Tears for Jerusalem, Text (2 of 3)

Tears for Jerusalem · Text (2 of 3)

p. 49R: R. Grace abuſed a high contempt.And it muſt needes be ſo as Calvin giveth the reaſon of it,) inasmuch as here is an addition of one ſin which is greater then 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 ſleighted, diſregarded, trampled under foote by a contemptuous diſrespect, this is a heinous addition to all former ſins and offences. As ſuppoſe a Malefactour ſtanding guiltie of ſome capital crime, and adjudged to dye, ſhould ſo far ſleight the grace and favour of his Prince, as to reject his pardon being tendred to him, caſting it away, and trampling it under his feete, ſo not accepting the benefit of it, who but would looke upon this as a high aggravation of his former offenſes, and adjudging him moſt worthy to die and periſh in that his wilfull contempt, and refuſall of mercy. Thus ſtandeth the caſe. All the ſonnes of men ſtanding guilty before God by reaſon of Adams ſin, and their own, and ſo obnoxious unto eternall death, it hath pleaſed God out of his abundant grace and mercy to grant a pardon to all thoſe who p. 50repenting of their ſinns ſhall beleive on the name of his Son. This pardon he holdeth forth in the preaching of the Goſpel. Now for any to ſleight this Goſpel, and the offer of grace and merciemercy in it, how can this be looked upon but as the higheſt contempt, and greateſt ingratitude, againſt the Majeſtie of God, and as a dreadful addition to all other offences, ſo calling for a proportionable weight of Iudgment? That it is ſo it cannot, (I preſume) it will not be denyed. Bring we it home to our ſelves by way of Application.Applic.

Let that be directed onelyonly two waies, by way of Conviction, by way of Exhortation.

Ʋſe. 1 1. By way of Conviction, Reflect we upon our ſelves,Application to the nation in generall. Jeruſalem and England pararelled. In reſpect of ſpirituall priviledges. 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 Ieruſalem bleſſed with which England hath not been? Was Ieruſalem lift up to heaven in reſpect of Spiritual priviledges, 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 beene ſo unto us in the preaching of the Goſpel, even evidently ſet forth, and crucified, before our eyes (as Paul tels his Galathians he was to them, Gal. 3). was Ieruſalems light greater and clearer then that which ſhone upon other Cities, and hath not Englands light (I may ſpeake it without flatterie) out ſhined p. 51the 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 faithfull miniſters to declare and make known his mind, and will to us? Thus hath England been exalted above other Nations in regard of ſpecial priviledges.

To which alſo adde temporall favours, Temporall 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 yeares together enjoy, to the wonder if not envie of moſt other nations. Thus was England for a long time the favourite and darling of heaven, as Ieruſalem.

But now what returne hath ſhe made of theſe mercies, theſe favours?Unanſwerable returnes. Is not that too like Ieruſalems? Have we not generally beene an ungratful and rebellious people, as they were? A people that have not known the things which belong to our peace. Temporal, and Eternall? A people which have not given that intertainment to Chriſt and his Goſpell, that he expected. and other nations probably would have done? A people that have rather caſt off the yoake of Chriſt, not induring his goverment, any Goverment that lookes like his; And for our temporal mercies, our peace, our plenty, have we not been even forfeited with p. 52them? have we not waxed wanton by their Abuſing our peace to the making of us ſecure, ſetled upon our lees; abuſing our plenty (as evill ſtomacks turne good meats into ill humours,) turning it into pride, Luxurie, riot, and Exceſs. Thus hath this nation under theſe long continued mercies been like unto a peice of ground, which being overmanured & grown too luſtie, runs wilde, bringing forth a crop of weedes. Thus hath this abundance of mercies amongſt us through the abuſe of them brought forth abundance of ſinnes. Neyther are we to this day bettered by all thoſe ſharpe rods, thoſe ſevere corrections wherewith of late yeares God hath corrected us, but, Iſrael like, we even revolt more and more; as it were hating to be reformed. Such is the requitals ſuch is the returne which England (I ſpeake 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 Englands 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 heynouſly 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 oxe knoweth his owner &c. But Iſrael doth not know, my people doth not conſider. And may not he take up the like complaint p. 53againſt England? God hath nouriſhed and tendred 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. foreign! 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 Englands ſin.

