem's Day, what, the time of special grace.  And in these two last senses understand we the word here in the Text. Jerusalem's Day was the time destinated and foreappointed by God, and foretold by the Prophets, wherein the light of the Gospel should shine forth unto her, and that more clearly than ever heretofore, and the offer of grace and mercy should be held forth unto her after a special manner. Of this day, this time, the Prophets make frequent mention. As the Prophet Isai. chap. 60.1. Arise, shine (or be enlightened) for thy light is come, and the glory of the Lord is risen upon thee. So Zachary 9.9. Rejoice greatly O daughter of Zion, for thy King cometh unto thee. Both which had their accomplishment in the coming of Christ in the flesh; and particularly in his coming to Jerusalem at this time, in this manner, presenting himself to it as a King. So he himself applies the latter of these Texts, Matth. 21.4, 5. And hereupon is this here called Jerusalem's day; the day that had been so often foretold; the time wherein God did offer grace and mercy to her after a more special manner then ever he had done heretofore. Before he had often made offers of that kind unto her (as to the whole Nation of the Jews) by sending his Prophets to her. But now he doth it by his Son. So our Saviour sets it forth in that known parable of the Vineyard, Matth. 21.33, etc. A certain man planted a vineyard.] This vineyard was the Church of the Jews (Isaiah 5.1.) whom God took to be a peculiar people to himself, performing like offices thereunto that the Husbandman would do to his vineyard. Being thus planted he let it forth to husbandmen, and went himself into a far Country;] God seemed to leave that Church wholly to the care of the Priests. In process of time he sends his servants to the husbandmen, that they might receive the fruits thereof, verse 34.] God sends his Prophets to this Church, whom (by the Parable goeth on) they beat and slew, vers. 35. So they did the former Prophets many of them. Again he sent other servants, moe than the first, and they did unto them likewise, verse 36. Before the Captivity he sent more Prophets to them then formerly, who found no better entertainment than the former. But last of all he sent unto them his son, verse 37. God the Father sends his Son Christ into the world, with a special message unto the Jews, to require from them the fruits of all that grace and favour which had been shown to them. And this was Jerusalem's day. The time of special grace and mercy offered unto them after a special manner. and that by Christ himself, wherein she had a special opportunity tendered unto her, if she had but had the wisdom to accept it, to lay hold of it, and make use of it accordingly. Even the time of her visitation, as the 44th verse after the Text explains it.  
But, hinc illae lachrymae, this was a matter of just lamentation. The day was come, and even now spent, but Jerusalem had not an eye to see it, a heart to make use of it. And this i● is which our Saviour here bewails in them, and exprobrates to them; pities them for, and upbraids them with. O if thou, even thou hadst known, at least in this thy day, the things which belong unto thy peace.]  

At least] what it here importeth.  At least] There is yet a further Emphasis in that Interjection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et quidèm in hâc die tuâ (saith the vulgar) even in this thy day. Hoc saltem tuo die (saith Beza, whom our Translations follow) At least in this thy day] that is; though thou hast along time stood it out, refusing and rejecting many offers of grace, yet O that at the length thou were't wise! Or [If at least] If after that thou hast slain so many Prophets, so many servants of mine, which have been sent unto thee with conditions of peace, yet thou wouldst receive me their Master, harkening to the message which I bring. Or, [at least] If after all the unkind and ungrateful repulses which myself hath hitherto met with, by thy obstinate rejecting of my Person and Doctrine, yet if now at the length in this my last Expedition, the last journey that ever I shall make unto thee, the last time of ask, now at the day of grace and salvation as to thee is expiring. If now at last thou mightest yet know etc. Thus our Saviour here maketh use of this circumstance as a further aggravation both of his sorrow, and their sin, their stupidity and obstinacy; that in this day of grace, wherein God was pleased to make such a gracious offer of mercy to them, they should yet stand it out to the last, so neglecting and letting slip the present opportunity, (as they had done many other) by the embracing whereof they might yet have been happy.  
So sad a thing it is for a people not to take notice of the seasons of grace and mercy vouchsafed unto them, 
Obs.  
Not to take notice of the seasons of grace, a sad thing.  for their spiritual and temporal felicity and welfare, so as to make a wise use and improvement of them. This our Saviour here so sadly lamenteth in Jerusalem. And this we shall find the Lord elsewhere sadly complaining of in this people, the people of the Jews. As Jeremy 8.7. Yea the stork in the heavens knoweth her appointed times, and the turtle, and the crane, and the swallow observes the time of their coming, but my people know not the judgements of the lord] Those poor creatures, (with many other) merely by a natural instinct, they observe the times and seasons of the year, and so order their going and coming accordingly; but that people knew not the judgement of the Lord, they took no notice of the seasons of mercy and judgement; they saw not the judgements of God hover over their heads, that so they might use timely means for the diverting of them. And this the Lord there chargeth upon them as gross stupidity. And the like regardlesness of seasons and opportunities, and the workings and dispensations of Providence, he elsewhere complains of against them, for by the same Prophet, Jer. 5.4. Surely these are poor, they are foolish, for they know not the way of the Lord, nor the judgement o● of their God. And by the Prophet Isaiah the like, Isai. 5.11, 12. Where he denounceth a woe upon that people for not regarding the wor● of the Lord; not considering the operation of hi● hands; they had no regard of providential dispensations; no regard of times and seasons whether of mercy or judgement. This is a gros● and deplorable stupidity; a just ground both of Lamentation and Exprobration. This is th● thing which our Saviour upbraideth the Pharisees and Sadduces with. They were curious observers of times and seasons in natural things, but in spiritual and heavenly they were altogether stupid. So he telleth them, Matth. 16.2, 3. When it is evening ye say it will be fair weather, because the sky is red, etc.] They were very observant of the usual prognostics of fair or foul weather, they could discern the face of th● sky. But (saith he) can ye not discern the signs of the times.] they were not so wise as to take notice of the choicest times and seasons, such as that then was, being the time of the Messiah his coming unto them. So Saint Luke hath it (as the Syriack also rendereth that of Saint Matthew) Luke 12.56. How is it that ye do not discern this time?] This time of grace, wherein the promised Messia cometh unto you, whom you professed to have so long looked and waited for; and which the Prophets have so clearly pointed out to you, and is now evidenced unto you by so many manifest signs and tokens, as were you not wilfully blind, you could not but see this to be that time. This he chargeth them with, as gross stupidity. And so indeed it is, when men shall not take notice of the accepted time, the day of salvation; not see what belongeth to their peace in their day, in the times and seasons of Grace which God vouchsafeth unto them.  
Especially when God is pleased to manifest and make known his mind and will to them after a more clear and evident manner. 
Especially when more clearly held forth.  That was Jerusalem's case here in the Text. God had made known to them the things belonging to their peace formerly; he had sent his Prophets to them from time to time for that purpose; but now he did it more clearly, by sending his Son to speak to them, to tender himself to them in person. Now this rendered their neglect and contempt a great deal more heinous and inexcusable; that even in this their day they should not know, etc. For them to have been ignorant hereof at any time heretofore under the Law, had been inexcusable, but much more under the Gospel. Even as for men to stumble in the twilight, it argueth heedlessness; but much more to stumble at noonday (as the Prophet speaketh of Israel in another sense, Isa. 59.10). Thus where God is pleased to afford men but a little light, (such as that was under the Law, which Saint Peter compareth to a Candle, a Light shining in a dark place (as that place is by some expounded) 2 Pet. 1.19.) for men not to give heed unto that light, and take notice of the mind of God which is held forth by it, is a great neglect; but when the daystar ariseth, a clear light breaketh forth, such as Gospel-light is; now for men to shut their eyes against the light, or not to make use of it by walking answerably to it, this is an high contempt, of which Calvin here saith rightly, Contemptum manet severior vindicta; it hath a greater vengeance waiting upon it, then if it were a simple neglect. That it is so, I presume, it will not be questioned. Bring we it home by way of Application, which I shall direct (as formerly) only by way of Conviction and Exhortation. 
Applic.   

Use 1. A just Exprobration to many.  First by way of Conviction, how many are there who lie open to this just Exprobration? They have not known, they do not know, even in this their day, the things that belong to their peace. Not to speak of others; bring we it home to ourselves, and see whether the charge do not lie too justly against many of us. None of us but have had our Day, a day of grace and salvation, a time which God hath allotted unto us to look out for our spiritual and eternal welfare; which to some of us hath been a Summersday, a long day. And not only a long, but a clear day wherein God hath vouchsafed to us the means of grace and salvation in a comfortable manner, causing the light of his truth to shine forth most clearly unto us. And yet how many of us are there of whom it may be too truly said, That yet even in this our day we have not known the things which belong unto our peace, to our eternal peace and happiness. But still we remain in our natural blindness, and ignorance, and unbelief having made little or no improvement of these precious times and means.  
Nay, notwithstanding God hath come unto some of us after a more special manner, come near unto us in a more clear manifestation of his Will to us by some special providences, visiting us with special mercies, or special chastisements, thereby calling us unto Repentance, yet have we not known the time of our visitation.  
Now what stupidity, what blindness, what regardlessness, what wretchlessness is this? A heavy aggravation of our sin for present, and (if not timously prevented) of our judgement for future. So doth many a soul in hell at this day find and feel it; over whom (if it would any ways profit or advantage them) we might justly weep and lament, as our Saviour doth herein the Text; O! if they had known in their day the things which belonged unto their peace, how happy, how blessed might they have been? But now how wretched, how miserable? these things being now for ever hid from their eyes. Time was when they had their Day, they had their time of grace, wherein they enjoyed the means of salvation, so as had they but had the wisdom to have made use of them; happy, happy had they been to all eternity. But letting slip that time, neglecting those means, trifling away, that Day, now the night is come upon them, even a night of blackness and darkness, an everlasting night, so as the Sun shall never rise unto them again; they are put into a hopeless, helpless and remediless condition. Not making use of the light whilst they enjoyed it, they are now (as Saint Peter saith of the Apostate Angels, 2 Pet. 2 4. Cast down to Hell, and delivered into chains of darkness, to be reserved unto judgement. Such is their condition now.  

Use 2. All exhorted to know what belongeth to their happiness, in their day.  Which that it may never be ours, give way to a word of Exhortation. Every of us suffer ourselves to be awakened and stirred up to take notice of our day, and so to take notice of it, that therein we may see and know the things which belong unto our peace, to our welfare and happiness, and that both temporal and eternal.  

1. Temporal happiness of the Nation.  1. For our Temporal happiness. O! that we and all others in this Nation were but yet so wise, as in this our day to know the things belonging thereunto; so to know them as that we might comply with them.  

What belongeth thereunto.  Q. But here (it may be) some of you will be ready to ask me, What are these things?  
A. A Question not unuseful. In the resolution whereof I shall give you no other directions then what the Text itself giveth me the hint of.  
1. Seek Peace itself; 
1. Seek peace itself.  I mean external peace. It is not for nothing (as I told you) that Peace is here, and so often elsewhere in phrase of Scripture, put for prosperity and happiness. Peace, as in itself it is one of the chief blessings upon earth, one chief part of this external happiness, so it is a thing which doth much conduce to the completing of it. As War maketh a people miserable; so Peace happy, making them flourish in all kind of outward blessings. And upon this account seek we after this Peace, making this our Motto, Pacem te poscimus omnes; all of us seriously desiring and indeavoring after peace.  
1. Civil Peace; the Peace of the State. 
1. Civil peace  It is the Prophet Jeremy's Counsel to the Captives in Babylon, that they should seek the peace thereof, Jer. 29.7. Seek the peace of the City, whither I have caused you to be carried away Captives, and pray unto the Lord for it; for in the peace thereof shall ye have peace. And the like do we for England's Pray for the Peace of it. Upon that depends her welfare and happiness. Divisions hastened Jerusalem ruin. O! pray that England's divisions may not do the like to her. Seek the peace of the State, Civil peace.  
2. And as Civil, so Ecclesiastical, 
2. Ecclesiastical peace.  the peace of the Church, Pray for the peace of Jerusalem. Psal. 122.6. Peace be within the walls, and prosperity within thy palaces, ver. 7. Upon Jerusalem's peace depended the peace of the whole Nation of the Jews. And surely upon the Church's peace in a great measure depends the peace of this Nation. And therefore seek after this peace; seek it from God; being earnest with him that he would heal our breaches, giving one heart and way to his people. And promote it by all holy ways and means. But I shall not dwell upon this which I do but meet with by the by, taking the hint from the word in the Text. For the procuring the welfare of this Nation, seek Peace itself.  

