CHRIST'S LOVE AND AFFECTION towards JERUSALEM. Delivered in sundry Sermons out of his words and carriage when he came unto her, as they are recorded, LUKE 19.41, 42. Wherein are handled, 1 Christ's tears which he shed for jerusalem, and the matter of singular observation in them. 2 The will of God touching man's salvation, as it is generally propounded and revealed in the Gospel. 3 The sin and misery of jerusalem, because she would not know the time of her visitation. 4 The Day of Grace, wherein salvation is offered to the sons of men. 5 The worth of that peace, which Christ and the Gospel bring with them. 6 The sin and misery of those who live under the means, and have the things of Christ and the Gospel hid from them. By RICHARD MADEN B. D. Preacher of the Word of God at St. Helen's LONDON, and late Fellow of Magdalen College in CAMBRIDGE. ●●●DON, Printed by M. F. for JOHN CLARK, and are to be sol● 〈◊〉 Shop under S. Peter's Church in Cornhill. 1637. TO THE RIGHT HONOURABLE, THOMAS, LORD COVENTRIE, BARON OF A●LSBOROVGH Lord Keeper of the great Seal of England, and one of his Majesty's most Honourable Privie-Councell All increase of felicity and true Honour. Right Honourable, AS God, in the bestowing of his gifts on men, doth not observe an Arithmetical proportion, in giving to all alike, but according to his unsearchable wisdom, useth a pleasing kind of variety and a discreet inequality in the distribution of the same, committing much to some, little to others, as is plain and evident by the parable of the Talents a Mat. 25.15. Luk. 19 12. , whereof some received more, others but one; so neither doth he measure the service and obedience that is done unto him, by the matter and quantity of the thing that is done, but by the mind and affection, by the parts and abilities of him that doth it, taking in good part the least and meanest performances, when they proceed from a sincere intention, and an enlarged affection towards him, and are suitable to the gift and ability that is received from him: for, as Chrysostome well observes b Chrysost. to. 2. in V.T. Edit. graecolat. Homil. 42. in Gen. pag. 609. , God respecteth not so much what is given unto him, as the affection out of which it doth proceed; whence it comes to pass, that the price of those services which are very small in themselves, are much raised, and advanced in God's esteem and account, by the zeal and sincerity that is stamped upon them; whereas on the contrary, for want of this, those actions which are most glorious in the eye of the world, lose much of their beauty and lustre; and are little or nothing regarded with him. Consonant hereunto is that of venerable Bede c Beda. come. in Mar. ca 12. Non perpendit Deus quantum in ejus sacrificio, sed ex quanto proferatur. , who saith, that God respecteth not so much the substance of the offering, as the conscience of him that brings it; nor doth he so greatly regard how much is laid upon his Altar, as he doth how much he that comes unto him, is able to give; And S. Ambrose d Ambros. to. 1. li. de viduis pa. 142. Vberior est nummus è parvo, quàm thesaurus ex maximo, quia non quantum detur, sed quantum resideat, expenditur. gives the reason, because a little portion out of a small pittance, is more than a greater oblation out of a large heap, and rich Storehouse, none can give more than he that leaves himself nothing behind, though that which he gives be never so little; and none doth much, that might do much more, if he did set his whole strength and ability upon it. To whom much is committed, of him much is justly expected e Lu. 12.48. , and he that hath but little committed to his trust, if there be a willing mind to lay it out for his Master's advantage, it shall find acceptance, according to that a man hath f 2 Cor. 8.12 . In the old Law all did contribute and offer to the use and service of the Temple g Exod. 35.5 , some brought gold and silver, blue silk and purple, Scarlet and fine linen; others brought Goats hair, and Rams skins, yet all were accepted of God, and taken in good worth; yea, perhaps the meanest oblations of those, who out of their penury, were willing to contribute something to the Lord, might find better acceptance with him, than the offerings of those, who out of their superfluity and abundance, bring fare greater matters unto him. Our blessed Saviour, when he beheld how people cast money into the Treasury h Mark. 12.42. , and took notice of many rich men that cast in much, yet he prefers the poor widows two Mites, before the large contribution of many others: and surely there is not any one thing, wherein greatness on earth doth more resemble the great God of heaven, than this, that it is willing to accept of the meanest presents, that are tendered by inferiors, when they proceed out of a hearty affection towards the same; the consideration whereof hath emboldened me (Right Honourable) at this time, to present your Lordship with this poor tender; presuming it shall find acceptance with your Honour, because it is willingly offered to the use and service of the Temple, though it be but as Goat's hair in comparison of the gold of Ophir, which others bring, or as the poor widow's Mite, in respect of those larger sums, which others cast into this treasury of the Church, in this learned age. And indeed I cannot so overlove this slender piece which now comes forth into the world, as to think it of more worth than many of his fellows, which are willingly content to die in the ear, rather than to stand in white sheets, that they might speak to the eye; much less can I set such a high price upon it, as to send it abroad with letters of credit and commendation, that might bespeak and procure friends where it is unknown. It was first spoken to a popular Auditory, without any thoughts or intentions of further publication; and therefore it studied nothing more than plainness, and such a familiar expression, as might best suit with vulgar capacities: and now that it comes into the open light, and public view, it cannot well leave that native language which it learned in the Pulpit, to frame itself to a style and phrase of speech, concise and pithy, more befitting the Press: Such as it is I make bold to send it abroad into the world, under your name and honourable protection, that it may remain, as a pledge and testimony of that humble respect and service that I own unto your Lordship. It comes therefore unto you, not as a Tutor with instructions to teach you what you know not, but as a Pupil for protection, that being sheltered under the shadow of your honourable Patronage, it may find the safer passage in those unknown ways, and places whither it shall travel. There is none that I know, in our English tongue, that hath gone before me in handling that portion of Scripture, which this ensuing Treatise, that now comes to your Lordship's hands, is spent upon; and, if I mistake not, there are few passages in holy Scripture more necessary and useful for all sorts and conditions of men, than this is, for it is a discovery of those thoughts of peace, which GOD carries towards the sons of men, in the primary intention of that course of providence that he hath taken for their good; and withal, a declaration of that care and diligence, that should be in every one to serve this providence of GOD in the day of grace, by applying himself unto him in the use of those means, wherein mercy may be had, if it be sought for. And these meditations, as they are fit for every one to think upon, so more especially for men of high place and condition, because, like high trees, they are more subject to those winds of temptation, which may breed in them a forgetfulness of both; whereas by this means they might easily prevent those two dangerous rocks of presumption and despair, upon which many dash and split the precious vessels of their souls, and suffer eternal shipwreck: for he that firmly believes, and persuades himself that there is such thoughts of peace in GOD towards him, as that mercy may be had if it be sought for, he cannot easily desparie of finding mercy, if with care and diligence he apply himself to the seeking of it; and he that lays this foundation, that GOD will be sought unto for the obtaining of those blessings which he hath promised, he cannot easily presume of finding mercy, while he lives in the neglect of those means that lead unto it. And this is the principal end and scope (Right Honourable) which these weak and unworthy labours of mine do especially drive at: If they shall find that acceptance with your Lordship, which they promise unto themselves; and be available (if but) to add one little spark more to that flame of devotion, which already shineth forth so brightly in your honourable deportment; I shall think myself happy in the success of this enterprise, and make it my daily suit and request at the throne of grace, that when you have finished your course with honour here on earth, you may be gloriously crowned with salvation in heaven: in the desire whereof I shall ever rest, Your Honour's Chaplain in all duty and service, RICHARD MADEN. THE PREFACE TO THE READER. Gentle Reader, THere is nothing more available for the rectifying of the judgement and understanding of a man in the mysteries of salvation, than a right apprehension and conceit, touching the will of God; to wit, what God is willing to do for him, and what he willeth and requireth him to do for the obtaining of it. The clear understanding of this, it rectifies a man's faith in matters to be believed, either concerning God, or himself: it regulates his obedience in things to be done, teaching him how to pray aright with confidence to be heard, and that is, when he asketh any thing according to the will of God a john 5.14. , directing him to walk aright in the way of life; and that is, when he is neither misled in his way, nor negligent in his work, but applies himself to God in a wise and orderly carriage, suitable to that course of providence that he hath taken for his good. Touching this will of God, there is something delivered in this ensuing Treatise, by which every one may take a true scantling of the good will and affection that God bears unto him, by those warm expressions of love which he finds in the Gospel. Much more might have been said in this argument, and perhaps in time may. Mean while, for the preventing of all mistakes in that which is said already, be pleased (Courteous Reader) to take notice, that it is no part of my purpose and intention, in any part of these following discourses & meditations, to enter the lists of that dispute and controversy which is now in agitation amongst the learned Divines of the reformed Churches, touching the will of God in the decree of Election. The heat of that contention hath already troubled and disquieted the peace of the Church too much, and want of moderation in some on both sides, through the indiscreet handling, of that unsearchable depth, doth still beget ill blood in the veins of that body, that should grow up unto an holy Temple in the Lord. As in all other Controversies, so in this, the right stating of the matter in question, helps much for the clearing of the truth; and if that be first done, (I hope) it wilfully appear, that the conclusion here maintained touching the will of God, doth no ways border upon that controversy; for the matter there in question, is, Whether the decree of Election, as it is terminated, and pitched upon particular persons, be absolute, and irrespective, or out of a consideration of foreseen faith and perseverance: that is, whether God do equally will the salvation of all, and have no absolute and irrespective purpose of saving one more than another, before he look at different qualifications in them. It is freely confessed b Ames. Antisynodal. Amstelod. 1633. art. 3. & 4. pag. 130. Non est in quaestione, utrum Deus verè sincere, seriò intendat hominis conversionem; sed an pari modo intendat ac procuret omnium, etc. quibus Evangelium praedicatur, conversionem ac salutem. by one that is no stranger to that controversy, nor any ways partially addicted to the Lutheran side, but in his judgement and opinion strong enough against it, that the question of it be rightly stated, is not, whether God do truly, sincerely, and seriously intent the conversion of that man whom he outwardly calls, but whether he do equally and indifferently intent & procure the conversion & salvation of all those to whom the Gospel is preached; implying, that both sides agree upon this, that God doth seriously will the salvation of all those to whom he makes an offer and tendry of it in the ministry of the Word; and that neither part maintains any such decree or purpose in God, touching man's salvation, as is repugnant and contrary to that will of God which is revealed in the Gospel, but subordinate unto it. And when he doth positively, and professedly set down c Ibid. pag. 250. Asfirmamus Deum, non pari modo, & gradu, velle & operari antecedenter, conversionem eorum, qui convertuntur, & qui non convertuntur. the position and conclusion which himself and others hold and maintain against their adversaries, he makes this expression of it, namely, That God doth not antecedently will the conversion of such as die in their sins, after the same manner, and in the same degree as he doth the conversion of others, whom in time he converteth; neither doth he work equally and indifferently in them both, but that by an antecedent purpose, independent upon any thing in the creature, he absolutely intendeth, and so accordingly effectually procureth the conversion of some, leaving others, who lie equally in the same condition with them, and are no ways inferior unto them, save only in that previous purpose of special love, which he is pleased of himself, and for his own sake, to show to one more than to another. And this seems to be the mind of those learned Divines in the Synod of Dort d Act. Synodal. art. 2. reject. erro. 6. Qui impetrationis, et applicationis distinctionem usurpant, ut incautis, etc. instillent Deum, quantum ad se attinet, omnibus hominibus, ex aequo voluisse ea beneficia confer, quae per mortem Christi acquiruntur: quod autem quidam prae aliis, participes fiant remissionis peccatorum, et vitae aeternae, discrimen illud pendere, ex libero eorum arbitrio, se ad gratiam indifferenter oblatam applicante, non autem ex singulari miscricordiae dono, efficaciter in illis operante, ut prae aliis gratiam illam sibi applicent. , who speaking of the benefits of Christ's death and passion, when they come to that distinction of impetration and application, they show, that they do not simply and altogether mislike it; and therefore they qualify their censure thus fare, that they do reject it only in this sense, to wit, as it is used to further and lead in this conclusion, that God, in respect of himself, is willing to bestow the benefits purchased by the death of Christ, equally and indifferently upon all; and that the reason why some are made partakers of remission of sins, & eternal life, rather than others, it is not primarily from any greater good will in God towards them, or any special mercy peculiarly showed to them before others, but from their own freedom & liberty, whereby they apply themselves to God more than others, in making after that grace and mercy which is indifferently offered to both. From whence it appears, that the matter in question amongst the learned, is only touching the Decree of Election, how man is considered and looked upon, when God passeth that decree upon him, whether barely and nakedly, as abstracted from all qualifications and conditions which are required in the covenant of grace, or clothed and invested with such preparatory gifts of grace, as do by virtue of God's promise, entitle him to eternal life. This question I purposely wave, and meddle not withal in this ensuing Treatise, but take that which is generally granted by the more moderate, and best learned on both sides: to wit, that all mankind are capable of salvation, upon such terms and conditions as are expressed in the Covenant of grace: that is, if they repent of their sins, and believe in Christ, and that when God offers life and salvation to all and every one in the ministry of the Word, he is truly willing, and doth seriously intent to bestow the same upon them, in that way that he hath commanded them to seek it, and according to that course of providence that he hath taken for their good: that is, if they will apply themselves unto him, and follow the counsel and direction that he gives them. And this, if I mistake not, is the general doctrine of the ancient Fathers, the learned Schoolmen, and many modern Divines: both Papists and Protestants, Lutherans and Calvinists, there is none that is well read & versed in their writings, that can much doubt or question the judgement of any of them, save only of those who follow and embrace Mr Calvins' way, and build upon his foundation: and yet amongst them (over and besides those that are mentioned in the Treatise itself) these two or three testimonies may serve to show that many of very good note amongst them, are clear in this point: First, it appears by Musculus in his Common places, that the redemption which is purchased by Christ, is upon some condition appliable to the whole world, and to every particular man from the first to the last e Muscul. loc. de redemp. generis humani. Profitetur titulus redemptionem generis humani, genus autem humanum complectitur non unam aut alteram gentem, sed mundum universum, omnes videlicet totius orbis nationes, cunctos homines à primo usque ad novissimum, etc. ergo quae hic in considerationem veniunt, pertinent ad omnes homines: Scimus non omnes fieri hujus redemptionis participes, verum illorum perditio, qui non servantur, haud quaquam impedit, quo minus universalis vocetur redemptio, quae non est uni genti, sed toti mundo destinata, etc. Quod illam homines reprobi non accipiant, neque defectu fit gratiae Dei, neque justum est, ut illa propter filios perditionis gloriam ac titulum universalis redemptionis amittat, cum sit parata cunctis, & omnes ad illam vocentur. : that is, according to the report made in the general offer of it; for though all be not made partakers of it, yet their ruin and destruction, which is of themselves, doth not any ways prejudice or impeach the general good will of God towards mankind, nor hinder, but that the benefit of redemption may be thus fare termed universal, as that it is in some sort intended for all, and upon some conditions appliable unto all: and he illustrates this by two similitudes: First, of the Sun, which may be said to send forth a general light and influence into all places, and all creatures, and to make them fruitful, though many of them remain barren, because the defect and hindrance is not in the nature of the sun, but in other lets and impediments which hinder the effectual working of it: Even so (saith he) it is with the redemption purchased by Christ; that Reprobates and wicked men do not receive it, it is not for want of good will in God towards them; nor through the defect of that grace he offereth to them, for it is prepared for all, and in the preaching of the Gospel are all invited to it: & therefore it is not fit that it should forfeit the title of a general benefit, because the sons of perdition, through their own fault, deprive themselves of it: for as a Medicine may be said to be universal, though it do not actually cure all diseases, because it hath such a virtue in it, that it would heal them, if it were rightly and orderly applied unto them: Even so the blood of Christ may be termed an universal medicine, because it hath sufficient virtue in it to heal the sins of the whole world, though it do actually cure none, but such only to whom it is applied. The other similitude which he bringeth for the illustration of this point, is drawn from a custom which was used amongst the jews, who in the year of jubilee, proclaimed a general liberty