And aggravating the ſinne, Threatning a proportionable judgment.what can we expect but that it ſhould alſo aggravate thy Judgment? So it did Jeruſalems here. Her ſin being uppon this account greater then the ſin of any other place, ſo was her Judgment (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 judgments 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 ſhakē over us) to break in upō us in an hoſtile way, as it hath don upon māy other Cities & Townes. Now ſhal we ſtil perſiſt and go on in p. 54our ſinful provocations, in ſleighting of Ordinances, profaning Sabbaths, abuſing creatures, &c. what can we expect but that as our ſinnes upon this account ſhall be greater then the ſins of other places, who have not enjoyed the like mercies, ſo ſhould our judgments be.

Ʋſe. 2 For the preventing of which ſuffer a word of Exhortation. Exhortation. To indeavour an anſwerable return to mercies.All of us be we excited to indeavour an anſwerable return to the mercies and favours beſtowed upon us. Publick 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 exemplarie obedience. That ſo theſe bleſſings which through the mercy and goodneſſe of our God we have, and do yet in ſo great a meaſure injoy, 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 Jeruſalems caſe, the Text, to whom our Saviour here ſpeaketh (as both Calvin and Beza (taking it from Budaeus) conceive of it) not onelyonly 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 Calamitie p. 55which he ſaw coming upon them, but withall 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 wiſedome, let him ask it of God, who giveth liberally, and upbraideth not; viz. thoſe who receiving his bleſſings thankfully, indeavour 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 elſevvhere, ſo Iſaiah 5.1, 2. vvhere 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, &c. 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? &c. 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 p. 56the many favours he had done for that Nation, which he doth in an upbraiding way; inaſmuch as they had ſhewed 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. foreign, He began to upbraid them. Be thankful for, and walk worthy of publick 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 publick.

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 kinde. Be it in our Bodies with health and ſtrength; In our Eſtates, with larger portions of this worlds goods, advancing us above the common ranke; In our mindes, inriching us with inward gifts and indowments of wit, wiſdome, knowledg, &c. 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 tels 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 p. 57him upon the Throne of Iſrael, giving him his Maſters 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 Commandement of the Lord, to do evil in his ſight? Thus God taketh the ſins of his favourites more unkindly then the ſins of any other. And therefore, is it ſo that God hath indeared 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's dealing with himſelf. Joh. 13.18. He that eateth bread with me hath lift up his heel againſt me.] This did exceedingly aggravate Judas's 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 p. 58make 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 therfore, 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 Jeruſalems 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 Suns Revolution; the other of the time of light, from morning to evening. Both which we finde 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 diverſly uſed.

1. Sometimes for the time of mans life, that ſpace which he liveth upon earth. Your father Abraham rejoyced 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 whileſt p. 59is day, John 9.4. that is, whileſt 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 myſterie of ſalvation to all ſorts, not onelyonly 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 whileſt it is day; that is, whileſt I have opportunity. And ſo that other. To day if ye will hear his voice; whileſt the time and ſeaſon of grace laſteth, whileſt 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.