2. Embrace the Gospel of Peace.  2. And (Secondly) be we sons of Peace. It is the direction which our Saviour giveth to his Disciples when he sent them forth to preach the Gospel (in that forecited Text) Luk. 10.5, 6. Into whatsoever house ye enter, first say, Peace be to this house. And if the Son of peace be there, your peace shall rest upon it.] The Son of peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, (as before I have explained it) such persons as were disposed to receive and embrace the Doctrine of Peace, the Doctrine of the Gospel; where they met with such persons, there their Peace should rest; all the happiness which they had wished to them, should come upon them. Now would we in like manner that that peace which is to be wished unto this Nation might thus rest upon it; be we in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sons of Peace, readily embracing this Doctrine of peace, the Gospel. This it was (as I have shown you) which above all other things belonged to Jerusalem's peace, her receiving of Christ and his Gospel. Had she but done this, happy had she been. That England may be so, have we a regard unto this. In this our day make much of God's Religion, make much of the Gospel, which as yet through the goodness of God is continued unto us. Let that at the length find such entertainment amongst us as it deserveth. Let the Messengers thereof be received. Let their feet be accounted (as they are said to be, Isa. 52.7.) Beautiful, which bring good tidings, which publish peace. This do the Ministers of Jesus Christ, who are Messengers of peace, bringing those glad tidings of peace and reconciliation with God through Christ, publishing salvation O! let their feet be beautiful. Let their persons be welcome, much more their message. While you receive them into your houses, receive that into your hearts; showing forth the power of it in your lives and conversations, by so walking as becometh the Gospel. In this way seek we the External peace, welfare and happiness of this Nation.  
However, in this our day, 
Use 3. Spiritual and Eternal Peace to be sought above all, and that whilst the Day of Grace lasteth.  seek we our own peace, Eternal peace; being all of us wise for ourselves, so wise as in this our day, to know what belongeth to our peace; the peace and happiness of our own souls, our eternal salvation. As yet through the mercy and goodness of God our day is continued to us. The day of our lives. Whereas the Sun is set upon many others before our eyes: every day it goeth down upon some or other of our brethren, our Relation, our friends, our associates, and Companions. It is night with them. It is yet day with us. And as the day of our lives, so the day of grace and salvation is yet continued to us; Yet doth the Sun of righteousness stand over our heads; yet doth the light of the Gospel shine forth unto us; yet is the Golden sceptre of grace and salvation held forth unto us; our day is yet continued. Oh that in this our day, whilst the means of grace are continued unto us, and we to the means, we might all of us see and know the things which belong unto our peace. Which word of Exhortation I desire it may come home to every soul that heareth it. It may be (and I fear it is so,) some and many of us have a long time shut our eyes against the light; we have not seen; we do not to this day see these things which do so nearly concern us: How many offers of grace and mercy have we slighted and rejected? God hath offered conditions of peace to us, entreating, beseeching us by his Ministers to be reconciled unto him; striving with us by mercies, by chastisements, by word, by the secret motions of his own Spirit. And yet for all this we still stand out against him, harden our hearts against him, so as we will not receive Jesus Christ upon Gospel terms, as our Saviour and Lord. Now unto all such be it spoken in the language of the text. Oh that you even you, at least in this your day, did but know the things which belong unto your peace! How ever you have most rebelliously and ingratefully withstood many offers of grace, yet that now at the length, whilst this day of grace lasts, before the Sun set upon you, and your eyes be closed up with everlasting darkness, you would come in & accept of these offers of grace, not standing out any longer.  
To that end consider, first, 
Motives:  that the time of your life, and of God's grace, is but a day. 
1. The time of man's life and Ggds grace but a day.  [This your day]. A day is of no long continuance, specially a winter's day. A few hours the Sun is above the Horizon, but than it setteth, and leaveth a sable darkness upon the face of the earth. Such is the life of man, a day; and that (to make the best of it) a winter's day; stormy and short. Brethren the time is short (saith the Apostle, speaking of the time of man's life upon earth) 1 Cor 7.29. How short who knoweth? oftimes doth the Sun go down upon man before it be well up. Oh therefore now up and be doing? The day is a time for Action, the night for rest. Man goeth forth unto his work, and to his labour until the evening, Psal. 104: 23. And so is the day of this life. This is the time for the working out of our salvation. And therefore now set upon this work. I must work the works of him that sent me whilst it is day (saith our Saviour in that John 9.4.), the night cometh when no man can work. The night of death. There is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest (saith the Preacher) Eccles. 9.10. And therefore (as he there maketh the use of it.) whatsoever thy hand findeth to do, do it with thy might. Thus do we the work of the particular calling, much more of the general; the working out of our salvation, the making of our Calling and Election sure. This do we? and that in this our day. To day if you will hear his voice, harden not your hearts, whilst the day of life, and the day of grace lasteth; Behold now is the accepted time, now is the day of salvation, (saith the Apostle to his Corinthians) 2 Cor. 6.2. And therefore (as he there presseth it upon them ver. 1. Let not us receive the grace of God in vain. This do they who enjoy the outward means of salvation, but are not bettered by them; like the earth which receiveth the seed which is cast into it by the hand of the Husbandman, and drinketh in the former and latter rain, and yet remains barren; Let not us so receive the grace of God tendered and held forth unto us in the preaching of the Gospel. But let it into our hearts, that taking root there it may bring forth Gospel-fruits in our lives. And this do we now; Now whilst it is called to day. Remembering that the time of grace, and of our life, is but a day.  

2. Our Day.  2. And (secondly) remember that this is our day. [In this thy day.] This was Jerusalem's day, the Jews day wherein grace and mercy was offered unto them. The next was the Gentiles day; or the next was God's day, wherein he would visit them after another manner, in judgement, not in mercy. And therefore saith our Saviour here. Oh if at least in this thy day! And hear we him speaking the like to every of us this day. Oh that you in this your day! The time of this life is our day; A day that hath no morrow. And the time of grace is our day. Shall we let slip this day, then expect we God's day, even that diem ultionem, the day of vengeance. Such days our Saviour foretelleth were coming upon the Jews, Luke 21.22. These be the days of vengeance; speaking of the time of Jerusalem's destruction, wherein the Lord would severely revenge all those indignities offered to his Son. And such days of vengeance God hath for all obstinate sinners. It may be in this life: If not, yet at that last day, which will be a day of blackness and darkness, a day of wrath and revelation of the righteous judgement of God. Now knowing the terror of that day, Oh! that all of us would be persuaded now in this our day to look out, to take notice of what belongs to our peace and comfort at that day.  
This is our day, 
3. But one day.  a time allotted us by God for this purpose, to husband for the good of our souls. And 3ly this is but one day. As for the Labouring-man he hath many days allowed him to do his work in. And so, if he have lost one, he may yet recover it, get it up again at another time. But as for us, we have but one day. If that day be past, there is no recovery. Soles occidere & redire possunt; The Sun setteth and riseth again upon the earth. But if the Sun of our life, and the Sun of God's grace be once set upon us, never look that it should rise upon us again. O! therefore, in the fear of God, be we all of us awakened, and stirred up, that we may not sleep nor trifle away this our day, either in doing of nothing, or that which is worse, Remember that upon this our day depends our Eternity. And therefore now whilst it is called to day, all of us look out to what belongs to our eternal peace. Behold, at this day the Lord Jesus is riding in triumph in the midst of his Ordinances, as here he did to Jerusalem, in the midst of his Apostles and Disciples; O that there were such a heart in every of us! that we might now Lift up, set open those everlasting doors, the doors of our souls that this King of Glory might enter in; that the Lord Jesus might come and take a full possession of all our hearts, so as to rule thereby his Word & Spirit. Then quàm faelices & beati, how blessed and happy shall we be? Such use make we of this General day, this day of Grace.  

Particular days in the general day.  Wherein there are also particular days, particular times and seasons, in which Christ cometh unto men (as here he did to Jerusalem), offering himself to them after a more special manner. This is that which he tells the Laodicean Angel. Rev. 3.20. Behold I stand at the door and knock. So he doth at the doors of men's Consciences, where he knocketh both by Outward means, by his Word, by mercies & Chastisements, every of which is a knock at this door; and by inward motions of his Spirit. Now is it so that Jesus Christ thus knocketh at any of our hearts, at this, or at any other time; let us forthwith open unto him. That is the meaning of every such knock. It is the voice of my beloved that knocketh (saith the Spouse) saying open unto me, Cant. 5.2. And this do we, receiving him into our hearts by Faith, that he may dwell there as a Saviour & a Lord. And this do we forthwith. Not knowing but this may be the last knock (as this was the last time that ever our Saviour knocked at Jerusalem's gates): which if it be and shall be slighted, than what remains but a just retaliation, even that which we meet with Luke: 13, 25. That the door being shut, we should stand without and knock, receiving no other Answer but that which is there returned, I know ye not, whence ye are. Or that which we find in the close of the Text, that the things which belong to our peace should be from thenceforth hid from our eyes. So it followeth.  
But now they are hid from thine eyes]. 
Jerusalem's doom.  In which words we have Jerusalem's Doom, or Judgement, (the spiritual part of it, for that only I intent to deal with). A Judgement answering to their sin. Their Sinn was, that they had not seen, they would not, when they might; Their judgement is, that as they did not, so should not see what they might have done, But now they are hid from thine eyes]  
Q. But what was thus hid?  

Vide Gerhardi Harmon. ad loc.  A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is hidden. A verb of the Singular number; admitting (say some) of a twofold reference. Either to what went before, or what followeth after.  

