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thy Neighbour : Do not put thy Parts to the maintenance of Schism, or the disturbance of the Church, but labour to promote the Peace, Unity, and Edification of it. So fhalt thou avoid the Doom of the slothful, and receive the Reward of the faithful Servant, to enter into his Master's Joy. ';.:. .. . .. ' n in i :

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DISCOURSE XXXI.
The Gospel for the Tenth Sunday after

. Trinity. Am Empt...)

St. Luke xix. 41- 47.. And when he was come near, he beheld the City, and wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things that belong unto thy Peace! but now they are hid from thine eyes. For the days shall come upon thee, &c.

T HE preceding part of this Chapter acquaints us

with Christ's going to Jerusalem, together with

the Manner and other Circumstances of his Entrance and Reception into it. sms!!!

J r . ) The Gospel for this Day, which immediately follows it, lets us know his Carriage upon his near approach and fight of the City : When he was come near, he beheld the City, and wept over it. The Reason or Motive whereof was, his knowing the fad Fate or dreadful Destruction that would Tortly befal it; of which we read after. The Thoughts of the disnial Miseries and Calanities that were coming upon it, drew Tears from his Eyes, and Compassion from his Heart: and both were attended with a molt passionate Wilh, that they would yet know and consider before it be too late, what might help to prevent that doleful Ruin, that was hastning upon them. He beheld the City, and wept over it, saying, Othat thou had t known, even thou, in this thy day, the things which belong unto thy Peace?..

Sure, Sure, the Circumstances of their Condition must be very fad and dreadful, when our Saviour could not fee the City without weeping: but that which most of all increas'd his Sorrow, was their stupid Senseleffness of their Condie tion, that they would not so much as consider, or know the thing's belonging to their Peace, insomuch that they were noto hidden from their eyes. Their Doom was irreversible, and therefore he pity'd them the more, because they had no Pity for themselves. Now here,

Ift, From our Saviour's weeping over Jerusalem, we may observe his tender Sense and Concern for the Miferies and Calamities of other Men, and that may teach us to fhew Pity and Compassion upon the like occasions. Christ was mightily affected with the Evils that befel any; he wept at the Grave of Lazarus, and here we find him weeping for the City of Jerusalem. From his Example we may learn the same Sympathy and Fellow-feeling of others Sufferings, True Religion makes the Heart tender, and apt to commiserate; it makes the Bowels yearn towards the Miferable, and to bear a share in the Calamities of others. 'Tis the hard-hearted and narrow-spirited that cast off all Care or Concern for others Happiness or Misery; and there are but too many fuch, who if they fare well themselves, care not what becomes of others : but they who shew no mer. Ey, feldom or never find any. Again, .

2dly, From our Saviour's passionate With, that they had laid hold of those happy Opportunities, which were offer'd to them for their own Safety, we learn his Backwardness to punih, ard his Willingness to pardon. He doth not delight in the Death of a Sinner, nor willingly grieve the Children of Men; he is troubled and concernd for their Folly, when he is driven to it, and, bespeaks them as God did Ephraim, Hotd Mall I give thee up, 0 Ephraina ? In like manner our Saviour was deeply affected at the fight of Fea rufalem, his Bowels were turn'd within him, and could not but break into Tears for a City that had made it felf ripe for Destruction, Jerusalem, Jerusalem, (faith he in another place how often pould have gather'dtbee as a Hen gathereth her Chicken under her iping? and thou poulds nat. And here, Othat thou hadt kuoron the things, which belong unro thy Peace! which he doubles and trebles with Earnestness and Affection, Even thou, in this rhy day." Even thou, who haft had so many Admonitions, to great Obligations and fach plain Directions to prevent these Evils : Even thou,

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of whom fo great care hath been taken, and to whom so much Mercy hath been shewn, O that thou hadst hearkend to these things, and suffer'd them so far to have prevail'd upon thee, as to avert thine utter Ruin ! Once more, Even thou, in this thy day; that is, tho thou hadft neglected many a Call, and let hip many Opportunities, yet 'twas to be wish'd thou hadst at least minded the main Season, or not suffer'd the last and critical time of thy Welfare or Deftru&tion to pass away unobserv'd. All which shews the merciful and gracious Temper of our Bleffed Saviour, and likewise how opposite thereunto those unrelenting Spirits are, who delight in giving trouble, and doing hard things to those of their own kind. si trogo pomotion bhai

3dly, From Christ's wishing in the behalf of Jerusalem, that they had known, in this their day, the things that be. long'd to their peace, we learn that all Men, both in their publick and private Capacity, have a Day of Grace, or particular Season of making their peace with God, and preventing their future Ruin. This is here manifestly imply'd, and signifies, that if we have the Wisdom to know, and the Foresight to improve this opportunity to the best advantage, we may obtain the Favour of God, and secure our everlasting Welfare : for the having this their day for that purpose, was not a Favour peculiar only to Jerusalem, but is a Mercy extended to all Persons and Places ; to whom God Almighty is pleas'd to allot a particular Time or Season of reconciling themselves to him, and promoting thereby their own Salvation.