to all servants, whosoever would, might go out free, though many remained still in their former bondage, refusing the benefit of liberty when it was freely offered and tendered unto them: even so in the Gospel, there is a Proclamation published of a general pardon purchased by Christ, which is offered and tendered to all and every one, upon such conditions as are expressed in the Covenant of grace. The reason why many miss of it, is not for want of mercy in God, but because they are wanting to themselves, and do not seek for it according to his will. Another f Paul. Testard. Synops. Doctr. de nat. & great. thes. 298. Voluntas antecedens generalis, est voluntas dandi Christum mediatorem, vocandi ad communionem Christi per media apta et in se sufficientia, dandi homini peccatori, posse si velit, servari. affirms, that besides that special and particular good will which God bears to some, there is a general good will which he bears to all, out of which he was moved to send Christ into the world, and out of a consideration, and for that, which Christ hath done and suffered, to crect and set up a throne of grace, and from thence to offer grace, and that by means which in themselves are apt, and some ways sufficient to bring a man to life and happiness, if they be not hindered by a careless neglect on his part. And this is plainly delivered by another Author g Ames. Antisynod. p. 256. ar. 3. & 4 Seriam illam Dei intentionem quae requiritur ad mediorum dispensationem, ab illa dispensatione non separamus. mentioned before, when he tells us, that the serious purpose and intention of God, which is required to the outward means, is never to be separated from them; that is, in the administration of the outward means, there is always a virtual purpose in God h Ibid. pag. 259. Non simpliciter negamus Deum intendisse in ipsis fidem efficere, est enim intentio quaedam Dei virtualis et interpretativa, fidem efficiendi in omni, mediorum exhibitione, quae sua natura faciunt ad fidem ingenerandam. Et paulo ante, Non negamus Deum vel intendisse efficere in ipsis quicquam pertinens ad fidem: qualiscunque n. cognitio ista veritatis fuit, quam hauserunt ex concionibus Prophetarum: pertinebat ad fidem tanquam antecedens praerequisitum, et praeparatio, et Deus candem in illis efficiebat. of doing that, which the means in their own nature lead unto. And again he doth freely acknowledge, that those general helps which God affords to the men of this world, & those inferior gifts of the Spirit that he works in them, though they be but common works, and common graces, yet they do in some sort belong to a saving and justifying faith, as previous dispositions preparing and making way for it, and that God's purpose and intention in the working of them, is to afford them some more general helps, which they ought to make use of, for their furtherance, in the way of their conversion: and therefore God did seriously will their salvation. I will add but one witness more in this matter, and that is the testimony of a learned Professor in one of the Universities beyond the Sea i Jo. Camero. S. theol. in Academic. Salmuriensi Professor. tom. 3. praelect. in Misellan: de satisfactione Christi, pag. 575. Quomodo pro singulis est orandum, eodem modo singulorum salutem vult Deus, at pro singulis orandum est cum conditione, etc. Ibid. pag. 576. Ita describit nobis Scriptura, amorem Dei antecedentem, ut in eo gradus quosdam inesse doceat, etc. respectu primi gradus, Deus dicitur dedisse Christum pro vita mundi, velle omnium salutem, quatenus nimirum vocat omnes ad poenitentiam. Ibid. pag. 584. Rectius faciunt qui Christum pro impiis, sufficienter (ut loquuntur) satisfecisse docent, (quae mea sententia est) quanquam sufficientiae vocabulum, mihi amplius quiddam videtur in hoc argumento significare, quam multi arbitrantur. Jbid pag. 577. Qui hominum amicitiam sibi student conciliare, two movent quidem affectus, sed (quatenus fieri potest) beneficiis, precibus, hortationibus, significatione amoris, etc. quibus si nihil promovetur, penes eos est culpa, qui se flecti noluerunt: certè qui haec omnia adhibuit, et extra culpam est, et partibus suis ita defunctus est, ut nihil omisisse censeatur. Deus igitur, hominum more, cum hominibus et agit et loquitur, etc. , who thus comments upon those words of the Apostle, God will have all men to be saved, and come to the knowledge of the truth, etc. so as men are bound to pray for the salvation of all men, so doth God will it: that is, not absolutely, but conditionally; for whatsoever God absolutely willeth, that is always effected, and cannot be hindered by any thing in the creature; but what he willeth only upon condition, that may be hindered, because such as fail in the condition by a voluntary neglect, do thereby hinder and keep away good things from them. And thus should every one pray for the salvation of others, not absolutely that God would bring them to salvation, whether they repent or no, but that he would bless the means unto them, and work grace in them, whereby they may repent and turn unto him, in that way of obedience, that leads to life. And again, he showeth that the Scripture doth so describe the antecedent love of God towards Mankind, as that there are certain degrees of love to be acknowledged in it, whereof the first is more general, and belongs to all, and out of this love he sends Christ into the world, to pay a sufficient price for the redemption of all, and by that payment to make them capable of salvation, upon such conditions as are expressed in the new Covenant: and out of this love it is that he wills the salvation of all, and so accordingly calls them to repentance, that they might be saved. As it is amongst men, he that useth all fitting and convenient means to gain another man's good opinion of him, and to draw his love and affection towards him, and for that end, makes a signification of the good will and affection he bears him, and shows himself ready upon all occasions to do any good office for him; and withal, shows him such arguments and reasons, such motives and inducements, as are in their own nature apt to persuade him thereunto, he may be truly said to desire his love and friendship; though he do not prevail with him for the obtaining of it, he hath sufficiently managed and officiated his part, without omitting of any thing that was fit and requisite for him to do: and the fault and hindrance lies wholly in him that was so inflexible, that no means could prevail with him, or move him to embrace such a friendly motion. Even so the case stands between God and man, in respect of that general good will and affection that God bears to him: God speaks unto him, and deals with him, as with a reasonable creature; and if he do not prevail with him, the fault is not in God, or in the means that are used by him, but only in man, who will not apply himself unto God, and serve his providence in that way and course that is taken for his good: and he illustrates this by two similitudes: First of the Sun * Ibid. pag. 579. Sol 1ste, qui lucet omnibus, dormienti, aut sponte oculos claudenti, certè non lucet, nullo tamen solis vitio id accidit: sed illius qui solis beneficio non utitur. Ita Christus pro omnibus mortuus est, sed eos demum illa mors facit beatos, qui vera fide eam amplectuntur. Ibi. pa. 585. Captivos redemit quidam nihil minus cogitantes, pretium numeravit, addidit hanc legen, si eorum quispiam libertatem, libertatisve authorem, aspernatus fuerit, eodem loco esto, ac si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non foret pro eo persolutum, ita finge, etc. , which affordeth and sendeth forth sufficient light to all, and yet gives no light to those that wink with their eyes, and shut those windows against the light, not through any defect, or want of light in the Sun, but only through his fault, who will not make use of that benefit which is afforded to him; so it is with the benefits of Christ's death and passion, which though they be upon some condition appliable unto all; yet are they effectual for the salvation of none, save only those who do embrace and lay hold on them by a lively faith. The other similitude he useth, is drawn from a captive or bondslave, who hath a friend, who lays down such a sum of money for his ransom, but withal adds this caution, that he shall then come to enjoy the benefit of this Ransom, when he comes to acknowledge the kindness that such a friend hath done for him, and humbly sues, and seeks that he may enjoy it: but if he value his liberty at so low a rate, that he contemneth and despiseth that which hath been done for him, than it is so ordered, that he shall be in the same place and condition with those that are not redeemed at all. Even so it is here, there is a sufficient price laid down by Christ for the redemption of all Mankind: now if any one undervalue this mercy, and make light of it, he may be justly upbraided with this benefit: and though he cavil and quarrel that he is not redeemed, for as much as he still lies in prison, yet will this avail him little, because the reason why he continues still in prison, is not for want of a sufficient ransom to release him thence, but for want of looking after it: even so it is here; all men are by nature captives and bondslaves: Christ hath laid down a sufficient price for their ransom, but with this caution, that the benefit of it shall accrue only to such as do repent of their sins, and believe in him. The reason why so many miss of that benefit, is, because they will not believe in him, nor lay down their weapons of rebellion, which they have taken up against him. Now from all these testimonies, it is plain and evident, that amongst those who are most opposite to the Lutherans opinion in the matter of Election, yet many of them do so conceive of God's purpose therein, as that it includes nothing in it contrary to that will which is revealed, and generally propounded in the Gospel. All sides grant, that life and salvation is generally offered to all in the new Covenant, and that God seriously intends to give it to all and every one, upon such conditions as are there expressed, and that is all I contend for in this ensuing Treatise. Now that God may be said seriously to will the salvation of any, there are two things necessary: 1 That there be in God a real purpose and intention of giving life unto him. 2 That the conditions required for the obtaining of it, be some ways possible, not by the strength of nature, or the power and ability of his own freewill, but by and through those gracious helps which are afforded unto him in the ministry of the Word. To have made up the Treatise full and complete, it had been requisite to have handled this second point, which I could easily have supplied, out of some notes and meditations that lie by me: and it was more than once in my thoughts so to have done; but my second thoughts resolved against it, because the laying open of that point, would require a larger discourse than could well have been concluded within the bounds or limits of a reason or proof, (as here it must have been) as also in regard that the former point only was insisted upon, when that Sermon was preached. If thou shalt receive any profit or benefit by that which is here delivered, it is that only which I have principally endeavoured and aimed at. If I miss of my purpose, and the success be not answerable to my desire, yet let it find that acceptance at thine hands, which thou art ready to afford to all such as unfeignedly wish thy welfare. And so I rest, Thine in our Lord and common Saviour, RI: MADEN. REcensui librum hunc cui titulus est [Christ's love and affection, etc.] in quo nihil reperio quò minùs cum utilitate publicâ imprimatur. March 24. 1637. Sa. Baker R.P. Episc. Londin. Cap. domest. A Table of the Contents in the several Treatises which are here handled. In the first observation touching Christ's tears. 1 CHrist had the same affections with other men, but with a twofold difference. pag. 4 2 Jerusalem was besieged at that time of the year, and in that place where Christ begun to weep for it. p. 5 3 Four remarkable circumstances in the weeping of Christ. 6 4 The reasons why Christ wept for Jerusalem. 8, 9 1 To demonstrate the truth and sincerity of his love and affection towards her. 10 2 To show the serious wishes and desires he had of her welfare. 12 3 To let her see how unwilling he was to bring upon her the deserved punishment of her disobedience. 14 4 To show the heinousness of her sin, and the greatness of her misery. 16 5 To teach Jerusalem what she ought to do for herself. 18 The Uses to be made of the former point. Use 1. To weep for the sins of others, as Christ here did. 20 1 Motives persuading every one so to do. 1 Because God is much dishonoured by them. 20, 21 2 Because it hath been the general practice of the Saints and servants of God. pag. 21, 22 3 Because the condition of such as are in their sins is worthily to be lamented. 24 4 Because it is a means to procure a place of refuge, and a sanctuary for a man's self. 25 Use 2. To weep for the miseries of others, after the example of Christ here. 27 It more concerns every one to weep for the misery of others, than it did Christ; in four respects. 27 Inducements to move every one to weep for the miseries of others, drawn, 1 From the Commandment of God requiring the same. 29 2 From the sympathy and fellow-feeling that each one should have of another's misery. 29, 32 3 From the example of others both good and bad. 30, 31 Use 3. To reprove every one that doth not lay to heart, and weep for his own sins. 33 1 Amplified and pressed, 1 From the heinousness of sin, and that, 1 In regard of the matter of it. 34 2 In regard of the object or person against whom it is committed. 35 3 In regard of the helps and means afforded to the contrary. 36 2 From the example of the servants of God in former time. 36 3 From the carriage of men in matters of the world. 37 4 From the end for which tears were made, and whereunto they serve. 37 2 Helps to further a man in this duty of weeping for his sins. 1 To get a broken heart. 39 2 Often to look on such objects as are apt to beget penitential tears. pag. 39 3 To take the hint and occasion, when God makes the heart in a weeping case, and then to close with him. 41 3. Motives inducing every one to weep for his sins, 1 Because Christ here is so plentiful, 1 In shedding tears for the sins of others. 42 2 Because God takes special notice of every tear that falls upon this occasion. 42 3 Because God takes pleasure and delight in such tears. 4 Because God will recompense and reward all such tears as are shed for sin. 5 Because it is better to weep for sin here than hereafter. In the second observation touching the will of God in the matter of man's Salvation. 1 Christ did seriously will the salvation of Jerusalem, even of that part that perished. 47 1 Proved, 1 By reasons out of the Text. 2 By testimonies of other Scriptures. 2 God doth seriously will the salvation of all those to whom it is offered. 50 1 Proved, 1 By Scripture. 2 By reason. 1 From the generality of the offer, which appears, 60 1 Because none but may claim salvation, if he perform the condition. 63 2 Because no other ground of faith but the general offer 65 3 Because else none should be guilty of refusing grace. 69 2 From the sincerity of God's meaning in it, which appears, 1 Because he appoints means for the obtaining of it. 72 2 Because the means appointed are such as in their native tendency lead unto it. 76 3 Because he is so earnest in pressing men to the acceptance of it. 79 4 Because the offer is backed with a promise of good success to such as seek for it. 83 3 From humane authority and testimony of the learned. 87 The Uses to be made of this Doctrine. Use 1. To reprove such as charge God foolishly to be the cause of their destruction. 90 2. To show the the extreme folly of such as are unwilling to have life, when God is willing to give it. 97 Amplified, 1 From the generality of the fault. 97 2 The strangeness of it. 98 3 The heinousness of it, being highly displeasing to God. 99 4 The consequent of it, because it leaves a man without excuse. 100 3 To encourage every one to seek for life, and salvation. 104 And that, 1 By laying this foundation, that God is both able and willing to give him life. 106 2 By building wisely upon it, and applying himself to God in the use of the means. 107 And here a double care is required, 1 To pitch upon the right means. 108 2 So to use them as that they may be available for the obtaining of a blessing. pag. 110 In the right use of the means it is required, 1 To use them as means, with subordination to God. 1 Upon whose blessing the virtue and efficacy of all means doth depend. 110 2 To use them diligently, which is seen 1 In the frequency of the act. 111 2 The fervency and intention of soul in doing of it. 112 3 To use them entirely, so as no means appointed by God, be neglected. 113 4 To use them seasonably, then especially when God goes before and makes way. 114 5 To use them sincerely in obedience to God, and conscience of his duty. 115 6 To use them constantly, not giving over before the blessing be obtained. 116 In the third Observation touching the sin, and misery of jerusalem, in that she did not know the things of Christ and the Gospel. 1 Jerusalem did not know the things of the Gospel. 121 Amplified by showing, 1 Who they were that did not know, not all the inhabitants, but the greatest part. 122 2 What knowledge it was they wanted, 1 Not so much a literal, and notional knowledge. 122 2 As a lively, effectual, & actual knowledge. 123 2 It was a great fault in Jerusalem, that she did not know. 124 Amplified, 1 Because she had more helps, and means of knowledge. 125 2 Because she was more bound to know. 126 3 Because both knowledge, and want of knowledge in her, was of great consequence. pag. 127 3 It was a great part of Jerusalem's misery that she did not know. 128 1 Because it opened a gap to her future sin, and further punishment. 128 2 Because it made her senseless of her own danger. 129 3 Because it makes her abuse the patience of God, which ever breaks out into greater wrath afterward. 130 The Uses to be made of this Doctrine. Use 1. To reprove all those who are guilty of the same fault. 132 Such are those who refuse Christ when he comes unto them, 1 In the Ministry of the Word. 133 2 In the motions of his Spirit. ibid. 3 In the works of his Providence in mercies, and judgements. ibid. 4 In his poor members. 134 2 To show that the circumstance of the person doth much aggravate the quality of the offence. 134 1 In regard of the place he sustains 135 2 In regard of the parts and abilities wherewith he is endued. ibid. 3 In regard of the relation he hath to others. ibid. & 136 3 What to think of those who know as little of their misery, as Jerusalem did. 137 1 They are more secure and senseless of danger. 1 Than any Creature upon earth. 138 2 Than the Devils and damned spirits. 140 2 Their danger nearest, when they are most secure. 141 Proved by the time when they do most securely give themselves to sinful pleasures. 1 When God is silent, and seems to wink at their sins. pag. 142 2 When the world smiles upon them, and fills their lap with all secular contentments. 144 In the fourth Observation touching the day of grace. 1 What the day of grace is, and why every one must account it for his day. 148, 149 2 What be the particulars which are comprehended under this day. 150 3 The Lords day how that is to be husbanded and improved. 151 4 Seasons and occasions of doing and receiving good, how to be laid for, and laid out. 152 5 In the day of health and prosperity provision is to be made against the time of need. 154 Urged from the examples, 1 Of the Pismire, that prepareth her meat in summer. 154 2 Of men who mend the high ways in Summer. 155 3 Of Joseph who laid up store of provision in the years of plenty. 155 6 The day of youth being well ordered, hath a great influence into the whole conversation. 