p. 60Jeruſalems Day, what, the time of ſpecial grace.And in theſe two laſt ſenſes underſtand we the word here in the Text. Jeruſalems 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 then 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 enlightned) for thy light is come, and the glory of the Lord is riſen upon thee. So Zachary 9.9. Rejoyce greatly O daughter of Sion, 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 Jeruſalems 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 doeth it by his Son. So our Saviour ſets it forth in that known parable of the Vineyard, Matth. 21.33, &c. 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 p. 61like 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 Countrey;] 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. Againe he ſent other ſervants, moe then 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 then 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 meſſuage unto the Jews, to require from them the fruits of all that grace and favour which had been ſhewen to them. And this was Jeruſalems 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 wiſdome to accept it, to lay hold of it, and make uſe of it accordingly. Even the time of her viſitation, as the 44^th 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 Hieruſalem had not an eye p. 62to ſee it, a heart to make uſe of it. And this i… is which our Saviour here bewailes 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. foreign. 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 wer'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 wouldeſt receive me their Maſter, hearkning to the meſſage which I bring. Or, [at leaſt] If after all the unkinde and ungrateful repulſes which my ſelf 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 asking, now at the day of grace and ſalvation as to thee is expiring. If now at laſt thou mighteſt yet know &c. 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 p. 63a 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 imbracing 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 finde the Lord elſewhere ſadly complaining of in this people, the people of the Jews. As Jeremy 8.7. Yea the ſtorke 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 judgments of the Lord.] Thoſe poor creatures, (with many other) meerly 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 judgment of the Lord, they tooke no notice of the ſeaſons of mercy and judgment; they ſaw not the judgements of God hovering 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 p. 64know not the way of the Lord, nor the judgment 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 judgment. 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 skie is red, &c.] They were very obſervant of the uſual prognoſticks of fair or foul weather, they could diſcern the face of th… skie. But (ſaith he) can ye not diſcern the ſigns of the times.] they were not ſo wiſe as to take notice of the choiſeſt times and ſeaſons, ſuch as that then was, being the time of the Meſſias his comming unto them. So Saint Luke hath it (as the Syriack alſo rendreth 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 profeſt 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 p. 65were you not wilfully blinde, you could not but ſee this to be that time. This he chargeth them with, as groſſe ſtupiditie. 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 minde and will to them after a more clear and evident manner.Eſpecially when more clearly held forth. That was Jeruſalems 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 rendred their neglect and contempt a great deal more heinous and inexcuſable; that even in this their day they ſhould not know, &c. 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 heedleſneſſe; but much more to ſtumble at noon-day (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 ſhinning in a dark place (as that place is by ſome expounded) p. 662 Pet. 1.19.) for men not to give heed unto that light, and take notice of the minde of God which is held forth by it, is a great neglect; but when the day-ſtar ariſeth, a clear light breaketh forth, ſuch as Goſpel-light is; now for men to ſhut their eies 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) onelyonly by way of Conviction and Exhortation.Applic.

Uſe 1. A juſt Exprobation 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 our ſelves, 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 Summers-day, a long day. And not onelyonly 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 p. 67of whom it may bee 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 happineſſe. But ſtill we remain in our natural blindneſſe, 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 ſtupiditie, what blindneſſe, what regardleſneſſe, what wretchleſneſſe is this? A heavie aggravation of our ſin for preſent, and (if not timouſly prevented) of our judgment for future. So doth many a ſoul in hell at this day finde and feel it; over whom (if it would any waies 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 happie, how bleſſed might they have been? But now how wretched, how miſerable? theſe things being now for ever hid from their eies. Time was when they had their Day, they had their time of grace, wherein they injoied the means of ſalvation, ſo as had they but had the wiſedom to have made p. 68uſe of them; happie, happie had they been to all eternitie. But letting ſlip that time, neglecting thoſe means, trifling away, that Day, now the night is come upon them, even a night of blackneſſe and darkneſſe, 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 whileſt they injoied 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 darkneſſe, to be reſerved unto judgment. 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 our ſelves 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 happineſſe, and that both temporal and eternal.

1. Temporall hapineſs of the Nation.1. For our Temporal happineſſe. 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 complie 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 it ſelf giveth me the hint of.

p. 691. Seek Peace it ſelf;1. Seek peace it ſelf. I mean external peace. It is not for nothing (as I told you) that Peace is here, and ſo often elſwhere in phraſe of Scripture, put for proſperity and happineſſe. Peace, as in it ſelf it is one of the chief bleſſings upon earth, one chief part of this external happineſſe, ſo it is a thing which doth much conduce to the compleating of it. As War maketh a people miſerable; ſo Peace happie, making them flouriſh in all kinde 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 peaceIt is the Prophet Jeremies Counſel to the Captives in Babylon, that they ſhould ſeek the peace thereof, Jer. 29.7. Seek the peace of the Citie, whither I have cauſed you to be carried away Captives, and pray unto the Lord for it; for in the peace thereof ſhall yee have peace. And the like do we for Englands Pray for the Peace of it. Upon that depends her welfare and happineſſe. Diviſions haſtened Jeruſalem ruine. O! pray that Englands 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 proſperitie within thy palaces, ver. 7. Upon Jeruſalems peace depended the peace of the whole p. 70Nation of the Jewes. And ſurely upon the Churches 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 waies 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 it ſelf.