Judgement hidden from Jerusalem's eyes.  1. To what followeth after. So it is looked upon by some, as relating to what our Saviour in the subsequent verses foretelleth concerning the final destruction and desolation of Jerusalem. The days shall come upon thee, etc.] This was hid from their eyes. A truth. It was so, and that through their incredulity. Often had they heard the judgements of God denounced against them, as by the Prophets, so by Christ himself, but they gave no credit to what they heard. Their eyes being blinded with their present temporal prosperity, and with the spiritual privileges which they then enjoying, looked upon as entailed upon them and their posterity, they were ready rather to make a mock of all threaten of that nature. Flattering themselves, even as Babylon is said to do, Isa. 47.8. which said in her heart, I am, and none else besides me (she was a Nonsuch), I shall not sit as a Widow, neither shall I know the loss of Children. Thus did Jerusalem; what ever was told her, by whomsoever, yet she did not, she would not believe that ever such a change should happen unto her. This was hid from her eyes. And even this was a sad thing, deserving to be lamented over, in as much as hereby their condition was rendered the more desperate. But I shall not insist upon this.  
2. 
Things belonging to Jerusalem's happiness hid from her eyes.  More properly these words are conceived to look backwards, relating to what went before. And so much those particles do intimate unto us; [But now], as looking back to the words precedent. If thou hadst known, even thou, at least in this thy day the things which belong to thy peace? But now they are hid from thine eyes; viz. the things themselves, or the knowledge of those things.  
Q. But how is this here said to be hid from their eyes?  
A. Why, it was so for the Present, 
And that both for the present and future.  and it was so for the future. For the present, they did not see it; for the future, they should not see it.  
Q. But how came it thus to be hid?  
A. Hereof a double ground or Reason may be assigned.  
1. Their own wilfulness 2. 
The ground thereof double.  God's righteous judgement. Through the former it was, that they did not see, and through the latter it was they should not see what belonged to their peace. Upon these two I shall insist severally.  
1. This was hid from their eyes, 
1. Their own wilfulness.  through their own wilfulness. They would not see what belonged to their peace, their temporal and eternal happiness. Notwithstanding that it had been clearly revealed and held forth unto them, yet they shut their eyes against the Light. This is that which our Saviour chargeth upon this people, the people of the Jews in that known place, Joh. 3.19. Light is come into the world, but men loved darkness rather than light. So was it with the generality of that Nation. Christ, who was the light of the world, he was come into the world, and in particular come unto them, declaring and making known to them what belonged to their peace. But they loved darkness, the darkness of sin and ignorance, preferring it before the heavenly light of Divine Truth, which shone forth unto them. Such was their obstinacy, that they even closed their eyes, and would not see. So our Saviour himself sets it forth, Mat. 13.14. where citing the prophecy of the Prophet Isaiah, he showeth how it was verified in that people of the Jews in his time. In them (saith he) is fulfilled the prophecy of the prophet Isaias, which saith, Behold, hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. (though they daily heard the Word, & saw the Works of Christ with their bodily ears & eyes, yet they did not believe him, or in him). How so? The reason followeth in the next verse. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest they should at any time see with their eyes, and hear with their ears, and understand with their hearts, etc. Such was the wilful obstinacy of that people, that they even stopped their ears against the Word of Christ, and closed their eyes against his Works, they would not see what belonged to their peace; and in this way it came to be hid from their eyes. And this our Saviour here taketh up as a just matter of Lamentation to him, and Exprobration to them; bewailing them for it, and upbraiding them with it.  
And so it is, 
Obs. Wilful ignorance asad and sinful thing.  Wilful ignorance is a matter of just Lamentation, and Exprobration to a people. So our Saviour here taketh notice of it in Jerusalem. But now these things are hid from thine eye. Hoc non dicitur ad levandam Hierosolymae culpam (saith Calvin upon it.) our Saviour doth not speak this any ways to excuse, or extenuate Jerusalem's fault, but to aggravate and heighten it. Such is wilful and affected ignorance. True indeed, as for simple ignorance, where men are ignorant through the want of the means of knowledge, that excuseth a tantô, in part. The servant which not knowing his Master's will, did commit things worthy of stripes, shall be beaten with few stripes (saith our Saviour in the Parable) Luke 12.48. In as much as he should have known it, and might have known it, had he enquired after it, (which he ought to have done,) therefore his ignorance doth not wholly excuse him, yet being an extenuation of his fault, it is so also of his punishment. Simple ignorance of the mind and will of God as concerning what we do or believe, is no just plea for any, no just excuse, in as much as they are by duty bound to know it, & might know more of it then they do, were they not wanting in the inquiry after it. But wilful affected ignorance, when men refuse to know, close their eyes against the light, & stop their ears against instruction, shutting it out of their souls, this is an high aggravation of the sin and punishment of those that are guilty of it.  
R. And well may it so be looked upon, in as much as it is not a mere neglect, 
R. Being a contempt against God.  but carrieth a contempt with it. Now we know wi●h what an eye Contempts are looked upon in the Courts of men upon earth. When men refuse to take notice of their Orders and decrees, this is highly taken as being an affr●nt to the Court, and the offenders are severely proceeded against. And so is it in the Court of heaven; when men shall refuse to take notice of the mind and will of God clearly intimated unto them, this being a contempt, an affront to heaven, God cannot but take it highly at the hands of those that are guilty of it, and make them know that he doth so. So much we have fully expressed in tho●e words of Wisdom, Prov: 1.24. Because I have called and ye have refused etc. ye have set at nought all my counsel, and would none of my reproof; I will laugh at your calamity etc. And again vers. 29, For that they hated knowledge etc. Therefore shall they eat the fruit of their own ways etc.] Of such dangerous and desperate consequence, is it to shut out any beam of divine light, out of the soul, 
To close the eyes against Gospel-light high contempt.  to stop the ear against any word of God.  
Specially when men shall close their eyes against Gospel-light, stop their ears against the word of life, the word of grace and salvation. This was Jerusalem's case here. She did not, she would not know the things belonging to her eternal peace, notwithstanding he who was the Pr●nce and Lord of peace, the great Peacemaker, the Son of God himself came to preach peace unto them, to show them what it was that was of so great concernment to them, yet they would not hearken to him. And by reason hereof these things were now hid from their eyes. And upon this account the Lord Jesus, as a tender hearted Saviour, here so passionately weepeth over them. And surely of all things that can happen unto man upon earth, there is no one thing more deplorable than this, when men are thus wilfully blind, obstinately ignorant.  
And (to make some Application of this Branch) Is not this the case of too many among ourselves at this day. 
Applica. Too many among ourselves guilty hereof.  Alas, how many such poor ignorant souls are every where to be found? Men and women willingly and wilfully ignorant of what concerneth their eternal peace. They cannot say it is for want of light that the are blind; that they do not see. No, the light of the Gospel hath for a long time shone forth unto them. They have been born and brought up in Gospel-times and places; where they have enjoyed the means of grace and salvation in a plentiful manner: So as in this respect they may be called Children of the light, and Children of the day. And yet for all that they walk in darkness; the things which belong unto their eternal peace are hid from their eyes. They do not see, because they will not see. They have no desire to be acquainted with the mystery of salvation; and so continue strangers to it. A most deplorable state and condition.  
So let it be looked upon by others; by those whose eyes God hath opened to see what they do not. 
A thing to be lamented by others.  Whilst they see these things hid from them which God hath revealed to themselves, let them, (blessing God for this his free grace which hath caused them thus to differ) in imitation of their blessed Saviour's pity and compassionate this their wilful obstinacy and blindness. This we may find the Lord sometimes sadly bemoaning in this his people, the people of the Jews, Jer. 4.22. my people is foolish, they have not known me; they are sortish children, and they have no understanding. And the like we may hear the Prophet doing in the Chapter following, Jer. 5. where complaining of the incorrigibleness of that people (the generality of them) under the Judgement of God; how notwithstanding God hath strucken them yet they were not sensible, they had made their face harder than a Rock, (as he speaks ver. 3.) he then bemoaneth and pitieth this their condition in the next verse, Therefore I said surely these are poor, they are foolish etc.] of all folly none like this; when men do (as it were) sanis insanire, they are wittingly mad or foolish. They will not see what belongeth to their peace. O pity we them that are in this condition!  
And O that they might be persuaded to pity themselves! 
Much more by themselves.  to mourn over this their desperate obstinacy. This they shall do, sooner or later; it may be when it is too late. So they may hear some of their Companions doing; as viz. that impure Adulterer, whom the Wiseman speaks of, Prov. 5. Who having given his honour unto others, and his years to the cruel (as the 9 ver. hath it) having spent both his reputation, and estate, and strength upon Harlots, who seeking nothing but themselves, care not how they make a prey of others, ofttimes with their honesty putting off also all kind of humanity; then he cometh to mourn at the last, when his flesh and body are consumed (as it followeth ver. 11.), finding nature decayed and spent, and his body (it may be) seized upon by some foul and loathsome disease, (some of which (it may seem) were wont to attend this sin in those times, as well as in these,) feeling his hones full of the sin of his youth (as Zophar speaks, Job 20.11.) now he cometh rugire in novissimis (as the Original hath it). 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rugiit. proprie Leonum; Bux torf:  At his last, seeing how he hath by his lewd and dissolute courses brought himself to an untimely and infamous end; now he roareth, roareth as a Lion (as the word there properly signifieth). Seeing himself ready to go to hell, now his soul is filled with more horror, than ever his body was with pleasure. And mark what followeth, ver. 12. And say, How have I hated Instruction, and my heart despised reproof? And have not obeyed the voice of my teachers, nor inclined mine ears to them that instructed me.] Lo here the true original of all his misery; which though before he would not, yet now when it is too late he is brought to acknowledge, even his not harkening to Instruction. O take heed that it may never be so with any of you! that you be not at your latter ends brought to mourn upon any such account.  

Instruction and reproof not to be slighted.  Which that you may not, do not any longer what he did, hate instruction, despise reproof. Do not stop your ears against the truth of God held forth unto you in the Ministry of his Word, discovering unto you the sinfulness of those ways and courses wherein you have walked, and showing you how you ought to walk so as you may please God, do not shut the counsel which the word giveth you, out of your hearts. Do not any longer say unto God, Depart from us. This do all obstinate sinners, who living under the means of grace, do yet go on in their sins. So Job describeth some of them, Job. 21.13, 14. They spend their days in wealth, (living in jollity, and mirth, & pleasure, happily enjoying, an interrupted course of prosperity, not being acquainted with those crosses and afflictions which befall others), Therefore they say unto God, depart from us, for we desire not the knowledge of thy Law. This do too many even among ourselves; though with their tongues they dare not, yet with their hearts, and in their lives they speak as much; plainly m●nifesting to the world by their words and actions, what the thoughts of their hearts are; viz. That they do not desire to have any acquaintance with God, or his Word; to know his mind and will that they may do it. And thus are the things which belong unto their everlasting peace hid from their eyes.  
O most sad and deplorable condition! 
The desperate contion of obstinate sinners.  what hope can there be of such an one? Upon this account our Saviour here looketh upon Jerusalem's estate as most forlorn and desperate. She neither had, nor would see what belonged to her peace. So as through her wilful ignorance this was hid from her eyes. And therefore let her now make account of what followeth; The days shall come upon thee, when thine enemies shall cast a trench about thee, etc. And even such is the condition of all wilful and obstinate sinners, who shut out the light of God's truth out of their hearts, will not give way to the admonitions, directions, convictions of the Word and Spirit, so as to be wrought upon by them, to be changed and reform in their hearts and lives, let them make account that the like days shall come upon them; days of blackness and darkness, days of judgement and vengeance; it may be temporal, (which they have just cause to fear, continually hanging over their heads) however, eternal.  
And O that now the terror of the Lord might fall and take hold upon every one of you, 
An alarm to such.  whose condition this is! that being awakened, you may be also persuaded to open your eyes, to set open the doors and windows of your souls, to let in the Sun of righteousness, to let in that heavenly light which shineth forth unto you, that so the things which belong unto your peace, your eternal peace and happiness, they may be no longer hid from your eyes; which if they still be through your obstinacy and wilfulness (for other cause you can assign none), then take heed lest that God, whose patience you have abused, and whose grace you have rejected, do in his most righteous judgement seal up your eyes, passing an irrevocable sentence upon you, that seeing you will not see, therefore you shall not see, but that these things be now from henceforth for ever hid from your eyes.  
And so I am fallen upon the second Particular, 
2. The second cause of Jerusalem's blindness, God's righteous judgement.  the second ground and cause of this blindness in Jerusalem .. The things belonging to her peace were hid from her eyes, as through her own wilful obstinacy, so also through God's righteous judgement. And thus they were hid not only for the present, but also for the future. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But now they are hid from thine eyes;] That is, from henceforth; so as now thou shalt not see them, and that through the righteous judgement of God, hiding them from thee.  
Thus it is, Days of Grace have their dates. 
Obs. Days of grace have their dates.  Mark it. This is the Observation which this passage naturally yieldeth us: Days of Grace have their dates. Times and seasons, wherein the Grace and Mercy of GOD is offered and tendered to the Sons of men for their acceptance; they are limited, they have their terms and boundaries, beyond which they shall not extend. Hence is it that they are called by the name of Days, If thou hadst known in this thy day]. Now a Day is a determined time. However there are Winter-days and Summer-days, some shorter, others longer, yet each is limited and measured by the motion of the Sun. And so are the Seasons of Grace which God vouchsafeth unto the Sons of men upon earth: though some are longer than others, yet all limited, all determined by God. What the Prophet Habakuk ●aith of Prophetical Vision, Hab. 2.3. The Vision is for an appointed time, the same may be said of these gracious dispensations, the offers and tenders of grace and mercy; they are for an appointed time. Days of Grace have their dates, their limits.  
So have both National and Personal days. 1. National days, 
1. Nationall days.  wherein God offers mercy to communities of men, these are limited. So it was we know with the old world, concerning which we may hear God declaring his purpose, Gen. 6.3. My spirit shall not ever strive with man, for that he also is flesh, yet his days shall be an hundred and twenty years. A long time God had striven with the men of that generation. He had so done, and that both outwardly and inwardly. Outwardly, as by his Works, so by his Word, which was preached to them by Noah, whom Saint Peter calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Preacher, or publisher of Righteousness; of the righteous judgements of God in case they should not repent, to which in the name of God he persuaded them. By him it was that Christ went and preached to the spirits in prison (as the same Apostle hath it) 1 Pet. 3.19. This he did by the Ministry of Noah, or some others, who were inspired by him; In and by them he preached to the men of that generation, who were then alive, but at this time, when Peter wrote that Epistle, dead, and their spirits, their souls (many of them) in the prison of Hell. And besides this Outward striving by his Word, he did also strive with them Inwardly by the inward motions and operations of his Spirit, pressing and urging their consciences to Reformation and Repentance. Thus he had striven with them, and that long, but he will not ever so do. My Spirit shall not ever strive with Man]. And thereupon he limits them a time for their Repentance: The days of Man shall be an hundred and twenty years']. Not that the time of man's life should not afterwards exceed that number of years, for we find divers after the Flood living much longer; but so long should their day of grace and mercy last. So long a time out of his gracious indulgence God would yet allow to that generation to bethink themselves, to reform their hearts and lives in; which if once past and not improved for the end to which it was allotted them, than they must look for no more mercy, but a deluge of vengeance should sweep them off from the face of the earth. To this I might subjoin that of Nineveh, which had her forty days, and no more allowed unto her for the same end. Forty days and Nineveh shall be destroyed, Jon. 3.4. viz. except within that time they repent, which condition God reserved to himself. Thus there is a time appointed and determined by God, which though he do not declare to others, yet he hath set down with himself, how long he will strive with a Nation, a people, how long he will wait for their Repentance; which time being past, than the date of mercy is out. So it was with Jerusalem here; she had had he Day, a day of grace, and that a long day; wherein she might have seen what belonged to her peace, but that day being now spent, Now these things are hid from her eyes.  