156 Amplified by the similitude, 1 Of a vessel that long tasteth of the first liquor it receives. ibid. 2 Of an arrow that flies as it is directed at first. ibid. 3 Of a bowl or stone whose motion must be ordered while it is in the hand. ibid. 157 4 Of a tree which is dead in winter, if it do not bud in the spring. ibid. 157 Motives to persuade every one to lay out himself in the day of youth. 1 Because this is the time of sowing that seed, that must yield a crop afterward. pag. 157 2 Because age is not a time of seeking, but of enjoying comfort. ibid. 3 Because God requires it, as he did the first borne under the law. 158 4 Because it is as the first fruits, procuring a blessing upon all the rest. ibid. 7 Every one should lay out himself while it is called to day. 158 1 Because the present day is the day of salvation. 159 2 Because many good purposes are lost, for that they are not presently followed. ibid. 3 Because just with God to cut thee short of thy expectation of a future day, when thou neglectest the present. ibid. 4 Because it is Satan's policy, under the pretence of the present day, to rob thee of thy whole time. 160 5 Because if the present day be neglected, the next is uncertain. ibid. 8 The day of grace reacheth not beyond the time of this present life. 160 If mercy be not sought and obtained in this life, it is lost for ever. 161 As Commodities that must be taken in, before the fair be ended. 161 As Manna that was to be gathered only on the six days. 161 As the tree yields no more fruit after it be cut down. ibid. The Uses to be made of the former Doctrine. Use 1. To exhort every one to lay out himself in this day. 163 Amplified, 1 By examples, sacred and profane. ib. 2 By reason. 1 Because account must be given for every hour spent idly. 164 2 Because as every one deals with God in this day, so will God deal with him in his day. ibid. Motives to persuade every one to lay out himself in this day. 164 1 Because the day is not yet past, and therefore it is a thing possible to be done. 165 2 Because it is no long time of seeking that is required, only for a day. ibid. Amplified, 1 By the damned spirits, what they would do if they were alive again. 166 2 By the devil, who bestirs himself the more, because his time is short. ibid. 3 Because an eternal weight of weal or woe lies upon it. 4 Because one day well spent, hath more sweetness in it, than a thousand days that are consumed in the pleasure of sin. 167 1 Because there is sweetness in the action of well doing, 168. 2 Because he reaps the crop and harvest of it in sweet meditations afterward. ibid. 5 Because it is the wisest course, that any one can take for himself. 168 1 Because the chiefest commoditities in which a Christian deals, are currant only in this day. ibid. 2 Because it brings with it present profit, and future income. 169 Use 2. To exhort every one to set forward betimes before the day of grace be too fare spent. 170 Pressed, 1 By examples of such as have done it. ibid. 2 By reasons. 1 In regard of the shortness of the day, and the length of the journey. pag. 171 2 In regard of the nature of the day. 173 For, 1 It is of a fluent nature, always passing and flitting away. ibid. As the Oil in the Lamp continually wasting. ibid. As the sand in the hourglass, continually running. ibid. 2 It is carried with so swift a sail, that it seems rather to fly, than run. 174 3 It passeth away insensibly, whether it be discerned or no. 174 4 The best part of it goeth away soon, as in wine. 175 5 None can tell how much of it is yet to come, or how soon it will end. 176 6 If this day be once ended, there never comes a new day for the finding of mercy. 178 3 In regard of the danger which doth accompapany the delay hereof. 1 Because there is an uncertainty of the day, and means of grace, how long they will continue. 179 2 Because there is an uncertainty of the time to come, upon which he dependeth. 181 3 An uncertainty of those good motions and gracious helps which now he hath. 183 1 Because the spirit will not always strive with man. ibid. 2 Because delay in this kind, it makes every one a loser. ibid. For, 1 It may be he shall never have such a kindy impression and motion of the spirit any more. pag. 183 2 The oftener that grace is refused, the more difficulty will there be in the obtaining of it. 184 3 The more that the spirit is resisted, the more weakly and sparingly doth it work. 184 4 The longer a man delays, the more hard and obdurate will his heart grow. ibid. 4 In regard of the folly and impiety that accompanies this delay. 184 1 Folly. 1 Because he had rather continue sick, than be presently healed. 185 2 Because it provokes God to cut him short of his expectation. 186 3 Because the longer it is delayed, the more labour and pains it will require. ibid. 2 Impiety. 1 Because in so doing he shows less care for his soul, than for his body. 187 2 Because he makes God wait upon his leisure. ibid. Use 3. An exhortation to redeem the time out of the hands of usurping tyrants. 188 Likewise merchants, who are sparing and provident in hard times. ibid. 1 What time it is that must be redeemed, and how. 189 1 Time passed redeemed by repentance, for the ill pennyworths that have been made of it. ibid. 2 Time to come redeemed, by laying in for it before hand, that it may come to his hands. ib. 3 Time present redeemed. 1 By setting it at liberty from those usurping tyrants, 1. that eat up all the good hours of most men. 190 2 By laying it out upon those occasions for which it was given. ibid. 2 Motives to redeem the time. 1 Because what ever he lay out for it, he shall be no loser, but an infinite gainer. 191 2 Because time is precious. 1 Because a little time is worth eternity. ibid. 2 Because none can have more than one minute of time at once. ibid. Use 4. To reprove such as lose and lavish out the time and day of grace. 192 Amplified, 1 From the worth of this day, which appears. 1 By the example of the damned spirits. ibid. 2 By the tears of Christ. 193 3 By the damage that ensues upon the neglect of it. ibid. 4 By the rareness of it, because it is not to be repurchased with all the Jewels under heaven. ibid. 5 By the infinite gain and advantage that might be made of it. ibid. 6 By the nature of the loss, which is an irrecoverable loss. 194 2 From the shortness of it, because it is not so long, that any part of it need to be lost. 194 Which is further enlarged. 1 From the greatness of the work to be done in it. 195 2 From the practice of some heathen and others, who have been sparing and provident herein, and are still in matters of less worth. ib. & 196 3 From the practice of those who are most saving and thrifty in the husbanding of it, and yet lose a great part of it. 197 1 In mere idleness, and doing nothing. ibid. 2 In doing that which is evil, and worse than nothing. ib. 3 In matters impertinent, and upon the by. ib. 1 In wand'ring and roving thoughts. ib. 2 In idle words and vain speeches. ib. 3 In needless and unprofitable actions. 198 3 From arguments dissuading from the prodigal expense of time, and motives inducing to prevent this loss. 198 1 Because time is all that can be properly termed a man's own, and therefore by losing that, he loseth all that he hath. 198 2 Because there are many incidental occasions that take away much of it, even from those that are most careful in looking to it. ib. 3 Because God takes a course to make men ashamed of this loss. ib. 1 By the example of heathens, who would not lose so much time from the service of their Idols. 200 2 By the bruit beasts, which know and observe their appointed times. ib. In the fifth Observation, touching the things that belong to every man's peace. 1 What is meant by peace. pag. 204 2 What be the things that belong to a man's peace. ibid. 3 How Christ and the Gospel procure and further a man's peace. 205 4 There is a threefold peace that comes with Christ and the Gospel. ib. Touching peace with God. 1 Christ lays the foundation of this peace, and how. pag. 206 2 The Gospel is a Charter of this peace, and the Covenant of grace, a covenant of peace. 207 1 Because it declares the foundation of peace that Christ hath laid. ibid. 2 Because it offers conditions of peace to men. ibid. 3 Because it guides their feet in the way of peace. ib. 4 Because it keeps the heart and mind in a peaceable estate with God. pag. 208 5 It brings a man to the full fruition of everlasting peace. ibid. Touching peace within, in a man's own soul. 1 Christ settleth peace in the Conscience. 209 1 By opening the eye of the soul to see that God is reconciled. 209 2 By giving a sense and feeling of that inward sweetness that accompanies the estate of peace, and reconciliation. ibid. 2 The Gospel works this peace of conscience, and how. 210 3 Christ and the Gospel's work peace of contentment. 211 1 By teaching a man throughly to deny himself. 212 2 By an orderly reducing of all the powers of the soul into their right place. ib. 3 By pitching the whole bent of the soul upon God. 213 4 By becalming the winds of distempered passions within. 214 Touching peace with others. 1 A general peace through all the world at the birth of Christ. 215 2 Peace on earth, a blessed fruit of Christ's birth. pag. 216 3 The Gospel is the strongest tie and obligation for peace amongst men. 217 Like Mortar which makes the stones lie firm in the building. 218 4 None more peaceable than true Christians. 218 Use 1. To ingratiate the things of Christ and the Gospel to every one. 219 For peace, 1 It sweetens all other blessings. ib. 2 All a man hath is unblessed without it. 220 3 It is a blessing desired of all. ib. 4 God is styled the God of peace, and Christ the Prince of peace. 221 5 It is a blessing of an unknown worth. 222 Use 2. A rule of direction how to get peace. 224 That is, to seek it, 1 In the right place, that is, in the house of God. 224 2 In the right way, that is, the way of obedience. 225 3 Of the right owner, ask it of God by prayer. ib. Use 3. A touchstone of trial, whether his peace be of a right stamp or no. 229 Signs of it. 1 If he have been first humbled with the Law. 230 2 If the Word speak peace unto him, as well as God. 231 3 If it be wrought leisurely, and by degrees. 234 4 If it be accompanied with these fruits and effects. 236 1 A greater care to please God, and fear to offend him. ibid. 2 A loving and peaceable carriage towards men. 237 3 An irreconcilable war with all sinful lusts. 238 Use 4. To show the woeful condition of such as are enemies to Christ and the Gospel. 240 1 Because they are at war with heaven. ib. 2 Because if they have any peace, it is a false peace, of their own making. ib. For, 1 It will awaken into horror and amazement. 241 2 It is a sign that Satan hath quiet possession of all. ib. Use 5. To show the happy estate and condition of those that embrace Christ and the Gospel. 243 For the peace which they have with it brings four singular privileges to them. ib. 1 Boldness and confidence in their approaches unto God. 243 2 Freedom from armies of fears and doubts. 244 3 A sweetening of all conditions to them. 245 4 A willingness to leave the world, and embrace death. ib. In the last observation, touching the misery of those who have the things of Christ and the Gospel hid from them. 1 From whom they are hid. 246 2 How, and in what respect they are hid. 247 1 By the natural blindness and ignorance that is in them. ib. 2 By a voluntary neglect of their own. ib. 3 By the just judgement of God. pag. 248 3 By whom they are hid. 249 1 By Satan, who blindeth their eyes. 249 2 By themselves, who wink with their eyes. 250 3 By God, who as a just Judge, gives them up to it. 250 4 The reasons why they are hid. 251 1 By their natural blindness, because they wholly depend upon divine and supernatural revelation. 251 2 By a voluntary act of their own, because they will not see them. 252 3 By God, because they are worthy of that punishment. 252 Use. A glass to show the men of the world the miserable face of their estate. 252 1 Because these are the only things that can make them happy. 253 2 Because they are uncapable of better things, while they are hid. 253 3 Because if they be now hid, they shall be hid for ever. 254 CHRIST'S LOVE AND AFFECTION towards JERUSALEM. LUKE 19.41, 42. And when he came near and beheld the City, he wept for it, saying, Oh if thou hadst known, at least in this thy day, etc. CHAP. 1. The division of the Text, and the explication of the former part. THe Evangelist having set down the joyful acclamations wherewith Christ was entertained in his progress towards Jerusalem; Coherence. he shows here, how he was affected with it, that is, that he was so far from being lifted up with vain glory and popular applause, that while they sing, he laments; while they rejoice, he weeps; while they seek by all means to honour him, he doth nothing but complain of them. So that the words contain Christ's lamentation over Jerusalem, The Analysis or resolution of the Text. wherein there are two things considerable: 1. His carriage and deportment towards her, He wept. etc. 2. His words and speeches of her, saying, Oh if thou, etc. Christ hath words to speak to Jerusalem, as well as tears to spend upon her; those silent tears wanted not their force and efficacy, to make Jerusalem sensible of her condition, and to be more deeply affected with her own misery; yet because there is also in a lively voice, a powerful kind of Rhetoric, to work upon the affections; that Christ might the better prevail with Jerusalem, he joins them both together, He wept, saying, etc. By his tears he speaks to her eyes, and lets her see his love; by his words he speaks to her understanding, and lets her know his mind; he works upon the eye, which is the window of the soul; he works upon the ear which is the door of the heart, and shows by both, how willing he is to get within her, and to take up his lodging there. 1. In the carriage and deportment of Christ towards Jerusalem, you may take notice of three things: 1. Of the action itself, what it was that he did, He wept. 2. Of the time and place, where and when he did it, When he drew near and beheld the City. 3. Of the cause why he did it, and that was for the estate and condition of Jerusalem, He wept for it. 2. In the words and speeches of Christ, of and to Jerusalem, you may observe two things: 1. A passionate and pathetical wish or complaint, Oh if thou hadst known, etc. 2. A positive assertion or affirmation, But now are they hid, etc. 1. There is a passionate and pathetical wish or complaint, wherein Christ complains of that was wanting in Jerusalem, and wishes it had been otherwise with her, and in this ye may consider two things also: 1. The manner of his speech, Oh if thou hadst known, etc. 2. The matter of it, or the object about which it is conversant, and that is knowledge; which is further amplified, 1. By the circumstance of time, At least in this thy day: 2. By the worth and quality of the object, or thing to be known, The things that belong to thy peace. 2. There is a positive assertion or affirmation, wherein Christ shows to Jerusalem, what her present estate & condition than was, But now are they hid from thine eyes: That is, because she would not see them when in the day of grace they were clearly set before her, and offered unto her; therefore now are they hid from her eyes, that she could not see them. To begin with the first of these, to wit, 1. Christ's action: He wept the carriage and deportment of Christ towards Jerusalem, and therein first of the action itself, He wept. Some have thought it unseemly for Christ to weep, as a Lib. qui inscribitur Ancoratus pa. ed. grae. 482. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Epiphanius hath observed long since, and therefore have blotted that word out of the Original, fearing, lest it might somewhat abate, and take away from the honour and estimation of his person; but that learned Father doth well oppose that rash attempt, both by the authority of the most ancient Copies; as also of Irenaeus, a most ancient Writer, who from this place proves the truth of Christ's humanity, against such as denied the same; and indeed, if Christ had a true humane nature, it cannot be supposed that humane affections are unseemly for him; and therefore the Scripture makes mention of other affections in Christ, as well as this; and of this also in other places more than once; and therefore it may not be thought unseemly for Christ to weep: as he had the same nature with man, so likewise the same affections with him: only with this difference, 1. That these affections of joy, grief, etc. as they were in Christ, they were fully, and absolutely in his own power, he was absolute Lord of them; nothing could force him to grieve, or weep, unless himself pleased so to do: but these passions and affections in us, they are not wholly in our own power, but arise sometimes in us, when we are most unwilling to be moved, and stirred with them. 2. These affections as they were in Christ, they were without the least admixture of any sinful distemper: natural and unblameable affections, as the Historian calls them b Euagr. Scholast. l. 4. ca 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , like pure and clear water: but in us, now since the fall of man, they are like muddy water, not without some sinful distempers, intermingled with them. The time & place. 2 The time, and place, where, and when he wept, When he drew near and beheld the City; it was before he came into the City, & yet in such a place where he might have a full sight, and view of it; and that was upon Mount Olivet, from whence he descended and came down to jerusalem; and it is worth the noting, as one observes well, b Lucas Brugen. in loc. Observatione digna res est, quod Romani eodem in loco, c●stra ponere, & eodem fere dic civitatem obsidere coeperunt, quo Iesus praedixit, ac deflevit, visae excidium. Vide joseph. de bello jud. l. 6. c. 3. & 4 that it was in that very place where the Romans first pitched their Tents when they encamped against Jerusalem; & about the very same time, a little before the feast of the Passeover. To the eye of the body, the city of jerusalem it might appear as a goodly pile of building, apt to beget admiration in the beholders, as it did in the Disciples, which said to Christ, Master, see what stones and goodly building is here c Mat. 13.1. : but to Christ, who beheld it not so much with the eye of the body, as with that allseeing eye of his Deity or Godhead; by which eye he looked on the Inhabitants, and saw the inward frame and disposition of their hearts, and their secret consultations, whereby they plotted and conspired his death, and brought the guilt of his blood upon them: to this eye (I say) it appears to be a Cage of unclean birds, and a very sink of all filthiness and abomination, as the Historian. speaks d Egesip. li. 4. c. 6. Omnium flagitiorum sentina. of it; and therefore Christ foreseeing that the sins of Jerusalem would draw her enemies upon her, who in this very place, and about this time of the year, would begin to encamp against her; there, and then doth he begin to weep for her. 3 The cause why he wept: The cause why he wept. It may well be supposed there was good cause why he did it, else he would not have done it; especially so and in such manner as he did: for women and children to weep it is no wonder; it is both easy and ordinary with them to put the finger in the eye, and to wring out a few tears; but for men to weep, men that are wise, grave, valiant, magnanimous, as Christ was, it commonly argues, that there is some more than ordinary occasion for it. And there be four circumstances in this weeping of Christ, that show it to be a matter of singular observation. 