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 fore-cited Text) Luk. 10.5, 6. Into whatſoever houſe yee 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, foreign, that is, (as before I have explained it) ſuch perſons as were diſpoſed to receive and imbrace the Doctrine of Peace, the Doctrine of the Goſpel; where they met with ſuch perſons, there their Peace ſhould reſt; all the happineſſe 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 foreign, Sons of Peace, readily imbracing this Doctrine of peace, the Goſpel. This it was (as I have ſhewen you) which above all other things belonged to Jeruſalems peace, her receiving of Chriſt and p. 71his Goſpel. Had ſhe but done this, happie 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 goodneſſe 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 welcom, much more their meſſage. While you receive them into your houſes, receive that into your hearts; ſhewing 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 happineſſe of this Nation.

However, in this our day, Uſe 3. Spiritual and Eternal Peace to bee ſought above all, and that whileſt the Day of Grace laſteth.ſeeke wee our owne peace, Eternall peace; being all of us wiſe for our ſelves, ſo wiſe as in this our day, to know what belongeth to our peace; the peace and happineſs of our own ſoules, our eternall ſalvation. As yet through the merciemercy and goodneſſe 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, p. 72our 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 righteouſneſſe ſtand over our heads; yet doth the light of the Goſpel ſhine forth unto us; yet is the Golden ſcepter of grace and ſalvation held forth unto us; our day is yet continued. Oh that in this our day, whil'ſt the meanes of grace are continued unto us, and we to the meanes, 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 everie ſoule that heareth it. It may bee (and I feare 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 n…arly concern us: How many offers of grace and merciemercy have we ſleighted and rejected? God hath offered conditions of peace to us, intreating, 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 wil not receive Jeſus Chriſt upon Goſpel tearms, 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 p. 73have moſt rebelliouſly and ingratefully withſtood many off…rs of grace, yet that now at the length, whil'ſt this day of grace laſt's, 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 Gods grace, is but a day. 1. The time of mans life and Ggds grace but a day.[This your day]. A day is of no long continuance, ſpecially a winters day. A few houres the Sun is above the Horizon, but then it ſetteth, and leaveth a ſable darkneſſe upon the face of the earth. Such is the life of man, a day; and that (to make the beſt of it) a winters day; ſtormy and ſhort. Brethren the time is ſhort (ſaith the Apoſtle, ſpeaking of the time of mans life upon earth) 1 Cor 7.29. How ſhort who knoweth? oftimes doth the Sunn 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 untill 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 whil'ſt 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 worke, nor device, nor knowledge, nor wiſedome in the grave, whither thou goeſt (ſaith the Preacher) Eccleſ. 9.10. And therefore p. 74(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 generall; 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, whil'ſt 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 injoy the outward meanes 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 tendred 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 whil'ſt 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 Jeruſalems day, the Jews day wherein grace and merciemercy was offered unto them. The next was the Gentiles day; or the next was Gods day, wherein he would viſit them after another manner, in p. 75judgment, 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 Jewes, Luke 21.22. Theſe be the dayes of vengeance; ſpeaking of the time of Jeruſalems deſtruction, wherein the Lord would ſeverely revenge all thoſe indignities offered to his Son. And ſuch dayes of vengeance God hath for all obſtinate ſinners. It may be in this life: If not, yet at that laſt day, which wil be a day of blackneſſe and darkneſſe, a day of wrath and revelation of the righteous judgment of God. Now knowing the terrour of that day, Oh! that all of us would be perſwaded 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 3^ly this is but one day. As for the Labouring-man he hath many dayes 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 Sunn ſetteth and riſeth again upon the earth. But if the Sunn of p. 76our 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 wee 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 Eternitie. And therefore now whil'ſt it is called to day, all of us look out to what belongs to our eternall 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 wee might now Lift up, ſet open thoſe everlaſting doors, the doors of our ſouls that this King of Glorie might enter in; that the Lord Jeſus might come and take a full poſſeſſion of all our hartes, ſo as to rule thereby his Word & Spirit. Then quàm faelices & beati, how bleſſed and happie ſhall wee be? Such uſe make wee of this Generall 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 himſelfe to them after a more ſpeciall manner. This is that which he tells the Laodicean Angel. Rev. 3.20. Behold I ſtand at the doore and knock. So he doth at the doors of mens Conſciences, where he knocketh both by Outward means, by his Word, by mercies & Chaſtiſements, every of which is a knock at p. 77this 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 doe we, receiving him into our hearts by Faith, that he may dwel theare as a Saviour & a Lord. And this do wee 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 ſleighted, then what remaines but a juſt retaliation, even that which we meet with Luke: 13, 25. That the doore being ſhut, wee ſhould ſtand without and knock, receiving no other Anſwer but that which is there returned, I know yee not, whence ye are. Or that which wee finde 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]. Jeruſalems doom.In which words wee have Jeruſalem's Doom, or Judgment, (the ſpirituall part of it, for that onelyonly I intend to deal with). A Judgment anſwearing to their ſinn. Their Sinn was, that they had not ſeene, they would not, when they might; Their judgment is, that as they did not, ſo ſhould not ſee what they might have done, But now they are hid from thyne eyes]