2. Personal days.  2. And as Nationall so Personal days. The times and seasons allotted unto particular persons, for their accepting the offers of grace and mercy held forth unto them, these also are limited. So is not only the Common and General day; The time of this life, beyond which the tenders of mercy do not extend. 
The general day, the time of this life.  Now is the accepted time, now is the day of salvation (saith the Apostle, 2 Cor. 6.2. speaking (as he is conceived) of the time of this life). This is the day of grace. If this day be gone, mercy is gone. As for those who have here abused the patience and long sufferance of God, not considering that it should have led them to repentance; so slighting the offers of Mercy, let them look for nothing but Justice hereafter. That rich Glutton who would not out of his abundance spare poor Lazarus a crumb of bread, baing in hell may call and cry for a drop of water to cool his tongue with, and yet go without it. The Sacrifices of Grace and Mercy are only so long as this day of grace lasteth, during this life. If this be gone, then as the tree falleth (towards heaven or hell) so it lieth. Death closing up the eyes of impenitent sinners, then are the things which belong to their peace, their happiness, for ever hid from them.  
But also Particular days, 
Particular days.  particular times and seasons, and that during this life. Certainly such times and seasons there are: As there are appointed times for all other occasions. To every thing there is a season, and a time to every pupose under heaven, (saith the Preacher) Eccl. 3.1. So it is to things Natural; however to us they may be Casual, and in themselves Contingent, or it may be Voluntary, left to the will of man; yet they are all determined, as for other circumstances, so for the time, and that by God, who doth by his Providence order and limit them for their beginning, duration, ending. And surely so it is in things supernatural; he who hath thus bounded and limited all other things upon earth, hath not left his own gracious dispensations sine die, at an uncertainty; but he hath also set down with himself a day, a time for them, beyond which they shall not extend; so as if that be expired, there is no more room for mercy. The truth of this we may see in those Rebellious murmurers amongst the Israelites. A long time God striveth with them. Forty years long was I grieved with this generation (as the Psalmist hath it) Psal. 95.10. All that time they tempted God, and proved him, and saw his works (as the Apostle goeth on) Heb. 3.9. So long experience they had of the gracious presence of God in the midst amongst them, manifesting his power and mercy in delivering, protecting of them, and providing for them, yet they tempted and proved him, not believing what he had said unto them, nor yet so considering what he had done for them, as to trust in him, and rest upon his Providence. Thus did they err in their hearts, not knowing the ways of their God (as it there followeth, ver. 10.) Now herewith the Lord was (as well he might be) grieved, offends d, provoked, yet bearing with them; but so he would not ever do. Having born it foe tie years, than he will bear it no longer; [So I swore in my wrath, they shall not enter into my rest, ver. 11.] They should never come into the earthly Canaan, the land which he had promised unto Abraham as a resting place for his Posterity. Which sentence was accordingly executed upon those murmurers, whose carcases fell in the wilderness (as it followeth ver. 17.). None of them who came out of Egypt, from twenty years old and upward, entering into Canaan, save only Caleb and Joshua, (as you have it foretold Numb. 14. 29, 30.) So was it with them as to the Earthly Canaan, and so shall it be with all obstinate and obdurate sinners as to the Heavenly Canaan, that eternal rest (whereof the earthly Canaan was a Type): However God may strive with them for a time, and it may be a long time, yet there is a time when he will strive no more, but will pass a peremptory sentence upon them, that they shall never enter into his rest; so shutting the door of mercy against them.  
Which he doth, 
The door of mercy sometimes shut in this life.  and that (as I said) often in this life. We know how it was with Esau, that profane Esau, so stigmatised and branded by the Apostle, Heb. 12.16. for his so far undervaluing of that high privilege of his primogeniture, his Birthright, to which was annexed the Covenant, as to sell it for a morsel of meat, (or a mess of Pottage) when afterwards he came to make suit for it, he was rejected. So you have it in the verse following, ver. 17. For ye know (saith the Apostle) how that afterwards when he would have inherited the blessing, he was rejected; for he found no place for repentance, though he sought it carefully with tears. Thus however before he slightly esteemed that privilege, yet being better advised, upon second thoughts, he seeketh it, & that earnestly, but all in vain, For he found no place for repentance; viz. in his Father Isaac, who had conferred that blessing upon his other Son Jacob; he could not with all his tears move him to repent of what he had done, so as to recall his grant, and confer the blessing upon him. Herein was he a Type of profane obstinate sinners, who sleight and despise the grace of God when it is offered and tendered unto them. Afterwards it may be, when God cometh to open their eyes, to awaken their consciences, and to convince them of what they have done, and to discover to them the misery of that state wherein they are, than they seek and cry for mercy, and yet go without it; the Decree then (as it were) falling in travel, and beginning to bring forth (as the Prophet speaketh, Zeph. 2.2.) the door of mercy is shut against them:  

R. The contempt of grace hereby vindicated.  R. Which God doth (as I said) in his most just and righteous judgement; thereby vindicating the contempt of his grace and mercy: which is an attribute that God is tender of, and will not endure to have trampled upon. So as where that will not take place, Justice shall. Hence is it that God shuts the door of mercy against those that have rejected it when it was offered to them; refusing to hear them, who have refused to hear him. So wisdom sets it forth in that Text, which I willingly repeat, Prov. 1.24. Because I have called and ye have refused, etc. Therefore I will also laugh at your Calamity, I will mock when your fear cometh. When your fear cometh as desolation, and your destruction cometh as a whirlwind, etc. Then shall they call upon me, but I will not answer, thy shall seek me early, but shall not find me. ver. 28.29. A just retaliation and requital, that whilst men shall let Jesus Christ stand at the doors of their hearts and knock (as he tells the Church of Laod●cea that he did Rev. 3.20) and yet not let him in, that he should shut the door against them, so as though they knock, yet they shall find no audience, no entrance.  
Obj. 1. 
Obj. 1. The promise of opening to them the knock cleared.  But is not this directly contrary to the promise which our Saviour maketh, Mat. 7.7, 8? Where encouraging h●● Disciples to Pray, he bids them, Ask and it shall be given you, seek and you shall find, knock and it shall be opened unto you. For every one that asketh receiveth; and to him that knocketh it shall be opened.  
A. 1. 
Answ. 1. This promise made to believers.  For Answer to this, Take we notice (1) Who they are to whom our Saviour here speaketh, viz. to his Disciples, such as had received him, and believed on him. Now such indeed have the promise of audience and acceptance at all times. Being favourites of heaven they have always free entrance to the Throne of grace, so as they may come thither at all times with confidence and boldness (as the Apostle exhorts ●hem to do, Heb. 4. last); This being a privilege purchased for them by the blood of Christ (as the same Apostle showeth, Heb. 10.19.) But not so others. Not so rebellious and obstinate sinners. What have they to do to take the name of God into their mouths, by invocating of him? seeing they are such as hate to be reform. What have they to do to press upon the throne of grace, who are despisers of it, and enemies to it.  

Answ. 2. God must be sought in due time.  A. But (Secondly) this Promise must be looked upon not as Absolute, but as Conditional, admitting of many restrictions and limitations. Among other, of time. They who would seek God so as he may be found, they must seek him timely, whilst he may be found. So the Prophet Isaiah directs the Jews. Seek ye the Lord whilst he may be found. Isai. 55.6. with which agrees that of the Psalmist, Psalm. 32.6. For this shall every one pray unto thee, in a time when thou mayest be found: Tempore inveniendi, in a time of Finding. Clearly intimating, that there may be a time wherein God, though he be sought, yet will not be found. This is that he tells the Jews, Isai. 1.15. When ye spread forth your hands, I will hid mine eyes from you, and when ye make many prayers, I will not hear. Not hear them when they pray; no, nor yet hear others praying for them. So the Lord telleth his Prophet Jeremiah, upon that account willing him to surcease his intercession, on their behalf. Therefore pray not for this people, neither lift up cry, nor prayer for them, neither make intercession to me, for I will not hear thee, Jer. 7.16. And elsewhere he tells the Prophet Ezekiel concerning that Land, Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls, Ezek. 14.14, 20. So irrevocable is the sentence which God sometimes passeth upon obstinate and rebellious sinners, such as have despised his grace and mercy, that all means used for the procuring ana gaining his favour towards them, shall be ineffectual, and to no purpose.  
Replic. 
Replic. Repentance at all times finds mercy.  True, it may be said, so long as they continue in their sins, they can expect no other: but repenting and forsaking them, there is mercy to be found. So it there followeth, in that of Isaiah 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. And the Lord giveth all sinners to know so much by his prophet Ezekiel, Chap. 18.21. & 33.14. which Texts for substance (though not in express terms) speak what the former of them was cited for in our late public liturgy, that At what time soever a sinner repenteth him of his sin, God will qut away all his iniquities out of his remembrance.  