1 If he look upon the person, who it is that weeps, and that is Christ; and it was not ordinary for Christ to weep: ye do but read of three times that Christ wept in all the Scripture e Estius Annot. in loc. pag. 877. & Hugo Cardin. in locum. Cresol. Anthol. sacra pag. 23 3. Flevit ad Lazaritumulum ad solandam illam afflictam familiam, quae alieno funere propen exanimabatur; flevit in cruse, non ob dolorum svorum magnitudinem et acerbitatem: sed contemplatione exitiorun, in quae judaei, et alii perfidiosi, contempto purputeo illo sanguine, mundi pretio, debebant incurrere; flevit super ingratam civitatem, cui pestum indies cunti, et maleficio contaminatae, infensi numinis telum imminebat. , first, at Lazarus funeral f John 11.35. ; and that was to show how deeply he was affected with a sense and feeling of death, and mortality, and other miseries that sin brought into the world. Secondly, at the time of his suffering g Heb. 5.7. ; He offered up prayers, and supplications, with strong cries and tears to him that was able to help him: and this was out of a consideration, wherein he did foresee, that the greatest part of mankind would be little or no better for that redemption that he purchased at so dear a rate: And thirdly, here upon the sight of Jerusalem: and if we may judge of this last by the two former, it must needs be granted that there was good cause for it, because those were both upon special occasions. 2 If ye look upon the manner of Christ's weeping, it will appear to be a matter of singular observation; for these tears, they were not extorted from him against his will, but they were voluntary tears, tears which he shed freely and willingly, of his own accord, by his own consent, with mature judgement and deliberation. Sad occasions they do indeed sometimes wring tears from the sons of men, because in them the will hath not a plenary power over the affections; but it was not so with Christ, no tears fell from his eyes, but only voluntary tears, such as were fully and altogether in his own power, and therefore it is a matter of more observation, that he would thus weep upon set purpose as it were, and by special choice. 3 If ye look upon the place where he wept, there is some thing in that; for it was not in a secret Closet, like joseph, who gets himself into a private chamber, and there weeps h Gen. 43.30. : but it was in a public assembly, in a great throng and concourse of people; a place, in the judgement of reason, no ways fit or seasonable for such an action; and therefore why Christ would make choice of that place, thus, and there to weep, it is surely a matter worth the while, to inquire and find out the cause of it. 4 If ye look upon the time when it was that Christ thus wept; there is matter of observation in that: for it was not in a sad and gloomy day of humiliation, when every eye sheds forth tears, and all faces gather blackness; but in a solemn day of public rejoicing; and that all for his sake, occasioned by his presence amongst them, when there was such a joy amongst the people, that some spread their garments in the way, others cut down branches from the trees; the whole company going before, and coming after cried, Hosanna, blessed is he that cometh in the name of the Lord: that he who was the cause of all this joy, should thus weep, and at that very time shed forth tears, in such abundance, it cannot but suggest matter of wonder and admiration to him that doth but seriously think upon it; and therefore as Hazael, when he sees the man of God look steadfastly upon him, with weeping eyes i King. 8.12. , he puts forth the question, saying, Why doth my Lord weep? so when ye hear of Christ his carriage and deportment towards Jerusalem, ye may well demand the reason, why did he thus weep for it? was it because those stately palaces, which now towered up so high toward heaven, should within a few years lie in the dust? Surely, it could not but pity a man to see such a goodly pile of building, utterly demolished and made even with the ground, yet it was not that which fetched tears from the eyes of Christ k Stel. Comment. in loc. Non diruendos muros, non subvertenda aedificia deplorat Dominus, sed caecitatem civium, animarum interitum et jacturam. ; he lamented more the loss of their souls, than their temporal ruin l Dion. Carthus. in loc. Magis planxit subversionem anima●um, quam ruinam parietum. : or was it the foresight of that shameful and ignominious death which he was ere long to suffer upon the Cross that drew tears from him? surely he was not ignorant that the Rulers of Jerusalem would plot and contrive his death, and take away his life; yet that was not the cause why he wept, because he laid down his life willingly, and made himself a sacrifice for the sins of the world; but it was the estate and condition of Jerusalem, as it now stood m Lucas Brug. in loc. Considerans unâ ex parte civium ingratitudinem altera ex parte mala ipsis imminentia, induit affectum condolentiae hujusmodi qui lachrymas ipsi excusserit. in regard of her present sin, and her future misery, that makes him thus to weep for her, because her estate and condition was truly lamentable, and yet she neither sensible of her danger, nor apprehensive of her sin; this was it that drew tears from his eyes. CHAP. 2. The reason why Christ wept. Doct. 1 THe conclusion which naturally resulteth and ariseth out of the premises thus laid open, and unfolded, is this: That when Christ considered and beheld the estate and condition of Jerusalem in regard of her present sin, and future misery, it drew tears from his eyes, and made him to weep for her; and there were diverse reasons and considerations moving him so to do: More particularly and especially these that follow; namely, to demonstrate the truth and sincerity of his love and affection to her, to show the serious wishes and desires he had of her welfare, to let her see how unwilling he was to bring upon her the deserved punishment of her disobedience, had not her sin and his own justice in a manner compelled him to it; to make her sensible of the heinousness of her sin, and the greatness of her misery; and last of all, to teach her by his example, what she ought to do for herself. 1 To demonstrate the truth and sincerity of his love and affection to her, in that he could weep at the very thought of her misery, whom he knew to be a deadly enemy to him. The Ivy which embraceth other things, Crysol. Anthol. sacra pag. 233. which cleaveth unto them, and claspeth so fast about them, that it will not easily let go his hold, is said to weep and shed tears, and it may be a fit emblem of love and charity; which the more affectionately it cleave to any, the more ready it is to weep and shed tears for him, as Christ did here for his enemies. To weep for the misery and misfortune of a friend, common humanity teacheth every one to do it; but to weep for an enemy, it argues not only goodness of nature, but also abundance of love: corrupt nature would rather have rejoiced and been glad of such an occasion, than found out matter of weeping for it; but Christ, to show the truth and sincerity of his love and affection towards Jerusalem, he melts himself into tears, so soon as her woeful estate and condition offers and presents itself to his thoughts. When the Jews saw him weep for Lazarus a John 11.35. death, they could easily make this collection, Behold how he loved him b Proverb. Graecum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; and he that looks on the tears which the sight of Jerusalem drew from the eyes of Christ, what other conclusion can he infer but this? Behold how he loved her. When josephs' affection was inflamed towards his brethren, it melts his eyes into fountains of tears; he could not forbear weeping, and therefore he makes haste to get himself into a private Chamber, where this passion of love might more freely vent itself c Gen. 43.30. : so Christ here, it pities him to think of the ashes and ruin of Jerusalem, he is moved with love and compassion towards her; and this love it empties itself into tears, and makes him weep for d Cornel. I ansen comment in loc. Observandum quanta charitate, civitatem ingratam, & se persequentem prosecutus fuerit cùm inter tot faustas populi aggratulationes mala civitati ob ipsius coecitatem obventura, re cogitans, adeò est misericordia commotus, ut etiam lachrymas profuderit, non super se occidendum, sed super illam & propter illius exitium. her. When a man suffers all manner of wrongs and injuries from his enemies, and is yet content not only to pass by those wrongs, and put up those injuries, but also to weep for the misery of the parties that offered the same unto him; this, it argues a high degree and measure of love: so it was here with Christ; never any that suffered more wrongs and injuries at the hands of the Jews, than he did; yet such is his love unto them, that he is content, not only to forget all that is done, but even out of a bleeding heart to shed forth tears for the sin and misery of those that did it: in him (if ever in any) was fulfilled that of the Psalmist e Psal. 137.5, 6. , If I forget thee O jerusalem, let my right hand forget her cunning; yea, if I do not remember thee, let my tongue cleave to the roof of my mouth; If I prefer not jerusalem to my chiefest joy. When David fled from his ungracious son Absalon, he climbs up to Mount Olivet, and there he weeps, every step he takes he sheds forth tears f 2 Sam. 15.30. ; not so much for the loss of his Kingdom, as the unnatural carriage of his Son towards him; for when his Kingdom was restored, the death of his son did still so deeply affect him, that he bewails it with many tears, g 2 Sam. 18.33. O my son Absalon, my son, would God I had died for thee, O Absalon my son, my son: So Christ he weeps here, not for his approaching Death and Passion, which he did foresee, but for the unnatural carriage of the Jews towards him, who Absolon-like, rebelling against him, saying, We will not have this man reign ever us h Luc. 19.14. , did thereby pull upon themselves that inevitable wrath and indignation, that could not but make any heart to bleed, that had a true sight and apprehension of it; as for his death and Passion he did willingy undergo it: He laid down his life, no man took it away from him, but of his own accord he laid it down i john 10.18. ; therefore it was only out of his love to Jerusalem, that he thus wept and shed tears for her. We read indeed of julius Caesar, that when he saw the Head of Pompey his enemy that was slain in the war, he wept at the sight of it; and Scipio Affricanus k Crysol Anthol. sacra pag 234. Adeò collachrymatus est, ut fumantes adhuc cineres, florentissimae quondam urbis, oculorum flumine restinguere velle videretur. when he saw the flames of Carthage ascending upward, it drew tears from his eyes; he could not look upon it with dry cheeks: These indeed were tokens and testimonies of ingenuous and heroical spirits, that could be touched thus with compassion towards others; yet all this did arise out of a consideration reflecting on themselves, because they saw in these examples what might have been their own condition: there was some mixture of self-love in it; but Christ was no ways subject to such change and alteration of humane affairs, further than himself pleased to submit himself unto them; and therefore it was out of pure love that he was thus touched with the misery of Jerusalem, and wept for it. 2 To show the serious wishes and desires he had of her welfare; for these tears of Christ they are not Crocodile tears l Plin Hist. nat. l. 18. cap. 25. , who first weeps over a man, and then devours him; nor like the tears of hypocrites, dissembling, lying, feigned tears; but such as declare the truth of his thoughts and intentions, for the good of Jerusalem; he did not delude her, nor dally with her, when he offered life and salvation to her; but his intentions were serious, as appears by this, if there were nothing else to show it, because he weeps, and sheds tears for the refusal of it, which plainly shows that he was much aggrieved, that they should sell away his rich mercy, and their own salvation at so low a rate: for tears they are ambassadors sent from a bleeding heart; they are as it were the very blood of a sorrowful soul m Cyp. l. 2. ep. 7. Lachrymae sunt Legati doloris. J. Brent. Com. in johan. cap. 11. Lachrymae sunt sanguis animi vulnerati. ; that is, signs to show that the heart is deeply affected with grief, & bleeds within; so that although Christ had not any absolute & irrespective purpose of bringing those to salvation that perished in their sins; yet he was truly willing that they should have life upon such terms and conditions as it was offered unto them in the ministry of the Word, & the Covenant of grace; that is, if they did repent of their sins, and believe in him * Pet. Mart. in 1 Sam. Cap. 30. ver. 4. Ita enim comparati sumus à natura, ut quemadmodum si corpus vulneretur, erumpit sanguis: ita vulnerata anima, crumpunt lachrymae, lachryma enim est sanguisanimae. Guliel. Par. To. 1. l. de mor. p. 213. Lachrymae enim, ut ait H●●ronymus, v●● quidam sanguis sunt animarum. . Although there be a remnant which shall most certainly and infallibly be brought to life and salvation, yet God's purpose and intention towards the rest of the world, is truly serious, to give them life and salvation, upon such conditions as are expressed in the Covenant. For to that end God the Father n Esay 65.2. stretcheth out his hand all the day long to a rebellious and gain saying people, willing to receive and embrace them, if they would come unto him: God the Son calls and invites them, * Mat. 11.28. Come unto me all ye that are weary and heavy laden, and I will refresh you: God the holy Ghost o Revel. 3.20. stands at the door and knocks, willing to be entertained, if they would open unto him, and so much is employed in that speech of Christ to the Jews, * Joh. 5.40. Ye will not come unto me that ye might have life: implying, that they might have life if they did come unto Christ; he is willing enough to give them life; the reason why they miss of it, is, because they will not come unto him p Aug. lib. 3. de l. arb. ca 19 Non tibi deputatur ad culpam, quod invitus ignoras, sed quod negligis quaerere quod ignoras: nec illud quod vulnerata membra non colligis, sed quod volentem sanare contemnis. in the use of those means which he hath appointed to bring them to life and salvation. 3. To let her see, how unwilling he was to bring upon her the deserved punishment of her disobedience, if her sin, and his own justice had not in a manner compelled him to it. When loving Parents lament and bewail the untimely death of their children, that would not be counselled and ruled by them; it is a sign they did not desire they should come to such an end: when the careful Physician weeps for his sick patient, that would not follow his advice, for the recovering of his health; it is a sign he doth not desire he should die of that disease: So when Christ weeps for the destruction of Jerusalem, it is a sign how unwilling he was of himself to have it destroyed; he entertains no thoughts of her destruction, till he be provoked by her sins; and when there is no other remedy, but that justice must have her course, it fetcheth tears from his eyes, to give way unto it * Gualt. come. in Luc Hom. 176. Non fingamus nobis talem deum qui ut sanguinarii tyranni solent, hominum interitu delectatur, quis enim hoc vel cogitet, qui Christum reprobae gentis, & ad omnem impietatem devotae urbis, lachrymis prosecutum fuisse audit? Stel. come. in loc. Tardus est Christus in poena inferenda, & illam lachrymis manantibus pronunciat, et quasi coactus ingerit. . He punisheth not willingly, neither takes he delight in afflicting the children of men q Lam. 3.33. . Hence it is, that when his own justice and the sins of his people call for punishment, it puts him to a stand, he is at a strife and contention within himself what to do; so contrary it is to the native propension of his loving kindness, that he cannot tell how to go about it. How shall I give thee up, O Ephraim? How shall I deliver thee, O Israel? How shall I make thee as Adma? How shall I set thee as Seboim? My heart is turned within me, my repentings are rolled together. I will not execute the fierceness of my wrath, I will not return to destroy Ephraim, for I am God and not man r Hosea 11.8. . Hereupon it is, that punishment in Scripture it is termed s Esay 28 21. Gods act, and his strange act, his work, and his strange work, t Hieron in loc. Non est opus Don ini perdere quos creavit, et quod ad crudelitatem magis quàm ad clementiam pertinet, et non est opus ejus punite peccantes, sed peregrinum et alienum ab eo, ut puniat qui salvator est, etc. Tremel. in loc. Christus ne reproborum exitio simpliciter delectatur. Tossan. come. in loc. Confirmat hic locus Deum invitum accedere ad ultionem, nisi quatenus id ejus justitia postulat, ut impoenitentibus poenas infligat. Implying, that mercy and kindness, it is Gods proper work, there is no more required to the exercise of it, than what is to be found in God himself; but punishment and destruction, that is God's strange work, as if it were scarce agreeable to the blessed nature of his sovereign goodness; it is opus suum alienum, so his work, that another also hath a hand in it; it cannot come from him alone, but by occasion of the creatures disobedience: for judgement and mercy, they come from God, as honey and the sting do from the Bee: the Bee affords honey naturally, but stings not, unless she be provoked: so it is natural to God to show forth his goodness, but not to inflict punishment, unless he be provoked. And the reason is, because the motive of showing mercy, it is in God himself; he hath it within him, in the goodness of his nature; but the motive of inflicting punishment, it is in man's sin, which provokes him to it. u Valer. Max l. 5. memorab. c. 1. Valerius Maximus reports of Marcellus, that when he came against Syracuse, a City of Sicily, he wept, to think of her ruin and destruction; which makes the Father say of him, x Aug. lib. 1. de civ. Dei, cap. 6. Quod ante ejus sanguinem, suas ille lachrymas effuderit. That he could not think of drawing her blood, but first it makes his own heart to bleed with pity and compassion, and tears to trickle down and fall from his eyes: So it was here with Christ: he could not think of drawing the blood of Jerusalem, by the Roman sword, but that very thought it first draws tears from his own eyes; so unwilling he was to have had that punishment inflicted upon her, had he not been in a manner compelled unto it by her sin. 4. To show the heinousness of her sin, and the greatness of her misery; the heinousness of her sin appears by this, that it could not be sufficiently bewailed by any tears, but such only as fallen from the eyes of God himself y Jo. Brent. come. in Luc. Hom. 31. Cette horribile sit oportet quod Christo lachrymas extorqueat. . Had all the creatures in heaven and earth shed tears continually in great abundance, it had not been a sufficient ransom for one sin: it is only the tears of Christ that were thought sufficient by the wisdom of God, to satisfy the wrong that sin had done to Divine justice. If one man sin against another, the judge shall judge it; but if a man sin against God, who shall plead for him z 1 Sam. 2.25. ? Who? Surely a mere creature may not do it; only the tears that fall from the eyes of him that is God, as well as man; these are silent orators to plead for him. And again, this, it doth abundantly show the heinousness of sin, because it is that only that makes the God of heaven and earth to weep for it. If ye look into all the rest of the creatures that God made, ye shall see that all in their kind, they yield some delight and contentment to God; a Psal. 104.31. He rejoiceth in all the works of his hands: only man whom of all other creatures he made for himself, that he might take pleasure and delight in him; he only fetcheth tears from the eyes of God. God made a number of other creatures, but never repent of any that he made, save only man; but of man it is recorded in sacred Writ, b Gen 6.6. It repent him that he made man upon earth, and he was sorry in his heart. Such is the heinousness of sin, that it causeth repentance in heaven, and fetcheth tears from the eyes of God himself; and happy was it for us, that Christ would be pleased to shed tears for it; had not he found a time to weep for it, we might have spent all our time in that infernal lake, where there is nothing else but weeping and wailing and gnashing of teeth. His weeping was the cause of our rejoicing c Aug. Ser. 104. de tem. Lachrymae Domini, gaud● mundi. ; if we enjoy any occasions of gladness, we may thank his weeping for it; who as d 2 Cor. 8.9. he became poor to make us rich, and suffered death to restore us to life; so he was made sorrowful to make us joyful, he weeps to fill us with gladness. Again, this weeping of Christ for Jerusalem, as it shows the heinousness of her sin, so also the greatness of her misery e Stel. come. in Luc. pa. 234. Saepissime in V. T. Prophetae praedixerunt, calamitates & inf●rtunia populo Israelitico eventura, non verbis solum sed operibus & signis exterioribus: ut 1 San 15 27. 