Q. But what was thus hid?

p. 78Vide Gerhardi Harmon. ad loc.A. foreign. It is hidden. A verbe of the Singular number; admitting (ſay ſome) of a two-fold reference. Either to what went before, or what followeth after.

Judgment hidden from Jeruſalems eies.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 finall deſtruction and deſolation of Jeruſalem. The daies ſhall come upon thee, &c.] This was hid from their eyes. A truth. It was ſo, and that through their incredulitie. Often had they heard the judgments of God denounced againſt them, as by the Prophets, ſo by Chriſt himſelfe, but they gave no credit to what they heard. Their eyes being blinded with their preſent temporall proſperitie, and with the ſpiritual privileges which they then injoying, looked upon as intailed upon them and their poſteritie, they were readie rather to make a mock of all threatnings 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 ſhee did not, ſhee would not beleeve 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 rendred the more deſperate. But I ſhal not inſiſt upon this.

p. 792.Things belonging to Jeruſalems happineſſe hid from her eies. More properly theſe words are conceived to look backwards, relating to what went before. And ſo much thoſe particles doe intimate unto us; [But now], as looking back to the words precedent. If thou hadſt knowen, 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 owne willfullneſſe 2.The groūd thereof double. God's righteous judgment. 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 eies,1. Their own wilfulneſs. through their own wilfulneſſe. They would not ſee what belonged to their peace, their temporal and eternal happineſſe. Notwithſtanding that it had been clearly revealed and held forth unto them, yet they ſhut their eies againſt the Light. This is that which our Saviour chargeth upon this people, the people of the Jews p. 80in that known place, Joh. 3.19. Light is come into the world, but men loved darkneſſe rather then light. So was it with the generalitie 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 darkneſſe, the darkneſſe of ſin and ignorance, preferring it before the heavenly light of Divine Truth, which ſhone forth unto them. Such was their obſtinacie, that they even cloſed their eies, and would not ſee. So our Saviour himſelf ſets it forth, Mat. 13.14. where citing the prophecie of the Prophet Iſaiah, he ſheweth how it was verified in that people of the Jews in his time. In them (ſaith he) is fulfilled the propheſie of the prophet Iſaias, which ſaith, Behold, hearing yee ſhall hear, and ſhall not underſtand; and ſeeing yee ſhall ſee, and ſhall not perceive. (though they daily heard the Word, & ſaw the Works of Chriſt with their bodily ears & eies, yet they did not believe him, or in him). How ſo? The reaſon followeth in the next verſe. For this peoples heart is waxed groſs, and their ears are dull of hearing, and their eies they have cloſed; leſt they ſhould at any time ſee with their eies, and hear with their ears, and underſtand with their hearts, &c. Such was the wilful obſtinacie of that people, that they even ſtopped their ears againſt the Word of Chriſt, and cloſed their eies againſt his Works, they would p. 81not ſee what belonged to their peace; and in this way it came to be hid from their eies. 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 ſinfull 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 ſpeake this any wayes to excuſe, or ex…enuate Jeruſalem's fault, but to aggravate and highten it. Such is wilfull and affected ignorance. True indeed, as for ſimple ignorance, where men are ignorant through the want of the meanes of knowledge, that excuſeth a tantô, in part. The ſervant which not knowing his Maſters 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 minde and wil of God as concerning what we do or beleive, is no juſt plea for any, no juſt excuſe, in as much as they are by duty bound p. 82to 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 eares 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 meer 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 refuſ… to take notice of their Orders and decrees, this is highly taken as being an affr…nt to the Court, and the offendors are ſevere…y pro…eeded againſt. And ſo is it in the Court of heaven; when men ſhall refuſe to take notice of the minde 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 Wiſdome, Prov: 1.24. Becauſe I have called and ye have refuſed &c. ye have ſet at nought all my counſell, and would none of my rep…oof; I will laugh at your calamity &c. And again verſ. 29, For that they hated knowledge &c. Therefore ſhall they eat the fruit of their own ways &c.] Of ſuch dangerous and deſparate conſequence, is it to ſhut out p. 83any beam of divine light, out of the ſoul,To cloſe the eyes againſt Goſpel-light a-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 Jeruſalems 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 Peace-maker, the Son of God himſelf came to preach peace unto them, to ſhew 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 paſſionatly weepeth over them. And ſurely of all things that can happen unto man upon earth, there is no one thing more deplorable then this, when men are thus wilfully blinde, obſtinately ignorant.