Answ. Repentance not promised to men at all times.  A. True plenty of such promises we meet withal, assuring mercy to repenting sinners; but where is that promise that assures unto them Repentance when they will. Qui promisit poenitenti veniam, non promisit peccanti poenitentiam; He that hath promised pardon to the sinner whensoever he repenteth, hath not promised to give him grace to repent whensoever he will. Saint Paul speaking of the Repentance of men ill affected to the truths and Ministers of Christ, he puts in a Peradventure about it, 2 Tim. 2.25. If God peradventure will give them repentance. This is God's gift; and being so, it dependeth not upon Man's will, but His Will. And elsewhere he tells us of an heart that cannot repent. So our former Translation (not amiss) renders that Text, Rom. 2.5. where the Apostle speaking of, and to such as despise the riches of God's goodness, not knowing that it should lead them to repentance, he saith that, After their hardness and impenitent heart, they treasure to themselves wrath against the day of wraths, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cor resipiscere nesciens (as Beza translateth it) A heart that knoweth not how to repent, knoweth not how to go about this work. And elsewhere we read of some upon whom this doom is passed, That it is impossible for them to be renewed again unto repentance, Heb. 6.6. Such is the case of desperate and malicious Apostates, whom God in his just judgement giveth up unto impenitent hearts, that they cannot, at least shall not repent: Thus doth God in his just and righteous judgement (as I said) sometimes withhold his grace from those that have slighted and rejected it when it was offered: Thenceforth hiding from their eyes the things that belong unto their peace. That he doth this, and why he doth it, you have seen.  
Quest. Q. But how doth he do it? 
Answ. 1. How God hideth from men the things belonging to their peace.  A. Here I shall not dare to attempt to follow God too close, in tracing of those paths of his, which Saint Paul calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viae impervestigabiles, Rom. 11.33. How unsearchable are his judgements, and his ways past finding out! By the former [Judgements.] (as Grotius distinguisheth them) understanding the Decrees of God, by the latter, the ways and means which he useth in the executing and bringing those decrees into act. Both are to humane understanding inscrutable and untraceable; fitter to be admired and adored, then curiously pried into. Yet where God is pleased to hold forth a light unto us, we may safely follow him, though it be a far off. And so shall I at the present in opening this great mystery to you, showing you only what is revealed, and so may safely be asserted concerning it. God hideth from the eyes of men the things belonging to their peace.  

Answ. 1. By withdrawing the light.  1. By taking away the light, withdrawing and withholding the means of grace from them. This is one thing which the Lord threatneth against this unfruitful Vineyard, the people of the Jews, sfaiah 5. ver. 6. I will also command the clouds, that they rain no rain upon it. That is, (as some saf; ely, if not somewhat too curiously, expound it), the means of grace and salvation should not be continued unto that people as formerly. He would bereave them of their Prophets, take away their Teachers. Which accordingly he did; as may be collected from that Promise which the same Prophet maketh to the Church, Isaiah, 30.20. Though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers. So it had be●n with that people. Prophets had been very scarce among them. So much we may take notke of from that of the Psalmist, Psal. 74.9. where the Church lying under a sad desolation, is brought in complaining; We see not our signs, there is no more any Prophet, neither is there among us any that knoweth how long. They wanted their Seers (as the Prophets sometimes are called). And by this means were the things which belonged to their peace hid from their eyes.  
And by a like means came they here to be hid from Jerusalem's; 
Means of grace with-drawn from Jerusalem.  by withdrawing those means of grace from them which formerly they had enjoyed. Christ himself being taken away, he also ordered his Apostles after a while to withdraw from them. So much is insinuated in that Parable of the Marriage feast, where the first guests that were invited, though solicited by messenger after messenger, refusing to come, the servants are then ordered by the Master of the Feast to go into the Highways, and Hedges, and By-lanes, and to bid new guests, as the Evangelists have it, Mat. 22.9. Luke. 14.21.23. The meaning of the Parable seems to be obvious. This Marriage is the marriage betwixt Christ and his Church. The first invited guests were the Jews; to whom God sends his servants one after another; first the Prophets, than John the Baptist, with the Apostles and Disciples of CHRIST, who persuaded them to come and receive Jesus Christ, and to have Communion with him: but they refusing, the Apostles, with their Successors, are afterwards sent to the Gentiles. Which accordingly, sometimes after our Saviour's Ascension, came to pass. For however at the first, according to their Master's direction, they applied themselves only to the Jews, yet afterwards finding them unworthy, and being rejected by them, they shook off the dust of their feet against them, turning to the Gentiles. So Paul and Barnabas expressly tell them, Act. 13.46. When they heard the Jews contradicting them, and blaspheming their doctrine, Then they waxed bold (saith the Text) and said, It was necessary that the Word of God should first have been spoken unto you; but seeing you put it from you, and judge yourselves unworthy of eternal life, lo we turn to the Gentiles, for so hath the Lord commanded us. Thus when men do abuse the light of the Gospel, Christ often removeth the Candlestiks, (as he threatens the Church of Ephesus, Revel. 2.5.) taketh away that light, taketh away his Ministers and Ordinances, and so leaveth them in the dark, by which means the things belonging to their peace are hid from their eyes, and that through the want of means.  
2. 
2. withholding the Spirit.  But (Secondly) sometimes the means are enjoyed, but the Spirit is withheld, not accompanying, not going along with the means. Even as the Church complaineth Psal. 44.9. that God did not go forth with her Armies. Her Armies went forth; but God did not go forth with them, as formerly, to direct, assist, bless, and prosper them, to make them victorious. Thus God sometimes sends forth his Ministers, but he doth not go forth with them; he doth not accompany his Ordinances with his Spirit. This is that which the Prophet Isaiah complaineth of; he lift up his voice like a trumpet, he spared not to his duty, But who hath believed our report, to whom is the arm of the Lord revealed, Isaiah, 53.1. His Ministry was for the most part ineffectual; few there were that were wrought upon by it, He had (as elsewhere he bemoans it, Isaah 49.4.) even laboured in vain, and spent his strength for nought: Now whence was this? Why God did not concur with him by the efficacious, work of his Spirit; he did not put forth his power, reveal his Arm, hence was it that his endeavours became so ineffectual to the greatest part. And thus God is pleased sometimes to enervate his Ordinances, by withdrawing his presence from them. Even as it was in Ezekiel's Vision, he saw the Glory of the God of Israel going up from the Cherub to the threshold of the house, Ezekiel 9 Verse 3. The Cherub stood still in his place, but the glory was departed, God had withdrawn his presence from it. Thus Ordinances may be continued, and yet the Spirit withdrawn, whereby they become ineffectual. So as though the light shine forth unto men, yet wanting that Spirit of Illumination which should open their eyes, and let that light into their hearts, they still remain to the dark. So fared it with the Scribes and Pharisees; though the mystery of Salvation was as clearly held forth unto them as unto others, yet whilst others saw it, it was hid from them. How so? Why this was God's work, to put a differencee betwixt the one and the other. So much our Saviour taketh notice of, and acknowledgeth, Matth. 11.25. I thank thee Father, Lord of heaven and earth (or, I confess unto thee, or, acknowledge before thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because (or that) thou hast hid these things from the wise and prudent, and hast revealed them unto Babes. The same Word was preached by the same persons unto both, but it had not the same effect in both. To the simpler sort of persons, men and women of weak apprehensions, altogether unlearned and ignorant, very children in understanding, the mysteries of eternal Salvation were clearly revealed by the Ministry of Christ and his Apostles; but not so to the wise and prudent, great and learned Clerks, men wise in their own and others opinions, as the Scribes and Pharisees were. To them were these things hid. Now whence was this? Why God did not cooperate with the Word as to them; he did not work upon their minds by his Spirit, by which means the Word became ineffectual unto them.  

3. Blinding the eye and hardening the heart.  Again (in the Third place), God concurreth in hiding these things from the eyes of men, not only in Negative or Privative, but also after a sort in a Positive way. Not only by not opening their eyes and hearts, but by blinding and hardening them. So it was with this people, the people of the Jews, as our Saviour also taketh notice of it, giving this as a reason why they did not believe, John 12.39, 40. Therefore they could not believe, (saith he) because Isaias said again, He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, and understand with their hearts, and be converted, and I should heal them. Thus dealt God with that people, justly punishing their wilful obstinacy, by giving them up unto a reprobate sense, to a spiritual blindness and obduracy. In as much as they had first blinded themselves, closing their own eyes against the light [Their eyes they have closed] (so Saint Matthew hath it, Matth. 13, 5. As also the Apostle, Act. 28.27.) therefore God in his just judgement blindeth them. They blinded themselves first, they would not see, therefore God in his justice blindeth them, that they should not see: So giving them up to spiritual blindness; which (as that Apostle tells us) still resteth upon that people until this day. I would not, brethren, that ye should be ignorant, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in, Rom. 11.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blindness, or Hardness (for the word signifieth both) is happened [in part], unto the greatest part, the generality of that Nation; insomuch that they do not, nay, till the time appointed be come, they shall not see the things which belong to their peace. This is the reason which the same Apostle giveth, why those of that Nation did not see what was so clearly held forth unto them in the preaching of the Gospel, 2 Cor. 3.14. Their minds were blinded, there was a veil upon their hearts (as the next ver. hath it). God hath given them up in his just judgement for their contempt of the means of grace to a fearful exceration and obduration, blinding their eyes, and hardening their hearts. Thus the Lord is said to have done Pharaohs, Exod. 4.21. And the like is said of Sihon King of Heshbon, that refused to let Israel pass by him, Deuteronom. 2.30. The Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand. This he did, not only by withholding his grace from them, but by delivering them up unto the perverseness of their own spirits, and to Satan, to be acted by him unto their ruin and destruction. And after the like manner may God be said to have hardened the hearts of this people, the people of the Jews; not only by withholding his Spirit from them, but also giving them up unto their own hearts lusts (as the Psalmist hath it, Psal. 81.11, 12. My people would not hearken unto my voice, and Israel would none of me, So I gave them up to their own hearts lusts; (or, as the margin readeth it, to the hardness of their hearts) and they walked in their own counsels), and to the power of Satan to be acted by him, to be blinded and hardened by him. Yea, even giving Commission to his Word to have such an accidental effect upon them; even as the Sun hath upon the Clay, to harden it. So much we may learn from that Text of the Prophet Isaiah, cited by our Saviour, Isaiah 6. ver. 9, 10. Where the Lord giving him his Commission to go unto that people, he bids him (or rather foretelleth him what he should do) that he should make their heart fat. Make thou the heart of this people fat, and make their ears heavy, and shut their eyes, etc. Now how shoula he do this? Why only by preaching the Word to them. But what then, had the Word any such proper operation of itself? Not so: neither had the Prophet any such intention in the preaching of it; but through their obstinate tempers it become so to them, an occasion of their further blinding and hardening. God in his just judgement suffering and ordering that his Word should have such a direful effect upon them, as that they should grow worse and worse by it, until they should attain to that height of impenitency, as should be irrecoverable. This it is, The Word will have it work, one way or other, being (as the Apostle saith) the favour of life, or of death, 2 Corinth. 2.16. Where it doth not open and clear the eye, it will close and blind it: Where it doth not soften the heart, it will harden it. And in this way, and by this means doth God in his most righteous Judgement, hid from the eyes of men the things which belong to their peace, which they have refused to see.  
To these I might add, his sending of False Teachers 
Sending false teachers.  among them; such as those the Prophet Jeremy speaketh of, who cried unto the people, Peace, Peace, where there was no peace, Jeremiah 6.14. So lulling them asleep in carnal security, that they shall not see what belongs to their peace in truth.  
As also his sending of strong delusions, 
Strong delusions.  that men should believe a lie, because they have not received a love of the truth (as the Apostle hath it, 2 Thes. 2.11. Sending a Spirit of Error, a lying spirit to them, such as that was which seduced Ahab, to his destruction, 2 King. 2.22. These and many other ways God hath to carry on this his most just and righteous design. But herein I shall follow him no further. That which hath been spoken may be sufficient for doctrinal Confirmation and Illustration. What now remains is Application.  
Where (in the first place) let me design you to make a stand a little, 
Applic. Application to the Nation in general.  and look upon this Nation wherein we live as our Saviour did here upon this City Jerusalem, and see whether there be any just cause to do what he did, to weep over it, mourn over it upon any such account. Touching which let me first declare for myself that not having my Saviour's eyes, a prophetical eyeas he had: I dare not pronounce the like sentence upon this, that he doth upon that, viz. that the things which belong, unto England's peace are now hid from her eyes. No, as my prayers have been and shall be, so my hopes yet are to the contrary; that God will yet be merciful to this Nation; and I want not some grounds to bottom these hopes upon. But yet let me show you what two just causes of fear may be apprehended, 
Her sad prognostics; paralleled with Jerusalem's.  that God hath a sad controversy with it. In the declaring whereof I shall (as far as I may) parallel it with this City of Jerusalem; which I shall do altogether upon a Religious account, not meddling at all with the Civil of these sad prognostics I might reckon up divers. But. I shall content myself to single out some of those which are most obvious.  