Some have observ'd, that even in the Course of worldly Affairs, all Men have some critical Time or Opportunity : of making or mending their Fortunes here in this Life, which if neglected or let slip, is not easily regain'd. Esau that sold his Birthright for a Mess of Pottage, could not afterward obtain it, tho he sought it carefully with Tears, And we have known many, who have complain'd of the loss of fome Seasons and Opportunities of bettering their Conditions, which they could never after recover. SOLT

But this is more plainly reveal'd of our future and final State in the World to come, for the Holy Scriptures often mind us of a Day of Grace, or Season of Salvation, in which we are call’d upon to mind the Business of our Souls, and to provide for Eternity. Of this day our Sa. viour here minds the Inhabitants of Jerusalem, and the Apostle puts all Christians in mind, that whilft it is call'd

it to-day,

to-day, they should hearken to the Voice of God, left their Heart's be harden'd thro the Deceitfulness of Sin. Now this Day of Grace and Salvation njay be understood either of the whole Space of our Life, which for the Shortness of it, is in Scripture often callid and compard to a Day; or else "more particularly, for the present time or instant part of it, which is all that we can call our own, or fafely depend upon : So the Apostle, Now is the appointed time, now is the Day of Salvation; 2 Cor. 6. 2. Hereafter may be nothing to us, because we are not sure of living to it: the present tine is our Opportunity, for we are not certain of any more ; or if our Days be prolong’d, we are not sure that the Mean's of Grace may be so too, for the Spirit of God will not always strive with us. Now is God's time and ours too, which we are therefore to lay hold of and improve, for we know not how long it may continue :-) the Day of Grace may be over, before the Days of our Life may be ended, not for want of Mercy and Favour in God, but for want of a Will or Heart to repent, to make us capable of it. The Heart may be hardend by a Custom in sinning, and many by long contracted Habits have outliv'd the Possibility of Repentance; the Conscience may be so fear'd, as with an hot Iron, that nothing can awaken or make any Impresion upon it: And therefore, Nom whilf 'tis called to-day, we are calld upon to repent, and to accept of Mercy and Salvation ; and this is our Day, in which we are to know and consider the things that belong unto our Peace.

4thly, From these Words of our Saviour, But now they are hid from our eyes; we learn the Danger of deferring Repentance, or putting off the Day of Grace; which if let slip, will not be had any more. This was the wretched and remediless State of Jerufalem, which made our Savionr lament and weep over it: and he who afterwards thed his Blood for their Salvation, here shed his Tears for their Folly in neglecting it. They had their Day of knowing and ma. king their peace with God; but letting slip the Season, they were left for ever to repent without any Hopes of repairing it. And 'twill fare no better with us ; if we neglect our time, and let go the Season of finding Mercy, we may never look for it again, but must remain for ever in a hopeless and helpless Condition. Opportunities that were once before us will soon slip away, and perhaps look back to deride our Folly in not making better use of then : the S4

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Then he comit all comiege Ferning the Abass in all and all thing

things of our Peace, that are now plainly in our light, will e'er long be hid from our eyes, and then 'twill be too late to amend what we shall for ever lanient. This we may easily see here in the case of Jerusalem, of whom we read in the next words,

The Days mall come upon thee, that thine Enemies mall caft a Trench, about thee, and compass thee round, and keep thee in on every side, and mall lay thee even with the Ground, and thy Children within thee ; and they Mall not leave in thee one Stone upon another, because thou knewest not the time of thy Visitation. This was a Prophecy of the Romans speedy coming to besiege and destroy the City, and all that were in it, which soon after came to pass in all the Particua lars of the Prophecy : for Titus the Roman General coming with an Arniy to befiege Jerusalem, first cast a Trench about it, to cut off all Comniunication, and intercept Provisions; then he compass'd it round with a Wall thirty nine Furlongs long, containing within it thirteen Castles or Forts, in compass ten Furlongs, all which (as Fofephus tells us ) was finish'd in three Days; de Bell. Fud. lib. 6. cap. 8. By this the People were kept in on every side, there being no possibility of their coming out ; which reduc'd them to the greatest Distress, even to the eating Dung and Dirt, Hay and Mens Flesh ; yea, and (as Josephus relates it) Women feeding on their own sucking Children. After which, the City was laid even with the Ground, and the Children within it; there being not one Stone left upon another. . .

But what was the reason of all this Misery and Defolation? Why, that is added in the following words, Because thou knewest not the time of thy Visitation. They would not know or improve the Time of God's visiting them in Mercy and Loving-kindness; nor would they consider or prevent the Time of his visiting them with Vengeance and Destruction, and therefore did all this Distress come upon them. Obstinate and incorrigible Wickedness exposes Men to the Wrath of God, and the forest of all his Judgments. The old World for not hearkning to Noah a Preacher of Righteousness, but going on still in their Wickedness, were swept away with a Deluge, and irrecoverably drown'd in Misery and Perdition, Sodom and Gomorrah, for not amending upon the Admonitions and Example of righteous Lot, were consum'd by a Fire from Heaven; and burning in their Lufts one to another, were niade to suffer the Vengeance of eternal Fire. In like manner,

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