And (to make ſome Application of this Branch) Is not this the caſe of too many among our ſelves at this day.Applica. Too many among our ſelves guilty hereof. Alaſs, how many ſuch poor ignorant ſouls are every where to be found? Men and women willingly and wilfully ignorant of what concerneth their eternall 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 p. 84born and brought up in Goſpel-times and places; where they have injoyed the meanes 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 eternall peace are hid from their eyes. They do not ſee, becauſe they will not ſee. They have no deſire to be acquainted with the myſte…ie 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. Whil ſt 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 Saviours pittie and compaſſionate this their wilful obſtinacie and blindneſſe. This we may find the Lord ſomtimes ſadly bemoaning in this his people, the people of the Jewes, Jer. 4.22. my people is foolliſh, they have not known me; they are ſortiſh children, and they have no underſtanding. And the like wee may hear the Prophet doing in the Chapter following, Jer. 5. where complaining of the incorrigibleneſſe of that people (the generality of them) under the Judgment of God; how notwithſtanding God hath ſtrucken them yet they were not ſenſible, they had made their p. 85face harder then a Rock, (as he ſpeaks ver. 3.) he then bemoaneth and pittieth this their condition in the next verſe, Therefore I ſayd ſurely theſe are poor, they are fooliſh &c.] of all follie none like this; when men do (as it were) ſanis inſanire, they are wittingly mad or fool…ſh. They will not ſee what belongeth to their peace. O pitie we them that are in this condition!

And O that they might be perſwaded to pitie themſelves!Much more by themſelves. to mourn over this their deſperate obſtinacie. 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 Adu…terer, 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 themſelvs, care not how they make a prey of others, ofttimes with their honeſty putting off alſo all kind of humanitie; then he cometh to mourn at the laſt, when his fleſh and bodie are conſumed (as it followeth ver. 11.), finding nature decaied and ſpent, and his bodie (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 p. 86cometh rugire in noviſſimis (as the Original hath it).foreign 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, then ever his bodie was with pleaſure. And mark what followeth, ver. 12. And ſay, How have I hated Inſtruction, and my heart deſpiſed reproof? And have not obeied the voice of my teachers, nor inclined mine ears to them that inſtructed me.] Lo here the true original of all his miſerie; which though before he would not, yet now when it is too late he is brought to acknowledge, even his not hearkning 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 Miniſterie of his Word, diſcovering unto you the ſinfulneſſe of thoſe waies and courſes wherein you have walked, and ſhewing 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 p. 87ſinners, 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 daies in wealth, (living in jo…litie, and mirth, & pleaſure, happily injoying, an interrupted courſe of proſperiti…, 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 our ſelves; 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 d…ſire to have any acquaintance with God, or his Word; to know his minde and will that they may do it. And thus are the things which belong unto their everlaſting peace hid from their eies.

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 Jeruſalems 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 eies. And therefore let her now make account of what followeth; The daies ſhall come upon thee, when thine enemies ſhall caſt a trench about thee, &c. And even ſuch is the condition of all wilful p. 88and obſtinate ſinners, who ſhut out the light of Gods 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 reformed in their hearts and lives, let them make account that the like daies ſhall come upon them; daies of blackneſſe and darkneſſe, daies of judgment 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 terrour of the Lord might fall and take hold upon every one of you,An alarum to ſuch. whoſe condition this is! that being awakened, you may be alſo perſwaded to open your eies, to ſet open the doors and windows of your ſouls, to let in the Sun of righteouſneſſe, to let in that heavenly light which ſhineth forth unto you, that ſo the things which belong unto your peace, your eternal peace and happineſſe, they may be no longer hid from your eies; which if they ſtill be through your obſtinacie and wilfulneſſe (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 judgment ſeal up your eies, paſſing an irrevocable ſentence upon you, that ſeeing you will not ſee, therefore you ſhall not ſee, but that p. 89theſe things be now from henceforth for ever hid from your eies.