1 Not seeing what belonged to peace in his day.  Among which let the first and principal be, our not seeing the thing which betmged to our peace in our day. Where I shall not do (what happily with too much evidence of truth I might), descend to those particular times and seasons wherein mercy hath been held forth and offered unto this Nation, in a more signal and remarkable manner. Surely such Critical days England hath had, and some of them, within our mememorie, seasons and opportunities, which had they been laid hold of, and improved as they might, how happy might she have been? I shall content myself with generalities. Only taking notice of that long day of grace and mercy which this Nation hath had; during which the light of the Gospel hath shone forth to it, and that in so clear and glorious a manner as (I suppose without flattery I may speak it) it hath not done to any other nation under heaven. Now, have we in this our day known the things which belonged to our peace? Hath Christ and his Gospel found that entertainment among the generality which he expected, and it deserved? The Generality (I say) True it is, some there have been, and at this day are, who have sincerely embraced both; And so there were in Jerusalem, some that cried Hosanna to the Some of David, Hosanna in the highest, Matth. 21.9, 15. But how is it with the greatest part? do not they yet love darkness, rather than light? setting light, by the light of the Gospel, and the Ministry thereof; even Gadarene like preferring their swine before Jesus Christ. A charge, wherein I wish there were not too much truth, Such sleight and slender entertainment hath the Gospel, with the faithful messengers thereof, found among the greatest part of this Nation. A sad prognostic.  
Specially if it be considered to what a height this disaffection is at this day improved, 
Disaffection to the persons and Calling of Ministers a sad prognostic.  and risen even to the disclaiming and crying down of the Ministry itself. So is it with some, and not a few. They are grown disaffected, not only to the persons of Ministers, but even to their function and calling, disclaiming that as Antichristian. Thus, are the feet of them who bring glad tidings of peace, which sometimes were, and in themselves are beautiful, now become in the eyes of many black and deformed. A sad symptom. So it was in Jerusalem, of which we read, 2. Chr. 36.16. The Lord God of their fathers sent to them by his Messengers rising up betimes, and sending them, because he had compassion on his people, on his dwelling place; But they mocked the Messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord risen against his people, till there was no remedy, (not Healing.) This made their disease incurable, and the wrath of God implacable. When sick-men being distracted, shall fly in the faces of their Physicians, and there be none to bind them, what hope of Cure can there be? This was Jerusalem's case, as the Parable sets it forth, Matth. 21.33. God the great Householder, having planted a Vineyard, (the Jewish Church) and let it forth to Husbandmen, (so the Priests) he sends his servants, some after other, to receive the fruits thereof, (his Prophets former and latter, to require that people to bring forth fruits meet for repentance) but they beat one, and killed another, and stoned another, (so did they use the Prophets) Hereupon he sendeth his son (Christ himself) who met with the like usage. Now what follow; h hereupon? That you may hear first from the mouths of the Jews themselves, to whom our Saviour here propoundeth this Parable, making them judges in the cause, that so he might condemn them out of their own mouths, They say unto him he will miserably destroy these wicked men, and will let out his vineyard to other husbandmen, which shall render him the fruits in their season, v. 41. which afterwards you find explained and applied by our Saviour to themselves, v. 43. Therefore I say unto you the Kingdom of God shall be taken from you, and given to a Nation bringing forth the fruit thereof. When the Ministers of God come to meet with such entertainment, and that for doing their office, it is a sad presage that the Kingdom of God, the Gospel shall not long continue there, and that Judgement is not far from such a people. Upon this account our Saviour looketh upon Jerusalem's condition as desperate. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee; How often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate. Matthew 23.37, 38. Here is a first Prognostic, and that a sad one.  
Secondly. Let a second be that which I have named and touched upon already. 
2 Gods withdrawing the light, by putting out the Candles.  God's withdrawing the light, by putting out the Candles, I mean taking away his Ministers, who are said to be the light of the world. Thus was it done to Jerusalem. And whether this be in any degree applicable to this Nation or no, I shall leave it to those who are privy to the present state of it, to judge. Of late how many able and faithful Ministers taken away? Now when a Prince gins to call away his Ambassadors, it is ordinarily looked upon as a Passing-bell to the peace of that Nation.  
Repl. But howsoever (it may be said) some be by Providence taken away, yet others by the like providence are substituted in their rooms.  
A. True it may be in some places, 
Many places destitute of true Gospel Ministers.  but not so in all. Some Candlesticks there are at this day, (and I suppose not a few,) destitute of Candles; not well knowing where to find a supply.  
Again, as for those which are thus substituted by the providence of God, are they also all substituted by his Ordinance? Are there not some (and not a few) Ambassadors without their commission? men running before they are sent; not called nor empowered to do any Ministerial act, which yet (Vzziah like) they attempt to do; that not only to preach, (which the Apostle will tell us none can do except they be sent, Rom. 10.15. speak they may, but not Preach, which is an act of office) but also (some of them) to administer the Seals, the Sacraments. And by this means the Church in many places cometh to be deprived of an Ordinance, upon which all other public Ordinances have a dependence; I mean of a true Gospel's Ministry, with which Jesus Christ hath promised his special countenance.  
Thirdly. To this add (in the third place) that where means are continued, 
3 The Spirit with drawn from the means.  yet is not the Spirit withdrawn? So was it with Jerusalem; they enjoyed Ordinances, but there was no life in them; the Glory of the Lord was gone up from the Cherub. And is it not so in many parts of this Nation at this day. Ordinances remain, but is not the glory of the Lord departed from them? where is that life, where is that power, which heretofore appeared in them? God hath yet his Armies of Prophets, many faithful and powerful Ministers, who may be looked upon as the Chariots and Horsemen of Israel, but he doth not go forth with these his Armies as formerly, giving such success unto the labours of his servants as heretofore he hath done. How is it that in many places where the word is purely and powerfully preached, there are such thin Auditories as there are (specially upon the week days) in comparison of what they have been, some refusing to come, not willing to lend an ear to any but their own; others neglecting to come out of an irreligious profaneness: and among those that do come, yet how few constant conscionable attendants upon this Ordinance? A plain evidence that this ordinance hath lost much of that respect, as also of that power that sometimes it hath had.  
And what I say of the word, I may also apply it to the Sacrament, the Sacrament of the Lords Supper. Which though held forth in the purest and most comfortable way of Administration, according to Christ's Institution, & the Churches primitive practice, yet how is it by many slighted and neglected? So as those who heretofore were wont to come (as it now seemeth) for fear or fashion, being now left to themselves, will not come for love. The feast is prepared, and the Guests invited, but they find some excuse or other to keep them away. A thing which I wish there were not too just cause to complain of even in this place. Now surely, among other, this is also a sad token.  
4. 
4 The eyes of many blinded.  To which let me add those other which I have also made mention of. God's blinding the Eyes, and hardening the hearts of many, sending so many false Teachers, with strong and strange delusions amongst us, giving up many to the believing of them. All sadly remarkable in this Nation at this day; I think never more in any. And what may we conceive these to portend? Surely, sad Omens they are; giving us too just cause to fear, lest God should be about to departed, to take away his Kingdom, his Gospel from us, which meeteeh not only with such sleightings, but such affronts and oppositions as it doth.  