1 Reg. 11.30. Jer. 19.11.28.10, 11. Ezek. 5.1. sic in praesentia Christus etc. ostendit per has lachrymas, aliquando fore ut Hierosolymitani, licet nunc rideant, non mediocriter defleant. : for the tears of Christ they were precious tears, of more worth and value, than like water to be spilt upon the ground; the tears of Gods own people, they are so precious, that f Esay 25.8. Apoc. 7.17.21.4. God wipes them off their faces with his own hand, and g Psal. 56.8. puts them up in his own bottle. But those tears that fall from the eyes of God himself, must needs be fare more precious; and therefore had not the misery of Jerusalem been such, as would make any heart to bleed that did fully comprehend the dimensions of it; surely, Christ would never have wept so much, nor spent so many precious tears upon her h Bern. Ser. 3. in Rom. palm. Non solis oculis, sed quasi membris omnibus flevisse videtur, ut totum corpus ejus quod est Ecclesia, totius corporis lachrymis purgaretur. . His weeping shows that her misery was such a transcendent and superlative misery, as was more than enough to make both his ears to tingle that did but hear of it, and both his eyes to fall out with weeping, that did but seriously consider it in his heart, and steep his thoughts in the meditation of it. 5 To show Jerusalem what she ought to do: as Gedeon said to his Soldiers, i Judg. 7.17. Look on me, and do likewise; so this very action of Christ speaks to Jerusalem in the same language: his weeping bids her weep: k Jo●n 13.15. I have given you an example that you should do as I have done. The actions of Christ they are our instructions: every true Disciple of Christ must write after the copy that he hath set him; Hilar. Pictavien. de Trin. l. 10. Christus non sibi flevit, sed vobis. Aug. in Io. Tract. 49. To. 9 Quare flevit Christus, nisi quia hominem flere docuit? Gerb. come. in loc. Sunt lachrymae invitantis, ut nos quoque lachrymas profundamus. when he looks upon the tears of Christ, he must learn to weep as he did; yea Christ himself bids him do it in his own words, l Luke 23.28. Weep not for me, but weep for yourselves. And good reason, for it was our sins which made him to weep; he had no matter of weeping in himself, but we have; and therefore if he wept for sin that knew no sin, much more ought every one to weep for sin, that is guilty of it: as the drops of rain do excavate and make hollow the hardest rocks; so the tears of Christ should mollify and soften the rocky and flinty hearts of men, and melt them into penitential tears; if they do not, these will rise up in judgement against impenitent sinners, and condemn them, because Christ in shedding so many tears for sin, shows unto them, that if it were possible for them, it were too little to lament and bewail them, even with tears of blood. CHAP. 3. It should be every man's care to weep for the sins of others. Application. ANd now that ye have heard what Christ did, how he wept over Jerusalem, and the reason why he did it; what remains more, but to wind up all in a word of Application; and though I might enlarge this into several heads, yet I will confine all within the compass of these two, of Imitation and Exhortation. 1. Let it be a ground of imitation to follow Christ in this that he did; I will express it in the words of the Apostle, a Phil. 2.5. Let the same mind be in you that was in Christ jesus. Look on the example of Christ, & do likewise; look on the sins and miseries of others, and weep for them; if a man should hear his own Father reproached and dishonoured, though it were by those that are above his reach; yet if there be any spark of good nature in him, it will make him at least to take it to heart and weep for it. Now God who is the Father of Spirits, he is reproached and dishonoured every day, and that by men of all sorts, young and old, high and low, rich and poor, etc. and can any profess himself to be the son of God, and not to weep for this? When Elisha fixed his eyes upon Hazael, and foresaw the evil that he would do to the children of Israel b 2 Kings 8.12. , it fetched tears from his eyes, and made him weep at the very thought of it; and can we see and hear of all the abominations that are done and committed every where, by Superiors, inferiors, friends, foes, etc. and yet shed never a tear for them? If a man be touched with wrongs and injuries that concern himself and his person, his goods, his good name and reputation, how sensible is he of it? how deeply is he affected with it? how much doth he lay it to heart, and grieve for it? Oh than that God should be so much dishonoured, and so few tears shed, so little weeping and lamenting for it c Pint. comment. in Ezek cap. 9 v. 4. Nos contumelias in Deum jactas, & impia adversus ipsum facinora praetermittimus, si autem ipsi vel solo verbo vulneremur & in cos à qubus fuimus injuriis lacessiti impetum facimus, etc. & paulo post, lege divinas literas & replica animalium memoriam, inquire sanctorum patrum historias, & invenies passim, viros pietate illustres, etc. ob alierum sceleta quibus Deus offende batur, oculos suos vertisse in vivarum ●achrymrum son●es. ? What love can there be to God whose honour is trampled under foot by sin? What charity to his brother whose salvation is hazarded, and his soul mortally wounded by it? What conformity to this example of Christ in that soul, that never takes to heart the sins of others? that never mourns in secret, or sheds tears for them? David's heart and affection was so inflamed with the love of God, that it made his eyes gush out with rivers of water, because men kept not God's Law d Psalm 19.130. . Oh if David had lived in our times, walked through our streets, if he had seen the pride, heard the oaths, taken notice of the profaneness that is in every corner; surely he would have even washed the streets with his tears. When Lot dwelled amongst the wicked Sodomites, in seeing and beholding their unlawful deeds, it vexed his righteous soul from day to day e 2 P●● ●2. 8. : If he had seen and heard that which every eye may see that will look abroad into the world, and that which every ear may hear almost in every place; to wit, those rotten and unsavoury speeches, those cursed and blasphemous oaths which the black and unhallowed mouths of many sinful wretches belch forth against heaven; how would he have been grieved and troubled at it? When Saint Paul takes notice of inordinate walkers, it makes his very heart to bleed, and fills his eyes with tears to think upon it: f Phil. 3.18. Many walk inordinately, of whom I have told you often, and now tell you weeping, that they are enemies to the Cross of Christ. But alas we, what do we? we make ourselves merry with the wickedness of men; we look upon the drunkards that go reeling and staggering in the street, and make it a matter of laughter; we hear the bloody oaths and scurrilous speeches of profane persons, and make ourselves sport with them: one man makes another drunk, and then laughs at him; another casts a bone of contention between friends, and breeds a quarrel amongst them, and then makes himself sport with it. Oh that we should make that a matter of sport and laughter, that fetched tears from the eyes of Christ! that the members should rejoice in that, which makes the Head to weep g Stell. comen. in loc pag. 236. Flenda sunt aliorum peccata, ut Christus exemplo suo docet, non ridenda. ! It is reported of St. Ambrose h Paulin in vita S. Ambrosu c. 20. Quotiescunque illi obpercipiendam poenitentiam, lapsus suos confessus esset: ita flebat ut illum flere compelleret. , that when any confessed their sins unto him, desiring his help and counsel for the obtaining of comfort, he would fall into such a vein of weeping, that his example drew tears from the party that came unto him; and as the learned observe well, godly minds are ready so much the more to melt themselves into tears, by how much more they see and hear the sins of others to multiply and increase. When the Prophet had exhorted the Rulers of Israel to humble themselves, and to reform things that were amiss in Church and Commonwealth, he tells them, i jer. 13.17. If ye will not hear this, my soul shall weep in secret for your pride, and mine eye shall drop down tears, because the Lord's flock is carried away captive. But alas, we, what do we? If we do but conceit any thing to be amiss in Church or Commonwealth, we murmur, we complain, we throw dirt in the face of Authority; reviling those who ought to be obeyed for conscience sake: but where is the man that enters into his Closet, and mourns in secret for things that are indeed amiss? The Christian world is little inferior to Sodom in many sins, but where are the righteous Lots that trouble their own souls with the thought of it? Men are now as ready to forsake the Law of God as ever they were, but where are the Davids, whose eyes melt into fountains of tears at the sight of it? Men now walk as inordinately as ever they did, but where are the Paul's, that cannot think or speak of it without bleeding hearts and weeping eyes? Again, what charity is there in that soul towards his brother, whose salvation is hazarded, and himself mortally wounded by sin? who sees him daily run into sin, and doth not mourn and weep for him? Oh how fare doth this swarve from the frame and temper of that blessed Apostle, that Vessel of Election, whose heart was ready to bleed within him for the sins of his brethren and kindred according to the flesh; k Rom. 9.1. I have great heaviness and continual sorrow in my heart, for I would wish myself to be separated from Christ, for my brethren that are my kinsmen according to the flesh: So Moses and the Children of Israel, they wept for the sins of their brethren and companions l Num. 25.6. ; They wept before the door of the Tabernacle of the Congregation. The Apostle also bewailed some who had sinned, and not repent of their sins m 2 Cor. 12.21. ; n Guliel. Paris. to. 1 li. de morib. pag 204. Nemo dubitet, quin pia corda tantò lachrymis compassionis uberius affluant, quanto proximorum peccata magis abundare, vel conspexerint, vel etiam audierint. and good reason, for there is not a more lamentable spectacle under heaven, than a man that lives and wallows in his sin; If tears be deservedly poured out for any evil that befalls another, then are they unworthily restrained for sin, which is the greatest evil. If a man weep and shed tears for his friend that lies upon his sick bed, from which he may possibly be raised up; there is greater reason why he should do it, when he is sick unto death. Now so it is with those who give themselves over to any sinful course, they are sick unto death; nay, they are dead in trespasses and sins, as the Apostle speaks o Eph. 2.1. ; therefore sufficient cause there is to weep for them p August. to. 10. de Sanctis serm. 13 pag. 322. Plangis mortuum, magis plange impium, plange infidelem, etc. an verò in te non sunt viscera Christianae miserationis, ut plangas corpus à quo discessit anima, et non plangas animam à quâ recessit Deus? , because they are full of spiritual evils, which of all others are the greatest evils; and therefore, if any else, much more these should fill every eye with tears that looks upon them. Common humanity teacheth every one to weep and lament for the death of his friends, and yet it may be a happy exchange that they make by death; but when friends are dead in trespasses and sins, there is matter of lamentation indeed; because, if they be not helped out of that condition, they must die eternally, and perish for ever. We read of a time when there was a great cry and lamentation in Egypt q Exod. 12.30. ; and what was the reason? The Text shows it, because there was never a house in all the Land of Egypt, where there was not one dead. If a man should go through all the families in this Kingdom, how many houses might he come into, where he should not find one alive? what house could he enter into, where he should not find many dead? and what a cry and lamentation should this cause amongst us? especially seeing this cry, it is never in vain, but always procures a blessing, and provides a Sanctuary or place of refuge against all dangers. Whereupon it is that Saint Augustine r August. epist. 199. Chrysost. in Psal. 129. affirmeth, that tears are the best sacrifice that any one can offer up for himself: and Saint Chrysostome is not afraid to say, that they are the best alms he can bestow upon others. Like as it was with the Israelites, when the destroying Angel was to pass through the Land of Egypt, God caused them to take the blood of the Lamb, and to sprinkle it on the Lintels, and the door checks, that when the destroying Angel saw the mark, he might pass over that house, and not enter into it: so when the destroying Angel is abroad in the world, the Providence of God sets a mark upon those that mourn in Zion; either to keep them safe in the common calamity, or else to provide better for them, by taking them away from the evil to come. s Ezek. 9.4. Go through the midst of the City, even the midst of jerusalem, and set a mark upon the forehead of all those that mourn and cry for all the abominations that are done in the midst of her t Hier. come. in Ezek. ca 9 Gementes igitur dolentesque salvantur, qui non solùm malis non consenserunt operibus, sed et aliena planxêre peccata. . Finally, what conformity is there to this example of Christ, in that man that never lays to heart the sins of the times and places where he lives? If Christ spent so many tears for this one City of Jerusalem, how should it fill every eye with tears, when he looks upon the sins that are done and committed in all Countries and Regions through the whole Christian world? What was Jerusalem to the whole world? or what were the Inhabitants of Jerusalem in comparison of those who now make profession of religion in the time of the Gospel? If therefore the sins of Jerusalem drew such abundance of tears from the eyes of Christ, what measure of tears can sufficiently bewail the sins and transgressions that are done and committed by all the sons and daughters of the Christian world in the times of the Gospel? CHAP. 4. It is the duty of every one to weep for the miseries of others. Look on the miseries of others, and weep for them. We read of three several times that Christ wept, but not that he laughed so much as once in all his life a Salvian. l. 6. Christum flevisse legimus, risisse nunquam legimus. ; and surely he that looks on the miserable face of things here in the world, he shall find more cause of weeping than rejoicing: for though all be well at home, and with himself yet the misery of others abroad in the world, that lie bleeding under the hand of God, some in one kind, some in another, that should make his heart to bleed, and shed tears for them. This very example of Christ here in the Text, it presseth upon others for imitation in this kind, and that by many terms of advantage; for, 1 This misery was to come upon Jerusalem forty years after, and yet even than it drew tears from the eyes of Christ, though he saw it so fare off, and thought upon it so long before; how fare greater equity is there, that every one should lay to heart the misery of others, which he sees hanging in the Clouds, ready to fall upon their heads, or that perhaps hath lain heavy upon them a long time? 2 Christ wept thus for Jerusalem that was a deadly enemy to him, that was a most wicked and rebellious City, the very Shambles, as it were, where all the holy Prophets were slain; as Christ himself complains of her, b Matt. 23.37. Oh jerusalem jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, etc. and again, It cannot be that a Prophet should perish out of jerusalem c Luke 13 33. . Now if Christ wept for the misery of Jerusalem, that was his enemy, it will conclude more strongly for every one to lay deeply to heart the misery of his friends: if Christ shed so many tears for the misery of Jerusalem, that was the very Shambleses of the Prophets; none can doubt, but that he ought to weep and shed tears much more abundantly, when he thinks upo● the ruin and ashes of those flourishing Churches that have been ever helpers and honourers of the Prophets. 3 Christ weeps for those miseries whereof himself should bear no part; for they were to come upon Jerusalem a long while after his death: and therefore it concludes more strongly for those to lay to heart and weep for the miseries of others, which may possibly be enwrapped and involved within the compass of the danger. When a man hears of lamentable fires in the farthest and remotest parts of the Kingdom, though he have no fear of receiving any personal hurt and damage from the same, yet common humanity lays a tie upon him to be moved and affected with pity and compassion towards the misery of those that perish and are consumed thereby; but when his neighbour's house, which is the next door unto him, is all on flame, he hath then more reason to be sensible of it, and lay it to heart. 4. Christ weeps for the misery of others, when himself had no hand in those sins which were the cause of it; but who can wash his hands from the guilt of those sins that bring public calamities upon himself or others? and if he have a hand in the sin, there is great reason why he should have a heart more deeply affected with the misery of others that smart for his sin, as David, d 2 Sam. 24.14. Behold I have sinned, & I have done wickedly: but these sheep, alas, what have they done? When every one else is upon his knees, and calling upon his God, there is little reason why jonah, who is the cause of all that storm, should sleep securely in the bottom of the Ship. If Christ weep for the misery of Jerusalem, who is altogether free from the sins of Jerusalem; little reason is there, why any else should look on these or the like miseries of his brethren with dry cheeks. To weep with them that weep, is a duty which the Apostle calls for; and which every one is bound to perform e Rom. 12.15. . As he must be sensibly affected with the miseries of others, so his heart must bleed, and his eye shed tears for them. f Heb. 13.3. Remember them that are in bonds, as if ye were bound with them; and them that are in afflictions, as if ye were afflicted in the body. For as it is with brazen vessels, when they are set together, if ye strike one, the rest will sound; so it should be with men, when one is smitten by the hand of affliction, the sound of it should reach unto others, and make a kindly impression of grief and sorrow upon them. So it hath ever been with the Saints of God; they have been tenderly affected, and tenderhearted towards others in misery. And indeed, who can want matter and occasion of weeping, that lays to heart the miseries of his brethren? that considers how some are wounded in their spirit with the sense and feeling of their sins g Aug. Ser. 44. de verbis Domini. Gemimus plerumque in peccatis fratrum nostrorum, & vim patimur, & torquemur animo. ; how others are weakened in their estate with losses & crosses in the world; how others languish in their bed of sickness under the arrest of some grievous disease; how others are consumed or scattered abroad with the miserable face of war; who can refrain tears at the sight or hearing of these miseries? and yet are not these the tithes of those burdens and miseries that lie upon men h Crysol Anthol. Sac. pag. 234. Q●●d dic●m ingentium miseriatum acervos, clades innumeras, & multiplicium malorum iliadem, quibus nostri in Christo fratres, et ejusdem magni parentis filii, ante oculos miserrimè conficiuntur? ansumus tam duri, tamque dissimiles praestantium hominum, et sanctissimorum, ut spectantes et scientes nihil afficiant? Virg. Aencid. 