And ſo I am fallen upon the ſecond Particular, 2. The ſecond cauſe of Jeruſalems blindneſs, Gods righteous judgment.the ſecond ground and cauſe of this blindneſſe in Jeruſalem.. The things belonging to her peace were hid from her eies, as through her own wilful obſtinacie, ſo alſo through Gods righteous judgment. And thus they were hid not onelyonly for the preſent, but alſo for the future. foreign, But now they are hid from thine eies;] That is, from henceforth; ſo as now thou ſhalt not ſee them, and that through the righteous judgment of God, hiding them from thee.

Thus it is, Daies of Grace have their dates. Obſ. Days of grace have their dates.Mark it. This is the Obſervation which this paſſage naturally yieldeth us: Daies of Grace have their dates. Times and ſeaſons, wherein the Grace and MercieMercy 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 Daies, If thou hadſt known in this thy day]. Now a Day is a determined time. However there are Winter-daies and Summer-daies, 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 p. 90then 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 merciemercy; they are for an appointed time. Daies of Grace have their dates, their limits.

So have both National and Perſonal daies. 1. National daies, 1. Nationall days.wherein God offers merciemercy 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 daies ſhall be an hundred and twentie 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, foreign, a Preacher, or publiſher of Righteouſneſſe; of the righteous judgments of God in caſe they ſhould not repent, to which in the name of God he perſwaded 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 Miniſterie 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 p. 91at 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 hee limits them a time for their Repentance: The daies of Man ſhall be an hundred and twentie years]. Not that the time of man's life ſhould not afterwards exceed that number of years, for we finde diverſe after the Flood living much longer; but ſo long ſhould their day of grace and merciemercy laſt. So long a time out of his gracious indulgence God would yet allow to that generation to bethink themſelvs, to reform their hearts and lives in; which if once paſt and not improved for the end to which it was allotted them, then they muſt look for no more merciemercy, 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 fortie daies, and no more allowed unto her for the ſame end. Fortie daies and Nineveh ſhall be deſtroied, Jon. 3.4. viz. except within that time they repented, which condition God reſerved to himelf. Thus there p. 92is a time appointed and determined by God, which though he do not declare to others, yet he hath ſet down with himſelf, how long hee will ſtrive with a Nation, a people, how long he will wait for their Repentance; which time being paſt, then the date of merciemercy 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 eies.

2. Perſonall days.2. And as Nationall ſo Perſonall dayes. The times and ſeaſons allotted unto particular perſons, for their accepting the offers of grace and merciemercy held forth unto them, theſe alſo are limited. So is not onelyonly the Common and Generall day; The time of this life, beyond which the tenders of merciemercy do not extend.The generall 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 ſleighting the offers of MercieMercy, let them look for nothing but Ju…tice hereafter. That rich Glutton who would not out of his abundance ſpare poor Lazarus a crum of bread, baing in hell may call and crie for a drop of water to cool his p. 93tongue with, and yet go without it. The Sacrifices of Grace and MercieMercy are onelyonly 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 eies of impenitent ſinners, then are the things which belong to their peace, their happineſſe, for ever hid from them.

But alſo Particular daies, 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 themſelvs Contingent, or it may be Voluntarie, 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 begining, 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 uncertaintie; but hee 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 merciemercy. The truth of this we may ſee in thoſe Rebellious murmurers amongſt the Iſraelites. p. 94A long time God ſtriveth with them. Fortie 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 merciemercy 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 waies of their God (as it there followeth, ver. 10.) Now herewith the Lord was (as well he might be) grieved, offend… d, provoked, yet bearing with them; but ſo hee would not ever do. Having born it fo tie years, then he will bear it no longer; [So I ſware 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 Poſteritie. Which ſentence was accordingly executed upon thoſe murmurers, whoſe carkaſes fell in the wilderneſſe (as it followeth ver. 17.). None of them who came out of Egypt, from twentie years old and upward, entering into Canaan, ſave onelyonly Caleb and Joſhua, (as you have it foretold Numb. 14. p. 9529, 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 ſt ive no more, but will paſſe a peremptorie ſentence upon them, that they ſhall never enter into his reſt; ſo ſhutting the door of merciemercy againſt them.