5 Judgements not profited by.  5. To which let me yet subjoin, that which bodes as ill as any of the former; our not profiting by Judgements, but rather being made worse by them. This is that which the Lord complains of against Israel, Isai. 1.5. why should ye be stricken any more, ye will revolt more and more. God's judgements had a contrary effect upon them to what they were intended. He corrected them for their amendment, thereby to bring them home to himself, but they took occasion thereby to go further away from him; so as his Corrections were in vain to them, (as elsewhere he complains) Jer. 2.30. In vain have I smitten your children, they received no correction.] viz. so as to be bettered by it, but rather waxed worse & worse. And would to God that this did not lie as too just a charge against this sad Land and Nation wherein we live! That God hath stricken us, I suppose there are few but are in some kind or other sensible. But what effect have these Rods, these Judgements had upon us? Are we better by them? Are we thereby reclaimed, reformed, brought home to God? Are we made the more humble, the more careful, the more watchful, the more fruitful? O that these effects were to be found amongst us, But is it not clean contrary? Are we not grown more proud (a sin I think never so visible in this Nation as at this day) more remiss, more lose, more barren and unfruitful then ever? And if so, what just cause have we to fear lest the Lord in his most righteous judgement do unto us, as there he threatens unto Israel; give us over, striving no longer with us, but leaving us to ourselves, letting us alone (as elsewhere he threatens unto Ephraim, Hos. 4.17.) to go on in our sinful provocations, until there be no remedy.  
These are some of those grounds upon which we may build our too just fears. To which I might yet have added some other. But I forbear any further charge: Coming rather to inquire,  
Q. What shall we now do for the Land of our Nativity? 
What to be done for this Nation.   
A. 1. Do what our Saviour here doth for Jerusalem; Mourn over it, weep over it, 
1 Mourn over it.  with compassionate and affectionate tears, laying to heart the sad state and condition thereof. This doth he, knowing how it was with that City, that the things belonging to her peace were now hid from her. And this do we over England, fearing lest it should be so with it.  
2. But tears alone will not help. When Joshuah was fallen upon his face, 
2 Take away the Action by feeling a National Reformation.  mourning for the discomfiture which had happened unto Israel, Josh. 7.10. the Lord takes him up with these words, Get thee up wherefore liest thou upon thy face? Intimating unto him, that it was not his humbling and afflicting himself, without somewhat else, that would heal that breach, which Israel's sin, their violating and transgressing the Covenant of their God, had made upon them (as it followeth in the next verse.) There must be some other course taken for the reconciling of them unto God, and making their peace with him. And what was that? Why the people must be sanctified, and the Accursed thing must be taken from among them, (as the 13. verse hath it.) And O that England might take the like course? It is not all our falling upon our faces before the Lord, all our days of public Humiliation (though that be a sacrifice acceptable unto God) that will serve to appease his wrath, and to procure his favour; that alone will not do it, unless also the people be sanctified, and the Accursed thing removed from among us. This than let every of us in our several places endeavour. Beginning first with ourselves. Every one searching and trying our own ways, that we may find out the Action in our own hearts and lives, our own personal sins. Which having found out, now take them away, putting away the evil of our do from before the eyes of our God by serious and unfeigned repentance and reformation; renewing our Covenant with our God, cleaving unto him with full purpose of heart. Then endeavour we the like for others; every of us in our places (as I said,) Magistrates in their places, Ministers in theirs, Masters of families in theirs, private Christians in theirs contributing what we may to wards a real and Rational Reformation; that so the Accursed thing, even all kind of wrath, provoking abominations, may be taken away from the midst of us, and that we may be a people sanctified, dedicated and consecrated unto the Lord.  
So doing, now knew we for our Comfort, 
God not willing to cast off a people in Covenant.  that we have to deal with a God gracious and merciful, slow to anger, and of great kindness, ready to repent of what ever evil he intendeth against a people; Especially his own people; not willing to reject and cast off a people that are in Covenant with him. So much he expressed to this people, the people of the Jews before the Captivity, by making so many removes before his final departure from them, so the Prophet Ezekiel saw it in his Visions; in which the glory of the Lord removed not less than five several times before it took its leave; First, from the Cherub to the threshold of the house (the Temple) Ezek. 9.3. 2. It removed higher standing over the door; cap. 10.4. 3. From the threshold it returned and stood over the Cherubins, which were mounted up from the Earth as ready to take their flight, v. 18, 19 4. From thence to the midst of the City, and 5ly. From thence to the Mountain on the East side of the City, the Mount of Olives, Cap. 11. v. 23. Now what did these frequent removes import? Surely a great unwillingness in God to departed from that people. And so it is, so long as there is any remedy; God is not willing to forsake a people, whom once he hath taken into Covenant with himself. So much we may hear him passionately, declaring concerning Israel, Hos. 11.7, 8. My people (saith he) are bend to backsliding from me, (So was Israel, yet mark what follows.) How shall I give thee up O Ephraim? how shall I deliver thee O Israel? How shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together.] So loath is God (as it were) to cast off a people whom once he hath struck a Covenant with, if there be any hope of teturning unto him, and demeaning themselves as becometh his people. And who knoweth what his thoughts may yet be towards this sinful and most unworthy Nation? Only turn we unto him with all our hearts and souls. And then (as the Prophet Joel goeth on, Joel 2.14.) Who knoweth if he will return, and leave a blessing behind him?  
And thus have I done with the first branch of the Application, 
Application in particular.  as is directed to the Nation in general. Come we in the next place to bring it nearer home, applying it to every of ourselves in particular.  
And this I shall do (in the first place) by way of Terror to some. Is it so, 
Use. 1. Terror to obstinate and obdurate sinners.  that days of grace have their dates? what terror may this strike into the hearts of all obstinate and obdurate sinners? of which kind. I wish there were none before me this day;) Despisers of Grace; such as have had their Day, their day of grace and mercy, wherein God hath shown unto them the things belonging to their peace; but they have not known them, they would not know them; they have done what the Jews did, stopped their ears, closed their eyes, hardened their hearts, refusing to hearken to the counsel which Wisdom gave them, to hearken to Jesus Christ speaking to them in and by his Ministers, not regarding the counsel which the word held forth to them, slighting those offers of grace and mercy, tendered to them in the Gospel upon their receiving of Christ, but still going on in their wont Rebellions. Now to all such be it spoken, how do you know but that the date of your day may be out? the time of grace and mercy may be past, and the dreadful doom passed upon you in heaven, which our Saviour here denounceth against Jerusalem upon earth, that, Now the things belonging to your peace are hid from your eyes; so as you shall never see what you have refused to see. Certainly so it hath been with some others. And why not so with you for aught that you, or others know? How ever, a just and righteous thing it is with God God that it should be so; that seeing you have closed your eyes, and would not see, that he should seal them, so as you should not see. And if so, how deplorable, how miserable is your condition? So we look upon a poor blind man whose bodily eyes are put out, past hope of ever recovering his sight again. What is it then to have the eye of the soul blinded? So as it shall never see, never see what belongeth to its peace & happiness, but is shut up under an everlasting darkness. Miserable and deplorable is the condition of every such a soul, in as much as it is now desperate, helpless, hopeless. So is it with a person upon whom this doom is once passed. Now he may call and cry for mercy, with Esau seeking blessing with tears, but all in vain. Neither his own, nor yet the prayers of any other shall be available on his behalf. Though Noah, Job, and Daniel, the chiefest favourites of heaven, should undertake to intercede for such a one, yet shall they not be able to procure a revocation and reversement of that sentence which is passed upon him. Such was saul's case upon whom Samuel denounceth that irrevocable sentence from the Lord, 1 Sam. 15.26. Thou hast rejected the word of the Lord, and the Lord hath rejected thee. A sentence not to be reversed. So he tells him, v. 29 Also the strength of Israel will not lie, nor repent, for he is not as man that he should repent. No, though Saul himself sought God, by confessing and bewailing of his sin (as he doth, v. 24.) begging pardon for it, desiring Samuel to go along with him that he might worship God, (as it followeth, v, 25.) which accordingly he did (v. 31) Yet would not all this avail. No nor yet though Samuel was an intercessor for him, praying, and mourning for him (as we find him, v. last.) So irreversible was that sentence which the Lord had passed upon Saul, that what ever he did, or Samuel could do, all could not change the purpose of God concerning him. Rejected he was for his Rebellion, and rejected he should be.  
O fear and tremble you obstinate and rebellious sinners, who stand guilty of the same sin, that is charged upon him, of rejecting the word of the Lord, not harkening to his voice, not yielding obedience to his Commands, but doing what is good in your own eyes, fear ye and tremble (I say) lest the Lord should have passed or should pass the like sentence upon you; which if once done, I and others may do for you what Samuel there did for Saul, mourn for you, but cannot help you.  
Obj. But what, is God's decree so absolute 
Whether God's decrees be so absolute as not to be reversed.  and peremptory concerning any particular person here upon earth, that what ever mean shall be used by themselves, or others for them, shall not be able to reverse it? It was not so with that barren Figtree in the Gospel, upon which the owner had passed his doom, that it should be cut down, giving order to the dresser of his vineyard that he should execute what he had decreed, Cut it down, why cumbreth it the ground? Yet notwithstanding at that his servants request it was reprived, and spared one year longer, Luk. 13.7, 8, 9  
A. True, thus God is pleased to deal sometimes with some; to exercise great long sufferance and forbearance towards them: 
God's dealing not a like with all.  Yea sometimes reverting the sentence which is passed upon them. Thence it is that he is said sometimes to Repent 
Sometimes he is said to Repent.  of what he hath done, or intended to do. So he did concerning the Ninevites, which Jonah supecting, taketh up as his excuse for his not going to the City according to God's direction, to denounce that sentence against them, but rather fleeing to Tarshish, Jon. 4.2. Therefore (saith he) I fled before unto Tarshish, for I knew that thou art a gracious God, slow to anger and of great kindness, and repentest thee of the evil; the evil intended and threatened, which accordingly he did, reversing that sentence which was passed upon them. And the like he did to Israel, at Moses' intercession, the Lord repent of the evil which he thought to do unto his people, Exod 32.14. But it will not hence follow, 
But not always.  that because God dealeth thus with some therefore he will do so to all. However that Figtree was spared for a year, yet the other Figtree which we read of was not spared an hour. So the Story tells you, Matth. 21.19. Jesus passing by the way and espying a figtree on which he found no fruit, however (as St. Mark notes it, Mark 11.13.) the time of Figs was not yet, yet he presently blasteth it, passing that doom upon it, let no fruit grow on thee hence forward for ever. which sentence wag accordingly executed, and that forthwith. So it followeth, And presently the figtree withered away. Thus though God may for time spare some, and seem to repent of what he hath threatened concerning them, yet as he will not ever do so to any so neither will he do so to all. He that spa●ed, Israel at that time, yet afterwards swore in his wrath that they should not enter into his rest. And he who spared Aaron at Moses request, when he was angry with him to have destroyed him (as you have it, Deut. 9.20.) would not spare Korah, and his Company of whom you read Numb. 16. Upon their Rebellion against Moses and Aaron there was a sudden and dreadful execution done upon them, The ground clavae a sunder that was under them; And the earth opened her mouth, and swallowed them up, etc. So as They went alive into the pit v. 31.32.33. And so for those others who at the same time usurped the Priest's Office, taking upon them to offer Incense presently, There came out a fire from the Lord and consumed them; v. 35: As it was also with the Sons of Aaron, Nadab and Abihu; they daring to offer strange fire before the Lord, presently there went out a strange fire from the Lord and confounded them, Leu. 10.1.2. Thus however God belong suffering towards some, yet not so to all. And however he doth (as it were) repent over some, yet not over all. Cain, Esau and Saul could find no place for such repentance. And what knowest thou who takest up this plea but that this may be thy case? thy lot?  

whereupon man's repentance, God will always repent.  Obj. why, but hath not God engaged himself to do the like to all that shall repent and turn to him? This is that which jeremy assures the Princes and all the people of Israel. jer. 26.13. Amend your ways, and your do, and obey the voice of the Lord your God, and the Lord will repent him of the evil which he hath pronounced against you. And what he promised them, he likewise assureth unto others, all others in the like case: Cap. 18.7, 8 Where the promise is indefinite, At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down and destroy it, If that Nation against whom I have pronounced turn from their evil, I will repent of the evil which I thought to do unto them. If they repent of the evil of sin, he will repent of the evil of punishment, And if it be thus with a Nation; why not with particular persons?  

Repentance not in man's power.  A: To this I answer as before. True, it is so, upon man's repentance God will also repent. But how know'st thou (as before I said) whether ever God will give thee that grace or space to repent? How knowest thou but that in his just judgement he either already hath, or suddenly may give thee up to that impenitent heart, that shall not, that cannot repent; Not repent truly and sincerely. Possibly in an hypocritical or Legal way thou mayst; So did Cain, so did Esau, so did Saul, so did judas; being sensible of what they had brought upon themselves, they bewailed their condition, yet were far from true repentance. Their countenance was changed, (as it is said of Cain Gen. 4.5 his countenance fell) but not their hearts. And so may it be with thee. True Repentance, Repentance unto life and salvation is God's gift, which he bestoweth freely upon whom he will, and when he will. And being so, he may justly deny it, which hold it from those, who have slighted and despised his grace, when it was offered and held forth to them. To all such this doctrine upon this account speaks abundance of terror. 
Use. 2 Take heed of receiving the grace of God in vain; by hardening the heart against it.   
Which let it serve (in the next place) as a Needle to draw in a thread after it, making way for, and now letting in a word of Advise and Counsel, and that to all that are here this day before the lord Take you heed that you do not receive the grace of god in vain. This is Paul's Obtestation to his Corinthians 2. Cor. 6.1. We then as workers together with God, beseech you also that you receive not the grace of God in vain. And let it now be mine to you, all and every of you, who hear me this day I, as a poor Minister of Christ, working together with him as his unworthy Instrument, exhort and beseech you that you receive not the grace of God in vain, this Gospel grace, the offer of grace & mercy held forth unto you in the Ministry of the word; see that you do not receive it in vain, by only giving it the hearing, and so letting it die and perish in the ear, not having any such affect in, and upon you, as is intended by it, viz. to bring you home unto God and Jesus Christ, to receive and embrace him as your Saviour and Lord, to believe on him, to submit unto him. This is the end of all our preaching, thus to some this good seed (as the doctrine of truth is called Math. 13.24.) the seed of the word, for the begetting of faith and obedience in the hearts of those that hear us. Now see you to it, that this seed do not fall, like that in the Parable, which fell by the high way side, Math. 13.4. where the ground being hardened by the feet of the Passengers, the seed cannot enter, but lieth above ground, and so is sown in vain, being spilt and lost. Take heed that the word be not so spilt upon any of you; that your hearts be not hardened against it, that you should not receive it into them. This is that which the Apostle presseth upon his Hebrews, Heb. 3.7.8 wherefore as the Holyghost saith. To day if ye will hear his voice, harden not your hearts. And let me press the same upon you. To day if you will hear the voice of the Son of man the voice of Jesus Christ, so hear it as that you may live, do not harden your hearts, do not oppose, do not resist the call of God, by shutting the word out of your hearts. This did the Israelites in the wilderness. When God spoke unto them by his servant Moses, they hardened their hearts, not regarding what was said to them. But what was the issue? Hereby they exceedingly provoked God against them. This was a day of Provocation, as the Apostle there calleth it. Harden not your hearts, as in the Provocation, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●ch was that day of Temptation in the wilderness, the time wherein the Israelites tempted their God, by not harkening to his voice, it was a day of Exacerbation, and Exasperation. So it was not only to Moses, betwixt whom and the people there was a sharp contention, (as we find it Exod. 17.2.) But also unto God, who by that their not harkening to his voice was exceedingly grieved (as it there followeth Heb. 3.10,) yea so provoked and exasperated. that he swore in his wrath that they should never enter into his rest. v. 11. Now take you heed that it be not so with you, that you do not thus provoke God by hardening your hearts, not receiving his word, not embracing his Gospel. Which if you shall do, know that this will be a greater Provocation then that of theirs was, So much you may learn from the Apostle, Heb. 12.25. Where upon this ground he exhorteth his Hebrews to give ear to the Gospel. See (saith he) that ye refuse not him that speaketh, (viz. Christ speaketh to you his word,) For if they escaped not who refused him that spoke on earth, (the Jsraelites who harkened not unto Moses) much more shall not we escape, if we turn from him that speaketh from heaven; viz, from Jesus Christ who came from heaven, and now speaks in and by his Gospel Ministeries. And upon the same ground let me persuade you. Take you heed how any of you turn away from Jesus Christ thus speaking unto you; turn away your ears, turn away your hearts, so as not to receive, not to embrace the doctrine of the Gospel held forth unto you. This if you shall do, how know you but that God may justly retaliate, and requite this contempt of yours, by turning away his face from you, for ever hiding from your eyes the things which belong unto your peace?  