2. Quis talia fando Myrmidonum Dolopumve aut duri miles Vlyssis Temperet à lachrymis. ; and therefore he cannot but easily incline to weep and shed tears, that looks upon them with an eye of pity and compassion. For like as it is with a vessel that is full of water, or any other liquor; if it be moved, or shaken, it will easily run over: so the heart that is full of tender pity and compassion towards others, when it comes to be moved and affected with their misery, it will easily run over, and shed tears. There are not examples wanting in holy Writ, of those who have shed tears for the ruin of their enemies. Samuel i 1 Sam. 15.35. wept for Saul, even then when God had rejected him: and the Prophet Esay, k Esay 15.5. & 16.11. he cried out for Moab in the day of her misery; but much more plentiful are the examples of those who have wept and lamented for the misery of their friends: So it was with good Nehemiah, when the King wondered to see him much dejected, and his countenance cast down, thinking his royal favour more than sufficient to make him cheerful; he makes this answer and apology for himself, l Nehem. 2.3. Why should not my countenance be sad, when the City and place of my father's sepulchers lies waste, and the gates thereof are consumed with fire? He thought the misery of the Church matter enough to make his thoughts sad and pensive; even then when he had all other contentments that royal favour could heap upon him. So it was with the Prophet jeremy, m Jer. 9.1. O that my head were full of water, and mine eyes a fountain of tears, to weep day and night for the slain of the daughter of my people! And again, n Lam. 1.16. For these things I weep, mine eye, even mine eye casteth out water, because the Comforter that should refresh my soul is far away from me. So it was with Christ, when he seethe Mary weep, and the Jews weep with her for the death of Lazarus, it makes tears to stand in his eyes, and o john 11.35. he weeps too. So it was with Saint Paul, p 2 Cor. 11.29. Who is weak, and I am not weak? who is offended, and I burn not? The Lord himself complains of the want of this, q Amos 6.6. They drink wine in bowls, and anoint themselves with the chiefest ointment: but no man remembreth the afflictions of joseph, etc. And it is a pitiful moan and complaint that the Church makes, because she was neglected in this kind: r Lam. 1.12. Is it nothing to you, and have ye no regard? O all ye that pass by, behold and see, if there was ever sorrow like unto my sorrow, wherewith the Lord hath afflicted me in the day of his fierce wrath! And therefore when the face of the Church gathers blackness, when sad and lamentable times fall upon her, all her children, yea all her friends must lament with her, and weep for her s Greg. Nyssen. ut citaturin 2. Nice. Sym. Act. 4. c. 2. Cum vidisset immolationis Isaac imaginem, sine fletu transire non potuit. . It is reported of Gregory Nyssen, that when he saw but the show and representation of the sacrificing of Isaac, it made such an impression upon him, that he could not forbear weeping: and if an imaginary show of misery could do so much, there is great reason why the real calamities of others should fetch tears from the eyes of such as look upon them. As in the natural body there is no lively member but will sympathise and suffer with the rest, and be sensible of the smart and pains that other members feel; when the foot is trodden upon, (though there be a great distance between that and the head;) yet the head complains, saying, Why dost thou tread on me? Even so it is in the politic body both of Church and Commonwealth; it is a sign of a liveless member, when he doth not take to heart, nor shed tears for the affliction of the body; like as it is with a wooden leg, or an Ivory tooth, or an eye of glass, which do not partake with the body in pain, because they do not share with it in life; so it is with those who can look on the misery of others with dry cheeks; nay which is much worse, insult and trample upon them in their misery; like the wicked Edomites, that cry t Psal. 137.7. Down with it, down with it, even to the ground. It is a sign of a wicked Shimei to curse David in his affliction, and to add to his misery. It is the devil's property u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Id est, qui g●udium et laetitiam percipit ex alienis calamitatibus. Arist. Eth. 2. cap. 7. to rejoice in evil, and take pleasure and delight in the misery of others: but x 1 Cor. 13.6. love rejoiceth not in evil; but with Christ here sheds tears at the sight of it. CHAP. 5. It should be every man's practice to weep for his own sins. IF Christ wept at the sight of Jerusalem, in regard of her present sin, and future misery; what then shall we say to those, who are so fare from weeping for the sin and misery of others, that they shed few or no tears for their own sins? Christ himself, he was without sin, yet none more plentiful in weeping and shedding tears for it, than he was: Whereas many, though they be full of sin and iniquity, and those aggravated by many foul circumstances, yet can they look upon them with dry cheeks, and shed never a tear at the sight of them; they set themselves upon a merry pin, they can find a day and a day, yea many days to run into sin; but the day is yet to come, wherein they ever shed so much as one tear for it. O how unlike are these to Christ? Although they could weep out both their eyes, and pour forth tears a thousand years together, it were not sufficient for one sin: But that they should multiply, and heap up their sins, till they be more in number than the hairs on their heads, than the stars in the firmament, than the sands on the sea shore, and yet look upon them without bleeding hearts, and weeping eyes, that a few tears should not fall from their eyes at the sight of them; this deserves a sharp and cutting reproof. He that looks on sin in the mildest notion of it, he shall find in it sufficient matter to fetch tears from his eyes; but he that weighs it more narrowly in the balance of the Sanctuary, and takes a view of all such passages as add to the weight and heinousness of it, what is it that can turn his eyes into fountains of tears, if this do it not a Crysol. Anthol. sac. pag. 219. Omne genus divinarum literarum fletum hominibus indicit etc. pleni sunt Prophetarum libri, etc. Euangelium quoque totum lachrymis, et imbre illo salutari madet. ? When the Prodigal considered with himself what he had done, what plenty and abundance he had forsaken, what want and misery he had brought himself unto, what a course he had run, what extremities he was now put upon; this made him come unto his father weeping and lamenting, and say unto him, b Luke 15.15. Father, I have sinned against heaven, and before thee, etc. And when a man weighs and considers with himself, what a righteous law he hath transgressed, what a gracious Covenant he hath broken, what happiness he hath lost, what misery he hath wrapped himself in; that he hath grieved the good Spirit of God, that he hath provoked so merciful a Saviour as Christ is, that he hath displeased so kind and loving a Father as God hath been unto him; how should not this fetch tears from his eyes, if his thoughts were well steeped in the meditation of it c Aug. enarrat. in Psal. p. 82. B.C. Sitienti mihi illum fontem quem qua bibere nondum poteram, avidiùs meas lachrymas manducabam, non enim dixit, factae sunt lachrymae meae potus, ne ipse desiderasse videretur, sed servata illa siti qua rapior, servata illa siti, qua inardesco, ad fontes aquarum, panes mihi factae sunt lachrymae meae dum differor. ? When David considered whom he had offended, and against whom he had sinned, it made him with a bleeding heart, and weeping eyes to confess and acknowledge his sin to God d Moller. in loc. Repetit querelam et confessionem tristissimis verbis amplificatam: q.d. hoc unicum me cruciat et affligi●, quod fentio me tibi peccasse etc. Ille dolor tantus est, ut etiamsi totus mundus me absolvat, tamen me quiescere non patiatur. Hominum enim levationes, si vel parcant mihi, vel adulandi causa extenuent scelus, vel blanditiis dolorem lenire studeant, adeò nihil proficiunt, ut sentram peccatum subinde fieri gravius. , saying, Against thee, against thee only have I sinned, and done this evil in thy sight e Psal. 51.4. . How should it make a man's heart to bleed within him, when he considers how he hath sinned against God, against his neighbour, against his own soul, against the heavens that are above his head, against the earth that is beneath his feet, against the means of his own salvation, against the good motions of God's Spirit, against light revealed, even the light of grace, the light of nature, the light of his own conscience, against mercies received, promises of mercies, experience of mercies, fruits and effects of mercies, against the checks and reluctations of his own conscience, against his own vows and resolutions to the contrary, & c? When the Angel expostulates the matter with the Israelites, why they obeyed not the voice of the Lord, especially considering the helps and means afforded unto them for that end and purpose, it is said, that they f Judg. 2.3. lift up their voice and wept. And is there not cause of weeping, when a man looks into Gods dealing with him, and his own carriage towards God? when he considers how often God hath called him by the voice of his creatures, by the voice of his Ministers, by the voice of his mercies, by the voice of his judgements; and all this while he hath stopped his ear, and would not hear; hardened his heart, and would not be reclaimed? when he sees and observes, how that no means, no mercies, no judgements, no threatenings could prevail with him; what is it that can melt his soul into penitential tears, if this do it not? it hath wrought much upon the servants of God in former times; it wrought so with David, that he caused g Psal. 6.6. his bed every night to swim, and watered his couch with his tears h Chrysost. in N. T. To. 6. edi. graecolat. pag. 962. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . It prevailed so fare with Peter, that when Christ looked upon him, and put him in mind of what he had done, i Mat. 26.75. he went out and wept bitterly. It made so deep an impression upon Mary Magdalen, that she did not only weep at the feet of her Saviour, but also poured out such abundance of tears, that k Luke 7.44. she washed his very feet with her tears, and wiped them with the hairs of her head. And who can look upon such a cloud of witnesses, and not wish with the Prophet, Oh that my head were a fountain of tears? If ye look abroad upon the men of this world, how do they over grieve losses and crosses in earthly matters? if they be crossed in their profits, pleasures, honours, preferments, or other like designs, how near doth it sit unto them? If they lose friends, kindred, wife, children, etc. how doth it go to their heart, and fetch tears from their eyes? and yet what are these losses in comparison of that which a man loseth by his sin? If they shed so many tears for the loss of temporal things, who can refrain tears for the loss of spiritual things, which are of infinite worth, beyond all price that can be set upon them? especially if he consider that it is the best use that tears can be put unto * Chrys. in N. T. to. 5. 2 Cor. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , to spend them upon his sins; this is the end for which they were made, and indeed they are profitable for nothing else. If a man weep for the death of friends, kindred, wife, children, etc. his weeping cannot make them alive again: If he shed never so many tears for the loss of house, inheritance, lands, goods, etc. his tears cannot restore them again: if he should weep out both his eyes for the loss of his time, or things that are past and gone, he cannot possibly recall them again; but if he lament after God, who absents himself, and hides the light of his countenance from him, this will cause him to return again: if he weep for his sins which have defaced the beauty of his soul, this will wipe them out again; when a man weeps and sheds tears for his sin, then is the stream of his tears turned into the right channel, then are his tears pitched upon the right object, then are they in their proper place where they should be: other tears pay no debts, heal no diseases, help not to remove the evil that is present, or procure the good that is wanting; but penitential tears, those ever leave a man better than they find him: Sin brought tears into the world, and tears are the only remedy against sin l Chrys. in N.T. to. 5. 2 Cor. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; as the ashes of the Viper that is burned, is the most present remedy against the venomous and empoisoned sting of the Viper: even so the tears of repentance, sackcloth and ashes, these are the most present remedy against sin. If the wicked turn from his wickedness, he shall surely live, and shall not die m Ezek 18.21. . As the Worm that breeds in the wood n Chrysost. edit. Graecolat. to 1. de poenit. hom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. consumes and eats out the heart of it, so tears which were bred and brought forth into the world by sin, are a special means to consume and abolish it: Tears which are the daughters of sin, devour and eat out the bowels of their mother. Peter wept for his sin, and it was remitted; it could be washed out, though it could not be excused, and therefore the Apostle doth not spend words in vain, to extenuate or lessen, to defend or excuse his sin, but he keeps silence, and weeps for it o Petrus flevit et tacuit, quia quod defleri solet, non solet excusari, & 〈◊〉 defendi non potest, ablui potest. Ambros. to. 3. serm 46. Greg. Hom. 39 in Evang. ; go thou and do likewise: and for thy better help and direction herein, 1 Labour to get a tender and broken heart, that is the leader of the whole man, and in such sort as that goes before, so doth all the rest follow after: If the master mourn p Chrys. to 1. hom. 3. ad pop. Antioch pag 44. Cassian. Collatine 9 ca 28. Cassiod. instit. divin. ca 23. Guliel. l'aris. de sacram. poenit c. 5. Qui pungit cor confert sensum, propter hoc compunctio nominatur, ipsa poenitudo interior, quae de stulto corde sensum producit emendationis: vel ideo dicitur compunctio, quia quemadmodum arbores thuris et myrrhae, sudi bus ferreis vulnerantur, et ipsa vulneratione velut lachrymatae, aromata myrrhae et thuris proferunt: thus enim et myrrha, lachrymae sunt ejusmodi arborum, sed coagulatae, sic compuncta corda poenitentium, thus devotae orationis, & myrrham internae amaricationis emittunt. , all the servants are clad in black; so when the heart mourns, the voice, the face, the tongue, the hand, etc. all mourn; the head becomes a well of water, and the eyes are turned into fountains of tears, like as it was with Nineveh, when the King himself came from his Throne and put on Sackcloth, all his Nobles, and all his servants, and all the people, yea the beast of the field lament with him: So when the heart descends from her throne, and puts on sorrow and contrition, it melts the head and eyes into penitential tears: and therefore as he that would find a Well of water, he must dig deep in the earth, so he that would melt himself into tears of contrition, he must steep his thoughts deeply in the meditation of sin, that his heart may be throughly humbled in the consideration of it. 2 Look often upon such objects as are apt to make the heart to bleed, and fetch tears from the eyes q Cornelia Lap come in Pro. 4.25. Magna est vis oculorum ad cor et mentem vulnerandam: species enim visa per oculos transit ad cor et mentem, illiq, suam formam, et consequenter amorem velodium imprimit, quae species haeret in cord, etiam postquam res visa abierit. Ibid. ca 23.27. Magna Sympathia cordis cum oculis, ut cor in oculis, et oculi in cord siti esse videantur: quod enim cor amat, ad illud intuendum dirigit oculos, ut objecto amato per visum et intuitumse pascat. , as Christ here, he beheld the City, and that makes him to weep for it: and again, when he saw the multitude he was moved with compassion towards them, because they were scattered and dispersed as sheep having no shepherd r Mat. 9.36. ; so is it prophesied of the Jews, They shall look on him whom they have pierced, and lament over him s Zach. 12.10. : so it was with righteous Lot, in hearing and seeing their unlawful deeds, it vexed his righteous soul from day to day t 2 Pet. 2.8. . When jesus saw Mary weep, and the jews weep for Lazarus, he was troubled in spirit, and wept with them u john 11.35. . God and Nature have made the same member to be the instrument of weeping and seeing; implying, that he that would weep for sin, must often look upon it in those circumstances of aggravation, whereby the ugliness and deformity of it may appear unto him. He that shuts his eyes, neither seethe his sin, nor weeps for it; therefore saith Solomon, it is better to go to the house of mourning, than the house of feasting, for this is the end of all flesh, and the living shall lay it to his heart x Eccles. 7.4. . David, till his eyes were opened to see his sin, he wept not for it; so a broken heart till it look upon objects which are apt to beget impressions of grief and sorrow; it doth not bleed within, or shed tears without: for like as it is with the infant while he is shut up in the womb, he weeps not; but when he comes into the world, and seethe the light, than he weeps: so while men are shut up in the womb of ignorance, and do not see their sins, or look upon those objects that are apt to beget tears, they do not weep for them: and therefore he that would weep for his sin, must feed his eyes with the sight of it. 3 When God gins to work upon thy soul, Chap. 5. and melt thy heart with motions and impressions of grief, now be sure to close with God, take that hint, and lay hold upon that opportunity, improve it for thine own advantage; betake thyself to some convenient place where thy soul may freely melt itself into tears, without distraction. As the Husbandman puts in his Blow after a shower, when the ground is soft, so when God softens and prepares the heart, melts and mollifies it, then z Cic. li. 1. de invent. Occasio est pars temporis, habens in se alicujus rei idoneam faciendi occasionem. set thyself more seriously about this work, even then when God stirs thy heart, and makes it in a weeping case; that is, apt and inclinable to shed forth tears: so did Peter, while he was in the High Priests Hall, he wept not, he knew that was no convenient time or place for him to melt himself into tears of contrition; therefore he first went out, and then having found convenient time and place, he wept bitterly. Even so do thou; thou hast had a time to sin in; yea, many times, and many places can witness thy forwardness this way; o then find out some time and place that may witness thy tears, as well as it hath done thy sin; find out some time and place to weep for thy sin, to lament after God whom thou hast offended; to mourn after Christ whom thou hast pierced; to languish after the communion and fellowship of that Holy SPIRIT whom thou hast so often grieved * Gaspar. Sanct. come. in jer. pag. 326. Lachrymae latebras amant, ut liberiùs, et sine interpellatione fluant. & comment. in Lam. pag. 1046. Tempus nocturnum, maximè oportunum lugentibus: et quia tenebrae ipsae animum aegrum magis ac magis contrahunt, et quia silentium ipsum nocturnum ab ea cogitatione non ●init animum abduci, quae graviter excruciate. . The silent time of the night, when the soul is sequestered from all other secular occasions, is a fit time for penitential tears; because then the heart may freely melt itself into sorrow and contrition, without fear or suspicion of vain glory, without interruption or avocation from those sad and serious meditations which make his soul to bleed within him. And when once thou hast opened this vein, suffer it not to close and dry up again, Motives to weep for sin. but keep the wound still fresh and bleeding. And for Motives to stir thee up hereunto, 1 Look upon the example of Christ; he did not only offer up strong cries, with tears and supplications, (as here he wept for Jerusalem) but he shed his own most precious blood: Now what comparison is there between a few drops of thy tears, and the streams of his precious blood? If Christ thought not much to shed many drops of his dearest blood for sin, why should any think much to shed a few tears for it? The holy Martyrs have resisted sin, even to shedding of their own blood, with which they have quenched the fire of persecution; and if the streams of blood be spared, through the mercy of God, in the days of peace, none may think much, as Chrysostome a Chysost. to 5. Grae●o Lat. de sanct. Martyr. s●r. