their visitation." For what could the things be that belonged to their peace, but turning to God, believing in himself, as the Messiah, bringing forth of fruits meet for repentance? Whence also there must be another latent, and concealed meaning of their peace itself; than only their continual amity with the Roman state; their peace with heaven; their being set right, and standing in favour and acceptance with God. For was it ever the first intention of the things enjoined in the gospel, but to entitle men to earthly secular benefits?

Nor can we doubt but the same things lay deep in the mind of our blessed Lord, when he uttered these words, as when he spake those so very like them: "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, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." These other were not spoken indeed at the same time, but very soon Those we are considering, in his way to the city, these, when he was come into it; most probably, by the series of the Evangelical History, the second day, after his having lodged the first night at Bethany. But it is plain they have the same sense, and that the same things lay with great weight upon his spirit; so that the one passage may contribute much to the enlightening and expounding of

after.

the other.

Now, what can be meant by that, "I would have gathered you as the hen her chickens under her

wings?" Could it intend a political meaning? that he would have been a temporal Prince and Saviour to them? which he so earnestly declined and disclaimed? professing to the last, "his kingdom was not of this world?" It could mean no other thing, but that he would have reduced them back to God; have gathered and united them under his own gracious and safe conduct, in order thereto have secured them from the divine wrath and justice, and have conferred on them spiritual and eternal blessings. In a like sense, their peace here was no doubt more principally to be understood; and their loss and forfeiture of it, by their not understanding the things belonging thereto, considered, and lamented.

Therefore, the principal intention of this lamentation, though directly applied to a community, and the formed body of a people, is equally applicable unto particular persons living under the gospel, or to whom the ordinary means of their conversion and salvation are vouchsafed, but are neglected by them and forfeited.

We may therefore thus sum up the meaning and sense of these words :-That it is a thing in itself very lamentable, and much lamented by our Lord Jesus, when such as living under the gospel, have had a day of grace, and an opportunity of knowing the things belonging to their peace, have so outworn that day, and lost their opportunity, that the things of their peace are quite hid from their eyes.

Where we have these distinct heads of discourse to be severally considered and insisted on.

I. What are the things necessary to be known by such as live under the gospel, as immediately belonging to their peace.

II. That they have a day or season wherein to know, not these things only, but the whole compass of their case, and what the knowledge of those things more immediately belonging to their peace supposes, and depends upon.

III. That this day hath its bounds and limits, so that when it is over and lost, those things are for ever hid from their eyes:

IV. That this is a case to be considered with deep resentment and lamentation, and was so by our Lord Jesus.

I. What are the things necessary to be known by such as live under the gospel, as immediately belonging to their peace. Where we are more parti

cularly to inquire,

1. What those things themselves are.

2. What sort of knowledge of them it is that is here meant and made necessary.

1. What the things are which belong to the peace of a people living under the gospel? The things belonging to a people's peace, are not throughout the same with all. Living, or not living under the gospel, makes a considerable difference in the matter. Before the incarnation, and public appearance of our Lord, something was not necessary among the Jews, that afterwards became necessary. It was sufficient to them before, to believe in a Messiah to come, more indefinitely. Afterwards

he plainly tells them, "If ye believe not that I am he, ye shall die in your sins." Believing in Christ cannot be necessary to pagans, that never heard of him, as a duty, however necessary it may be as a means. Their not believing in him cannot be itself a sin, though by it they should want remedy for their other sins. But it more concerns us, who do live under the gospel, to apprehend aright what is necessary for ourselves. That is a short and full summary which the Apostle gives, "Repentance towards God, and faith in our Lord Jesus Christ." The gospel finds us in a state of apostacy from God, both as our sovereign Ruler, and sovereign Good: not apt to obey and glorify him, as the former, nor enjoy him, and be satisfied in him, as the latter. Repentance towards God cures and removes this disaffection of our minds and hearts towards him, under both these notions. By it the whole soul turns to him, with this sense and resolution:-I have been a rebellious disloyal wretch, against the high authority, and most rightful government of him who gave me breath, and whose creature I am; I will live no longer thus. Lo, now I come back unto thee, O Lord, thou art my Lord and God. Thee I now design to serve and obey as the Lord of my life, thee I will fear, unto thee I subject myself, to live no longer after my own will, but thine; I have been hitherto a miserable, forlorn, distressed creature, destitute of any thing that could satisfy me, or make me happy; have set my heart upon a vain and thorny world, that had nothing in it answerable to my real necessities, that hath flattered and mocked me often, ne

ver satisfied me, and been wont to requite my pursuits of satisfaction from it with vexation and trouble, and pierce me through with many sorrows. I have borne, in the mean time, a disaffected heart towards thee, have therefore cast thee out of my thoughts, so that amidst all my disappointments and sorrows, it never came into my mind to say, Where is God my Maker? Maker? I could never savour any thing spiritual or divine, and was ever ready in distress to turn myself any way than (that which I ought) towards thee. I now see and bemoan my folly, and with a convinced, self-judging heart, betake myself to thee: "The desires of my soul are now unto thy name, and to the remembrance of thee. Whom have I in heaven but thee, or on earth that I can desire besides thee."

This is repentance towards God; and is one thing belonging, and most simply necessary to our peace. But though it be most necessary, it is not enough. It answers to something of our wretched case, but not to every thing. We were in our state of apostacy, averse and disaffected to God. To this evil, repentance towards him is the apposite and only proper remedy. But besides our being without inclination towards him, we were also without interest in him. We not only had unjustly cast off him, but were also most justly cast off by him. Our injustice had set us against him, and his justice had set him against us; we need, in order to our peace with him, to be relieved as well against his justice, as our own injustice. What if now we would return to him, he will not receive us? And he will not