Offers of grace to be presently accepted.  Which that he may not do, Know you these things: And that Now, in this your day. Now whilst it is called to day (as the Apostle there hath it, Heb. 3.13.) embracing the present time; Not putting off this work till the Morrow. It is the Wiseman's Council, Prov. 27.1. Boast not thyself of to morrow, for thou knowest not what a day may bring forth. And St. James speaking to men, who lay out their business, what they will do such a day, and such a year, not considering what cross providence may happen, Go too now (saith he) Ye that say, to day, and to morrow, we will go into such a City, and continue there a year, and buy and sell, and get gain, whereas ye know not what shall be to morrow. 
Nemo lam Divos habuit faventes, Crastinimut possit sibi polliceri Senec.  Such is the uncertainty of man's life, that no man can assure unto himself the succeeding day. And therefore now, whilst it is called to day, now harden not your hearts. Now that God is pleased to knock at the doors of your hearts, to call upon you in, and by the Ministry of his word, do not send him away as Foelix did Paul, with a compliment, that you will hear him again another time. What know you whether ever he will vouchsafe to speak unto you again, so much as to your ears? Probably here are some present before the Lord at this time, who shall never hear him speak unto them again after this manner; not speaking to their ears in the Ministry of his word. But if he do, how know you whether ever he will knock at the doors of your hearts by his spirit again? And therefore new hear and hearken, and set open those everlasting doors, the doors of your hearts, that the King of glory, the Lord Jesus may enter in, and take a full possession of them, henceforth to rule and reign in you, and that for ever.  
Obj. But what need such haste? 
Some called at the eleventh hour.  May not old age be soon enough? Do we not read of some who came into the vineyard at the eleventh hour, the last hour of the day, and yet received their penny as well those that came in at the sixth, or third, or first hour? Matthew 20.6.  
A. True, there were so; But who were they? Such as had not been called before. 
Such as had not been call●d before.  That is their excuse, when they were questioned by the Lord of the vineyard, why they stood all the day idle, They say unto him, because no man hath hired us. v. 7. And so it may be with those who either have wanted the means of salvation; or else have had no such workings upon their hearts at to awaken them; and convince them. Possibly God may have mercy upon them, (as he had upon that penitent thief upon the Cross,) calling them home at the last hour of the day, in their old age. But let not others promise to themselves the like indulgence. Those who were brought into the vineyard at the eleventh hour were none of those that had been called at the first, third or sixth hour, but such as had not been hired before. What ever may happen to others who have not enjoyed the means of grace, or have not been acquainted with the Motions of the Spirit of God, It is not for you who have enjoyed the former, an have been acquainted with the latter, and yet withstand both, to promise the like unto yourselves. No, you that have rejected the call of God again and again, in your Childhood, Youth, Manhood, you have no ground to hope that God should come unto you, and bring you home to himself in your old age; but you may rather fear that if he do not cut you off before, he should then hid from your eyes those things, which formerly you have refused to know.  
Obj. But is there not still hope so long as there is life? 
The day of grace and life, how said to be of equal extent, how not.  And is not the day of life, and the day of grace, of an equal latitude and extent? Doth not the Apostle say, Now is the Accepted time, now is the day of salvation? meaning the time of this life; 2 Cor. 6.2. doth not the one last as long as the other?  
A. Yes, in some sense they may be said so to do. And these two may be looked on as of an equal extent.  
1. Because the one is the utmost limit of the other; The day of grace is bounded by the day of life, not extending beyond it. When the one is ended, the other is ended also.  
2. As to others, they are so to judge of it. Not being of God's counsel, not acquainted with his secret decrees; they are to hope well of others so long as they live: Not shutting the door of mercy against any while they are here. So long, as private Christians both may and aught to pray for them, so the Ministers of Christ are to hold forth the tenders of grace and mercy to them upon Gospel terms.  
3. And (3ly.) as to themselves, so long as they live they stand obliged to accept of these offers, which still refusing to do, their sin is thereby aggravated, and heightened through that continued contempt.  
4. But yet (in the 4th. place) If we speak of God's secret decree and purpose, questionless the day of grace may determine unto a man before the day of his life. So it did there to Jerusalem. She still liveth and flourisheth for a time; Her day of prosperity was yet continued but her day of grace was now at an end. Now are these things hid from thine eyes. And questionless so may it be with some particular persons, whom God in his just judgement hath given up to final impenitence, so delivering them up unto Satan and themselves, as that from thenceforth they never shall know the things belonging to their peace.  

The doubtful supposal of a despairing sinner answered and satisfied.  Obj. But what then (may some say,) may not this be our case? And if so, than it is in vain for us to strive, to seek for what is not to be found, to knock at that door which is shut upon us as it shall not be opened.  
A. In answer to this I shall deal as tenderly as I may; so as I may not discourage or dishearten any soul that entertains but a thought of returning, and coming in unto God; that gins so much as to cast a glance heaven-ward. Wherein I shall do no other than what the Lord Jesus himself doth, of whom it was prophesied that he should not quench the smoking flax Matth. 12.20. Such was and is the gracious lenity and clemency of the Lord Jesus in his dealing with poor sinners, in whom there are as yet only some weak desires after grace, some slender beginnings of conversion and faith. And so shall I deal with all such.  

God's revealed will the only Rule to walk by.  1. Willing them (in the first place) to take notice what is their Rule to walk by. Not the secret but the revealed will of God. Secret things belong unto the Lord, but those things which are revealed, to us and to our children for ever, Deut. 29.29. This is that which we are to look at, and take notice of. And therefore let not any upon this account disquiet and trouble their own souls with such anxious disquisitions, as neither they, nor any other for them, whether man or Angel, is able to resolve. But apply themselves to the use of means. This will men do as concerning their temporal estates. They ne-over stand prying into God's decree, to inquire what portion in his secret purpose he hath laid out for them, but they set about the work of their calling, applying themselves to the use of means. And so do you touching your spiritual and eternal estates. Stand not to inquire how God hath diposed of you in his secret purpose; but go about the work of your general calling, apply yourselves to the use of such means as God hath appointed to bring you home to himself by, so waiting upon his good will and pleasure. This is that which the Lord requires you to do. And therefore in obedience to his command, do it, with that Poor impotent person (John 5.) lying at the pool, until the Angel shall come down and stir the waters; attending upon Ordinances, until God by his spirit concurring with them shall please to work effectually by them, inclining your hearts to look towards himself; giving you a sight and sense of your own sinfulness and misery; making you to see and feel the need you have of Jesus Christ, and heginning to draw your hearts towards him. Which when you find, let this be a comfortable evidence unto you that your day is not yet past.  
Only be not you now wanting to this grace of God, 
The motions of the Spirit to be entertained.  in giving entertainment to these motions of the spirit, in opening of the door of your hearts, that so the Lord Jesus, who is now knocking at them, may enter in, Which, in the fear of God, be ye now persuaded to do, Not knowing but that this may be the last knock; this the last sermon that ever we shall, hear, or the last mention of the spirit that ever you shall feel. Now therefore, even now before you go from this place, strike up the Covenant betwixt Jesus Christ and your souls, accepting and receiving him in all those Gospel's Relations, not only as a Saviour casting your souls upon him, so as to rest upon the all-sufficiency of his merit for the pardon of sin and eternal salvation, but also as a Lord, a Husband, a Head, giving yourselves up undo him to be guided and governed by him, by his word and Spirit, so receiving him into your hearts, as that he may dwell in you, and rule over you, and that for ever.  
This being done, now know you for your comfort that you are through grace and mercy exempted out of this black list, 
Where Christ is received the day of grace is not past.  out of the number of those from whose eyes the things belonging to their peace are hid. God having thus revealed his Son Christ not only to you, but in you (as the Apostle saith of himself Gal. 1.16.) not oneiy revealed him to your ears, but to your hearts, as by his word so by his spirit, inclining your hearts to close with him, to receive him upon these Gospel terms, now he hath made you to know the things which belong unto your peace. Which whilst he hath hid from others, he hath revealed to you.  
For which differencing mercy (to close up all in a word) bless you God; 
Use. Bless God for his differencing mercy.  giving unto him the glory of this his free grace, which hath put such a difference betwixt you and others, This doth our Saviour in the behalf of his Disciples, in the Text forecited. Math. 11.25. I thank they O father Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. The great miseries of his Kingdom God had revealed them unto the poor and simpler sort of people, the poor received the Gospel, whilst in the mean time they were hid from the Scribes and Pharises, men worldly wise and learned. And this our Saviour there acknowledgeth to be his work, an art of his mere good will and pleasure. Even so father, for so it seemed good in thy sight. v. 26. And the like do you for yourselves. Seeing God hath now revealed unto you those things, which he hath hid from others, many others, who upon a Natural, or Civil account, are far your betters. being preferred before you, as in place and estate, so in understanding and worldly wisdom. Give ye unto him the glory of this mercy, acknowledging it to be an art of his free grace, a singular favour vouchsafed unto you. For which let your souls for ever bless him; praising and magnifying him, who hath thus now made you Children of light, whereas others, the greatest part of the world, still sit in darkness in the shadow of death; some of them having their eyes already closed up, so as they neither do, nor ever shall see the things belonging unto their peace, being already doomed and adjudged to everlasting darkness. You are now called into that marvellous light, (as Saint Peter calleth the grace of the Gospel. 1 Pet. 2.11) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not undeservedly so styled, in as much as therein are revealed those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderful things of God As the Apostles auditors of them at the day of Penticost, that they heard them speak the wonderful works of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnifica, the magnificent, great and admirable things of God. Such are the ministers of the Gospel, wherein those wonderful acts and Counsels of God touching the salvation of his Elect by Christ are revealed and held forth. A mystery which the Angels themselves do earnestly desire to look into (as Saint Peter telleth us. 1 Pet. 11.2.) Being much taken there with, when they saw it more clearly revealed under the Gospel than it had been under the Law, they even stooped, bowed down (as it were, for so the word there used properly signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as desirous to pry and look narrowly into it. Now these are the things which God hath revealed unto you, And for this do you praise and magnify his name for ever.  
Taking this as a pledge, and assurance of what hereafter you shall see. 
Faith an assurance of Vision.  Your eyes being thus opened to see Christ by faith here, you shall see him hereafter, when you shall have a full sight of him, see him as he is, see him in his glory; Which when you shall do, then shall ye be made like unto him, (as St. John assureth you, 1 Joh. 3.2.) like him in glory. When Christ who is our life shall appear, then shall ye also appear with him in glory. Col. 3.4. Which beautiful vision, the Lord of his free grace and mercy in Jesus Christ vouchsafe to every soul of us; Amen.  
FINIS.