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. well gathers, to let a few tears fall from his eyes, wherewith he may quench the fiery darts of inordinate lust and affections. 2 Consider, that God takes notice of every tear that falls from thine eyes; as himself speaks to Hezekia, I have heard thy prayers, and have seen thy tears b Isay. 38.5. : so David speaks, The Lord hath heard the voice of my weeping c Psal. 6.8. : implying, that tears have a voice, which God hears and understands, when the speech fails, and the tongue is not able to utter a word; yet if the heart can bleed for sin, and the eye shed tears for it, these speak a language that God is well enough acquainted withal. Marry Magdalene wept, and washed the feet of Christ; Peter went out and wept bitterly: we do not read of any words they spoke; but doubtless those tears they had a voice that made earnest prayer and request to God d August. to. 5. the civet. Dei ad Marcell. l. 20. p. 191. Q●●ntò quisque sanctior est, et desiderit sancti plenior, tanto est ejus in orando fletus ube●ior. : The prayers of the mouth are oftentimes but lip-labour, and false witnesses of a double heart; as the Lord complains of his people e Isay. 29.13. ; but the prayers of tears, those are always testimonies of a single heart, and prevail with God. It is said of Anna, that she prayed to the Lord, and wept sore, * Laurent. justinian. lignum vitae grad. 12. de orat. c. 9 Nemo ad Deum aliquando fleus accessit, qui non quod postulavit, acceperit: nullus ab eo, beneficia, dolen●er optavit, qui non impetravit; ipse enim est, qui consolatur flentes, dolentes curate, poenitentes informat. but her voice was not heard f 1 Sam. 1.10. : so that God hears prayers when no voice is uttered. The silent voice of tears makes a loud noise in the ears of God. 3 God doth not only take notice of thy tears that are shed, but he takes delight in them, as sinful mirth makes him to weep as it were: as Christ here wept for jerusalem, when she was in the height of her voluptuous courses; so penitential tears make him to rejoice; There is more joy in heaven for one sinner that repenteth, than for ninety nine righteous persons that need no amendment g Luke 15.7. . 4 GOD doth not only delight in thy tears, but he will also reward thee; for if a cup of cold water shall not lose his reward, much less shall those precious tears, which fall from the eyes of the Saints of God, go unrewarded; not as if there were such worth and merit in them; but because God is pleased out of his gracious dignation freely to promise a reward unto them h August. 10.8. in Psal. pag 325. Dulciores sunt lachrymae otantium, quam gaudia theatrorum. Bernard. super. Cant. ser. 30. Lachrymae poenitentium vinum eorum, quod in illis vitae odor, sapor gratiae, indulgentiae gustus, reconciliationis jucunditas, sanitas redeuntis innocentiae, serenatae suavitas conscientiae. : They which sow in tears shall reap in joy i Psal. 126.5. : and again, Blessed are they that mourn, for they shall be comforted k Mat. 5.4. . If therefore thou wilt now weep and shed tears for thy sin, God will find a time to wipe all tears from thine eyes l Revel. 21.4. . 5 Is it not better now to weep for thy sins when thy tears may do thee good m Chrysost. to. 3. Graecolat. in Psa. 125. pag. 454. & in Psal. 50. pag. 1004. , then hereafter to spend an endless number of fruitless and bootless tears without any profit or advantage to thyself? There will come a time when tears will not prevail with God. When the Blessing was gone, Esau could not obtain it, though he sought it with tears n Heb. 12.17. . He that will not now weep for his sins here in this world, he shall weep for them unto all eternity in another world, in that Lake which burneth with fire and brimstone, where there shall be nothing else but weeping and wailing and gnashing of teeth: and therefore as ever thou desirest to escape this weeping, so let it be thy care now to prevent it, by weeping and shedding tears for thy sins, whiles the shedding of them may do thee good. Chap. 6. LUKE 19.42. Oh if thou hadst known, at least in this thy day, the things that belong to thy peace, & c! CHAP. 6. The will of God touching man's salvation, as it is generally revealed and propounded in the Gospel. HItherto of Christ's carriage and deportment towards Jerusalem; It follows now to speak of his words and speeches to her, and therein first of his passionate and pathetical wish or complaint: wherein first of all, the manner of speech offereth itself to our consideration, because the original text is not rendered alike by all. In the translation of it, some looking more at the scope and intention of Christ, who sets himself purposely to bewail the condition of Jerusalem, than at the bare and naked translation of the words; do render them in the nature of a wish or desire, Oh that thou hadst known, etc. and so make the sense full and complete, without the supply or addition of any thing else unto it; and the particle (If) is sometimes rendered in that sense, as the learned observe a Jo. Gerh. come. in loc. pag. 344. : and many Interpreters go this way b Theoph. Ca●t. ●ans. etc. Em. Sa. . Others looking more punctually at the grammatical construction of the words in the Original, render the words in a conditional phrase, by way of supposition, If thou hadst known, &c c So the New Translation reads them. . and so seem to make it a defective speech, or a broken and imperfect sentence, which must be thus supplied and made up: If thou hadst known the worth and excellency of those good things which are offered unto thee by the coming of a Saviour, thou wouldst not value them at so low a rate: Or; If thou hadst known the misery and calamity thou liest open unto, thou wouldst not sing and rejoice as now thou dost, but weep and shed tears as thou seest me do. And this also is well backed with the authority of the learned d Cyril. Theod. Maldonat. Stell. Tirin. Tremel. , and they are induced to incline to this opinion, because of the tears of Christ mentioned in the verse before. Now for a man that speaks out of depth of sorrow, and fullness of grief, it is nothing strange for him to break off his speech, and leave it imperfect; for as it is the nature of joy to enlarge the heart, and dilate the spirits, & so set open as it were a wide door for the thoughts of the heart to go out and vent themselves; so it is the nature of sorrow to contract and straiten, to narrow and draw together the spirits, and as it were to shut the door of the soul, so that like as it is with a vessel, though it be full of liquor, yet if the mouth of it be stopped, none will flow out; even so it was here with Christ: having begun to speak, he was so overwhelmed with grief, and so deeply affected with the estate and condition of Jerusalem, that he could not speak out, but was even constrained to weep out the rest of the sentence, leaving the full sense and meaning to be gathered and supplied out of his tears: as is used in such passionate and pathetical speeches. The matter is not much in regard of the sense and meaning, whether the words be read in manner of a wish, O that thou hadst known, etc. or whether they be translated by way of supposition, in a conditional phrase, If thou hadst known, etc. And happily he shall not do amiss that joins them both together, and reads the words thus, O if thou hadst known e So the Old Translation reads them. So Gerh. comment. on the place. Doct. 2. and so they afford this observation. That Christ did seriously will and desire the welfare of Jerusalem, even that part of Jerusalem which was afterward miserably destroyed, for refusing the mercy that was tendered and offered unto her: neither did he will this as man only, but likewise as God; the will of the humanity, and the will of the Deity were not contrary, but subordinate; they did both meet in the object or thing willed; that is, in the good and salvation of Jerusalem. And that he did seriously will it, there be three things in the Text seem plainly to evince: 1. His tears, as hath been showed before. 2. His patience and long-suffering, because notwithstanding the kill of so many Prophets, as had been slain before, the contempt and undervaluing of so many mercies as had been offered before; yet even to that very day he carried thoughts of peace towards her, and accordingly sent her means of peace, even such means, as from that day forward she should never enjoy the like again. And what more evident sign of his serious intentions than this, that he is so long, before his thoughts can be taken off from it. 3. His coming to her in his own person: when the Physician doth not only prescribe remedies for his sick Patient, and gives order what he shall take, but also comes himself in his own person to apply them, lest there should be any mistake or neglect; it is a sign he doth seriously will and desire his recovery; so when Christ comes himself in person to jerusalem, as to his sick patient; it shows how willing and desirous he was to work a cure upon this diseased party, and to heal that was amiss; and this is that which himself testifies, & speaks out plainly elsewhere, f Mat. 23.37. O jerusalem, jerusalem, how often would I have gathered thee, even as the hen gathers her chickens under her wings, and ye would not? Ye see what Christ professeth, I would have gathered thee, etc. and that his purpose and intention was serious in the willing of it, appears, 1. From the ingemination of the word, O jerusalem, jerusalem: a single compellation had been sufficient, to let Jerusalem know his mind; but that it might make a deeper impression, and that she might see and perceive his thoughts and purposes to be serious indeed; therefore he doubles the word, O jerusalem, jerusalem g Chrysost. To. 1. in N.T. come. in lo. edit. graecolat. pag. 789. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : to show that he desired her welfare, not by a single and slender intention, but by a more serious and re-doubled affection. 2. From the qualification of the persons h Chrysost. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom he would have gathered, they were such as had killed the Prophets, stoned them that were sent, etc. and now ready to exercise the like cruelty upon himself. Here were indignities more than sufficient to have abated somewhat of his affections towards her, & to have taken off his thoughts and intentions of doing her good, had not the bent and inclination of his will been seriously propending that way. 3. From the frequency of his endeavours; he had made an offer and tendry of of salvation unto her, not once, but often; even by all the Prophets in the Old Testament that went before him: neither was there only an offer tendered, but that also seconded with earnest entreaties and exhortations to accept of it, and that after so many denials and refusals of it, he would yet still continue to make the same offer, and that in his own person; it plainly shows, that he did seriously will and desire her good. 4. From the manner of willing, which is set forth here by way of comparison, as the hen gathers her chickens, etc. Now of all females amongst the unreasonable creatures, there is none more tenderly affectionate towards her young, than the hen is towards her chickens; other fowls are not known to have young, unless it be when they are in the nest, or together with them; but the hen is known to have young, even then when she is apart from them, when they do not follow her, because even then her wings flag and hang down, her feathers are rough, Chap. 5. and stand up, she goeth feebly, and clocks mournfully, as the Father well observes i Chryso. ibid. & Aug tract. 15. in Jo. & to 4 oper. 76. H. & To. 8.128 K L. & 216 F.G. & to. 9.29. H. . And therefore Christ comparing his will and affection for the good of Jerusalem, with the native propension that is in the hen, to gather her chickens under her wings, doth plainly show that he did seriously will and desire her good. And k Io. Bient. came. in loc. Hae lachryme ut ex insimis Christi e●●nant, ita produnt non ipsius tantum, sed etiam Dei p●tris su● affectum erg● homines pereuntes, etc. declaravit voluntatem Patri● sui, tam verbis quan●●●ribus, ut fletu & lachrymis super urbe Hierusal. his n. videmus, Deum maximo ommum dolore propter homines pereuntes affici, etc. etsi non dolet Deus sua natura ut homines dolent, avamen doloris affectus propter homines percuntes divino quodammodo in deo sum●●us est. to enlarge the point a little more, and raise it a little higher, from the inhabitants of Jerusalem, to all those to whom the Gospel is preached, and to whom Christ is offered in the ministry of the Word: for there is a like parity of reason in both: for Christ came not l joh. 6.38. to do his own will, but the will of his Father that sent him. And therefore so as Christ willed the good and salvation of Jerusalem, to which he was sent; so doth God will the good and salvation of those to whom the Gospel is preached: that is, as Christ did seriously will the good and salvation of Jerusalem, even of that part of Jerusalem, which for the refusal of his mercy was afterward miserably destroyed by her enemies: So God doth seriously will and desire the salvation of those to whom the Gospel is preached; even of those, who through their own fault perish in their sins: For God will have all men saved, and come to the knowledge of the truth m 1 Tim. 2.4. : which words I take in that sense and meaning that I find them interpreted in the Articles of our Church n R●gers An ar. 17. pro. 9 et 10. , to wit, according to that conditional promise of grace and favour to mankind, which is universal; universal, I say, in the offer, or antecedent part of it, though not so in the event or consequent part of it: and so it is taken by Zanchy, and some other modern Divines o Zanch. de nat. Dei, l. 3. c. 4. q. 3. Quaedam vult Deus conditionaliter, ut omnes homines servari si velint, legem implere, aut in Christum credere, & jux●● hanc sensum illud Apostoli quidam interpretantur, 1 Tim. 2.4. proinde quia non omnes praest●nt conditionem, idcirco non omnes servantur, etc. Paulo post, Haec voluntas vocatur antecedens, idque proptereae quod Deus antequam aliquen vel coelo beet, vel puniat, praemittit praecepta quibus significat quid sibi gratum sit, deinde subdit minas et promissiones, quibus quid facturus de nobis sit, si non obtemperemus, et contrà quid largiturus, si obediamus, declarat. Eaden tradit in Mis. l. 3. de pr. sa. ex thes. 2. the vol. Dei Pol. par. theol. de vol. Dei. Conditionalis voluntas Dei est, qua quaedam vult cum adjuncta conditione, & haec vocatur antecedens, quia antecedit praemium vel poenam proposita in promissionibus vel comminationibus; hac vult Deus omnes homines etiam reprobos salvos fieri, et ad agnitionem veritatis venire, nimirum si promissionibus et praedicationi Evangelii fidem habeant & obtemperent, etc. Eadem tradit Synt. theol. l. 2. c. 19 , who make the latter part of the sentence to be a condition required of every one, for the obtaining of that salvation which is mentioned in the foregoing part of it, so that the will of God revealed in the Scriptures touching man's salvation, it respects both the end, and the means; the end which God would have men come unto, it is a happy end, even the salvation of their souls; which salvation he is willing to give unto them, upon such terms and conditions as are expressed in the new Covenant; the means he would have them use for the attaining of this end, is, to come to the knowledge of the truth, even that lively and effectual knowledge which is accompanied with the love of the truth, and obedience to it. I am not ignorant that some understand the Apostles words of an absolute will in God, and therefore do not extend or enlarge it to all and every one to whom the Gospel is preached, but only to some few of all sorts of men. And this interpretation they father upon St. Augustine, the more to endear it to their followers, by so great a name: and it may not be denied, but that it contains a truth in it: Chap. 6. for God by his absolute will, which doth always most certainly and infallibly take effect, he wills the salvation of none but the elect only. But yet that learned Father, in that very place where he gives this interpretation, doth also give leave and liberty to every one to follow any other sense and meaning that the words may bear, so be it do not constrain us to believe that the omnipotent power of God can be hindered in those things which he absolutely willeth p Aug. Enc●yrid. ad Lauren. c. 103. Decimatis omne olus, etc. Sicut hic omne olus, omne olerum genus, ita et illic omnes homines, omne hominum genus intelligere possumus, et quocunque alio modo intelligi potest, dum tamen credere non cogamur, aliquid omnipotentem Deum voluisse fieri, factumque non esse. . And the same Father doth elsewhere acknowledge that the words may well admit of another interpretation q Epist. 107. vit. Si quo alio modo illa verba apostolica intelligi possunt, ut tamen huic apertissimae veritati, in qua videmus tam multos, volentibus hominibus, sed Deo nolente salvos non fieri, contraria esse non possint. : and himself doth so qualify his former exposition r Bespad art. falso sibi impositos art. 2. Remota ergo hac discretione, quam divina scientia intra secretum suae justitiae continet, sincerissime credendum est ac profitendun, Deum velle ut omnes homines salvi fiant, etc. Paulo post, Ex quibus quod multi pereunt, percuntium est meritum; quod multi salvantur, salvantis est donum, ut enim reus damnetur, inculpabilis est Dei justitia; ut autem reus justificetur, ineffabilis Dei gratia est. , as that he plainly shows, that the cause why men perish, is in themselves, because they do not desire salvation, neither are they willing to have it, upon such terms and conditions as it is offered unto them; so that they come to perish, not simply for want of good will in God towards them, but because they are wanting to themselves, in the use of those means that lead to life; and thus do some of his own followers interpret his mind and meaning, and will have him to make the Apostle to speak of the antecedent part of that conditional will, which is revealed and generally propounded in the Gospel s Alvarez. de auxi●. great. l. 5. disput. 33. explicat 4. . But however that be, it is certain, that many learned men do so interpret the Apostle, both ancient and modern t Ambros. Theophilact. Oecumen. Aquin. Cajetan. Cornel. ● lapide, Heming. Muthes. Balduin. Bullinger. : Some in their commentaries upon the place u Chrys. hom. 1. in epist ad Ephes. Damas'. l. 2. de fide orthod. cap. 29. Prosper. l. 2. de vocat. gen c. 19 et 25. Ambros. 2. de vocat. gen. ca 1. Gerb. lo. to. 2 pag. 186. Meisn. Anthrop. deca. 2. disp. 2. q. 1. dist. 2. Paul. Testard. synops. Doctr. de nat. et great thes. 298. Sluter. Philant. Divina. ca 2. Muscul. lo. co●. de dispensatione gratiae Dei. pag. 272. , and some in other parts of their works; and that seems most agreeable to the scope and intention of the place: he that takes a view of all other interpretations that are given of the words, he shall find none amongst them all (those only excepted which are in sense the same, and do but differ from it in words and expressions) but it is more strained & wrested from the true sense and meaning of the Holy Ghost, and liable to more just and material exceptions, than this is. As for that first exposition of Saint Augustine, which interprets the Apostle of an absolute will in God, and restrains it only to some of all sorts, though it be received by many, yet it seems not so proper and suitable to the scope of the place; because the words are brought in as a reason or motive to press the exhortation laid down before; to wit, that prayers and supplications be made for all men; and therefore must be of equal extent and largeness with it. The word All must be so taken in the Motive annexed, as it is in the duty enjoined; God wils the salvation of all those for whom he will have his people make prayers and supplications: Their charity in praying must reach to all, because God will have all men saved. Now the word All, in the duty enjoined, as Calvin well observes x Calvin. comment. 1 Tim. 2. 1, 2. Orationes jubet non pro fidelibus modò concipi, sed pro universo genere humano etc. Videatur Aug to. 2 ep. 107 Vitali Carthaginensi. , it signifies the whole race of mankind, and so reacheth to all and every one: God will have prayers and supplications made, not only for some of all sorts, but for all of every sort; and therefore the Text gives express charge, that prayers be made for all in authority; not only for some of all sorts, as for some Kings, & some that bear office and authority under them, but for all in authority; even those that were no better than Wolves and Bears, and Lions to the Church; for such were Kings and all in authority in those times; they were so many sworn enemies to Christ and his Kingdom, and yet prayers and supplications are to be made for them. So the Prophet enjoins the Israelites, when they were in captivity under the King of Babel, to seek the prosperity of the City, and to pray for the King's welfare, and the good success of his government y jer. 29.7. : So Christ enjoins his Disciples to pray for their enemies and persecutors, etc. and that from the example of God himself, who causeth his Sun to shine, and the rain to fall upon the just and unjust z Mat. 5.44. : So when the people had revolted, and provoked God with a high hand, what doth Samuel? doth he cease to pray for them? No: God forbidden that I should sinne against God in ceasing to pray for you a 1 Sam. 12.23. . There is not any particular man whom the faithful are to exclude from the benefit of their prayers. Every one is capable of salvation upon such terms as are expressed in the Covenant; and it is the duty of every one, as to seek the enlargement of God's Kingdom, so for that end to pray for him that is without, that he may be added to it: as he is bound to do good unto all b Gal 6.10. ; so likewise to pray for them, that being one principal means and way by which he is enabled to do them good; as he is bound to love his neighbour, that is, every one as himself, so likewise he is bound to pray for him; this being one of the best fruits and effects of love that he can show unto him; as there is none but stands in need of his prayers, and may receive benefit and advantage by them; so none must be excepted in the making of them. Now from all these premises, it is plain and evident, that in the duty enjoined by the Apostle, the word All, is to be taken in a general sense, for all and every one; and therefore in all congruity of reason, it must be of the same extent and largeness in the Motive that is used for the enforcing of it, because otherwise it would not bear up the weight that is laid upon it, it would not reach home, nor serve the Apostles purpose and intention; it would not be sufficient or available to persuade unto, or to further and put on the practice of that precept for which it is brought: and this is consonant and agreeable to other places of Scripture, where the same truth is asserted and laid down. Let one or two suffice in stead of all the rest; c Ezek 33.11. As I live, saith the Lord, I desire not the death of a sinner, but rather that he should turn and live, etc. Where ye have first the declaration of Gods will and affection to the sons of men, and then the proof and confirmation of it. God declares himself to stand tenderly affected towards the sons of men, as appears, 1 By the quality of the person to whom he bears this good will, and that is a sinner, not only a repenting sinner, as some gloss upon it, but even of that sinner, who for the refusing of mercy offered, dyeth and perisheth in his sin; as is plain by comparing this with another parallel place d Ezek. 18.23. ; I have no pleasure in the death of him that dyeth, etc. 2 By the nature of the affection he expresseth toward him, and that is set down partly by way of negation; I have no pleasure in his death, or I desire not his death: that is, antecedently, and of himself, in the primary intention of his Providence towards him: for God's primary intention in sending the Gospel to any, is to bring him to salvation, and not to seal up and further his condemnation; unless it be through his own fault, undervaluing the mercy offered, and neglecting the helps and means afforded unto him in the same e Bernard ser. 5. in natali Domini. Deus ex se sumit seminariummi serendi: quod judicat & condemnat nos, eum quodammodo cogimus, ut longè aliter de corde ipsius miseratio, quam animadversio procedere videatur. ; as Christ tells the Jews f john. 5.34, 40. ; These things I say unto you that ye might be saved, but ye will not come unto me, that ye might have life, etc. And partly it is set down by way of affirmation, but rather that he turn from his wickedness and live; he would have him to live, and is willing to give life and salvation to him, according to that course of providence that he hath taken for him, in, and by the new Covenant; and that he may live, he would have him to turn away from his wickedness, that deprives him of life: for to that end and purpose he sends his Word and Messengers, to convince him of his sin, to terrify and affright him with it, to shame him out of his sinful courses. Again, ye have the proof and confirmation of all this, As I live saith the Lord; he confirms it with an oath: the bare promise of God deserveth credit, because it is he that cannot lie which hath promised; but when he binds himself by oath to make good that promise, who can make the least doubt of it? And therefore God promiseth with an oath to make his promise the more firm and stable h Hier. to. 2. epis● 46. Ide●co jurat, ut si non credimus premittenti Deo, credamus saltem pro salute juranti. : God willing more abundantly (saith the Apostle) to show to the heirs of promise the stableness of his counsel, hath bound himself with an oath, etc. that by two immutable things, wherein it is impossible that God should lie, they might have strong consolation i Heb. 6.16. . Again, the same truth is confirmed in the new Testament, by those two great Apostles, the Apostle of the Gentiles, and the Apostle of the Jews, S. Paul, and S. Peter; k Rom. 11.32. God hath shut up all in unbelief, that he might have mercy on all. Where ye see, that misery and mercy are in some sort of equal extent; that is, though all that be in misery do not obtain mercy, yet they are some ways under mercy: those that are made miserable by the breach of the first Covenant, are made capable of mercy by virtue of the second Covenant l Bernard. ser. 1. in purificat. Mariae. Omnibus offertur, & in communi posita est Dei misericordia: nemo illius expe●s est, nisi qui renuit. See Dr P. ser. on Rom. ●. 17. pa 9 10. 11. etc. H. Scud. his christians daily walk ca 15. s. 2. pag. 458. Culverwell his Treatise of Fa. p. 29. : Whom the Law convinceth of sin, to them the Gospel offereth mercy in Christ. And the primary purpose and intention of God in the work of the Law, is to prepare them for Christ, and for the Gospel; that being made sensible of their sin and misery by the Law, they might be more willing to accept of mercy, upon such terms and conditions as it is offered in the Gospel. God never shuts up any under sin by the spirit of bondage, but it is with a purpose and intention to fit him for mercy, if he make a right use of this passage of his providence towards him; that is, when out of a kindly impression that it hath wrought upon him, he is moved to seek out for mercy, in that way and order that God hath appointed. So then, as the purpose and intention of God in the Ministry of the Law, is to shut up all under sin, to show them what they are in themselves, that every mouth may be stopped, and all made culpable before God m Rom. 3.19. : so his purpose and intention in the Gospel, and the Covenant of grace, is, to set open a door of mercy to all, that they may be encouraged through hope of finding mercy, to seek after it: & to this accordeth the Apostle S. Peter n Pet. 3.9. ; God is patiented towards us, and would have no man perish, but all men to come to repentance. The persons of whom God speaks, are such as are the object of his patience, towards whom he exerciseth his long suffering; and those are not only some of all estates and conditions, but all and every one, of what estate and condition so ever he be; not only the elect, but more especially the rest of the world, even those that abuse his patience, and treasure up unto themselves wrath against the day of wrath o Rom. 2.4. ; who are therefore termed vessels of wrath p Rom. 9 22. , he suffereth with much patience vessels of wrath fitted for destruction; q Aug. resp ad artic. falso sibi impositos art. 13 Nefas est Deo ascribere causas peccatorum & ●uinarum omnium. now if ye would know how God stands affected to these, the Apostle resolves it first negatively, not willing that any should perish; having no antecedent thoughts of their destruction, before they give occasion, and are looked upon as persons worthy of destruction, for their sins: then affirmatively, He would have all men come to repentance r Calvin comm. in loc. Mirus hic erga humanum genus amor, quod omnes vult esse salvos, & ultrò pereuntes in salutem colligere paratus est, etc. omnibus enim promiscuè manum porrigit Deus, in Evangelio. , lest any should think that the act of Gods will stands in an indifferent neutrality, touching man's salvation, not caring greatly whether they sink or swim, or what become of them; therefore the Apostle doth not only clear the will of God from being a cause of their perishing; but also shows, that it hath a positive act, for, and towards the procuring of their salvation, because he is willing that all should come to repentance, and by repentance to remission of sins, and eternal life. By all which places, and many others that might be alleged to the same purpose; it is plain and evident, that God doth seriously will the good and salvation of many, who notwithstanding through their own fault, perish in their sins. CHAP. 7. That the offer of Grace in the Ministry of the Word is general, without exception of sins or persons. Chap. 7 1 ANd that there is in God a real purpose and intention of giving life and salvation to all those to whom the Gospel is preached, may appear upon these two grounds. 1 The generality of the offer that is made unto them. 2 The sincerity of God's meaning in it: for if God offer life and salvation unto all in the Ministry of the Word, and withal mean truly, and sincerely, as he speaks, and as the offer imports, it must needs follow, that there is a real purpose and intention in him of giving life and salvation accordingly. 1 The offer is general, without exception either of sins or persons: a Peter. Com. in loc. Illud (omnis) indicat divini hujus deni f●uctum esse generalem, et ad omne genus hominum pertinere. So God loved the world, that he gave his only begotten Son, that who so believeth in him should not perish, but have everlasting life b john 3.16. : Where ye see there is an offer of salvation tendered to the world, not only to the world of believers, but to the whole world of mankind, wheresoever the Gospel is preached to them; as appears by another place equivalent to this, and which may be in stead of a comment upon it c 1 John 2.2. ; where there is mention made of the whole world, Chap. 6. and that phrase is not any where restrained in all the Scripture, either to the elect only, or true believers, and that it is so to be understood in this place, may appear partly from the text itself, which doth not obscurely imply, that this world, to which the offer of salvation is tendered, is divided into believers, that do obtain salvation; and unbelievers that miss of it * See Culverw. his apology annexed to his treatise of faith Calv. come in loc. Ideireo Christus vitam attulit, quia coelestis pater genus humanum quod amat, pe●ire nolit, etc. universalem notam apposuit, tum ut promiscuè omnes ad vitae participationem invi●et, tum ut praecîdat occasionem incredulis. Eodem etiam pertinet nomen Mundi, quo prius usus est, etc. se toti mundo propitium esse ●stendit, cum sine exceptione omnes ad fidem Christi vocat, quae nihil aliud est quam ingressus in vitam, &c patet omnibus Christus, et expositus est. ; for when the text saith, whosoever believeth in him shall be saved, etc. doth it not secretly intimate that there is but only a part of this world, even that part that believes in Christ, that is brought to salvation? the rest of this world, though they have life and salvation offered unto them as well as others, yet they miss of eternal life, and perish in their sins, because they do not believe in him. But more plainly doth this appear from the words following, where ye have first the end of Christ's coming into the world, set down ver. 17. and that both negatively, not to condemn the world, removing that from Christ, which was not any part of his primary purpose and intention; and also affirmatively, but that the world through him might be saved: that was his primary and principal intention; and he did make the world capable of salvation. Then secondly, ye have the issue and event that falls out in the world by the coming of Christ, and that set down ver. 18. He that believeth in him is not condemned, but he that believeth not in him is condemned already. What could be spoken more plainly and fully, to show that part of this world to which salvation is offered in Christ, is saved by believing in him; and part of it is condemned for not believing in him. Again, not to multiply Scriptures in so clear a case, take one for all, d Mar. 16.15. Go and preach the Gospel to every creature. Now to preach the Gospel, it is not to make an historical narration of the nature, person, and offices of Christ, but to publish and declare, that there is a redemption purchased by Christ, and that whosoever believe in him shall be made partakers of it: So that upon the matter, to preach the Gospel, is nothing else, but to offer life and salvation; and therefore to whomsoever the Gospel is preached, to him is life and salvation offered. Now when Christ sends forth his Apostles to preach the Gospel, he furnisheth them with authority and commission, to go and preach to every creature: that is, to hold forth the golden Sceptre of mercy, and to offer life and salvation, upon such conditions as are expressed in the new Covenant, to every person under heaven e Muscu. de dis. great. Dei in loc. come. pag. 268. Parata est gratia Dei, et exposita toti orbi, perinde ac solis beneficium, calorem ac splendorem suum passim effundentis, omnibus est paratum. Et. p. 272. Hujus verò (sc. gratiae) dispensatio, ad universas totius orbes nationes, ac mortales omnes, divina est bonitate destinata. Item de Philanthropia Dei, pa. 767. Quintum Philanthropiae Dei argumentum, est in redemptionis nostrae dispensatione, quae complectitur vocationem generalem, qua per evangelium regni sui, cunctas totius orbis nationes, ad coelestem gratiam vocavit. Act. sin. Dor. are 2. thes. 5. Promissio Evangelii, omnibus populis et hominibus, ad quos Deus pro suo beneplacito mittit Evangelium, promiscuè et indiscriminatim annunciari, et proponi debet, cum resipiscentiae et fidei mandato. Sent. Theol. mag. Brit. art. 2 thes. 5. In Ecclesia juxta Evangelii promissum, salus omnibus offertur. Zanch. suppl. ad Sen. Arg. de praed. thes. 8. Promissiones cum sint universales, quibus Deus gratiam suam offered, ideo nemo scipsum excludat, sed cum pariter omnes peccaverimus, omnes ex aequo salutem oblatam apprehendamus. . And the Ministers of the Gospel which now succeed the Apostles in preaching the faith of Christ, they have the same commission to preach the Gospel respectively in their several places; they are Ambassadors for Christ, as the Apostle speaks f 2 Cor. 5.19. : and therefore may not deliver any ambassage, but such as is agreeable to the mind and meaning of their heavenly Master: and therefore if by virtue of their office and commission they may hold a treaty of peace with every creature under heaven; and in the name of their Lord and Master offer conditions of peace to all and every one that hears, if he will come in, and lay down his weapons of rebellion; it must needs follow, that God who sends this message of peace by the hands of his servants, doth also by them, offer conditions of peace, to all and every one to whom this message is sent, and the Gospel preached. And it must needs be so for these three reasons: 1. Because there is no creature under heaven, but may lay claim and title to the blessings promised in the Gospel, upon performance of the conditions; that is, if he repent, and believe, which could not be, unless the same were offered and tendered unto him, upon such conditions; as we see it is with the devils, though they could repent of their sins, and believe in Christ; yet can they not challenge thereby remission of sins, or eternal life, because there is no such promise made unto them; life and salvation is no where offered unto them upon any condition; and therefore if life and salvation were offered only to the Elect, Chap. 6. the rest of the world should be in the same condition with the devils, as uncapable of mercy as they are; which may not be granted: for there is not any man living within the pale of the Church, but hath a tie and obligation laid upon him to repent and believe: g Acts 17.30. Now he commandeth all men every where to repent; And again, h 1 john 3.23. This is his commandment, that we believe in the name of the Son of God, etc. And God never requireth of any the conditions of faith and repentance, but with assurance of remission of sins, and eternal life, if they be performed. i Acts 2.38, 39 Repent and be baptised every one of you, and ye shall receive the gift of the holy Ghost: for the promise is made to you, and to your children, and to all that are a fare off, even as many as the Lord our God shall call. All that are under the command, are also under the promise; they are both of the same latitude and extent; that is, both run in general terms; and no marvel, for the promise is used as an argument or motive to persuade and encourage obedience to the command; and therefore if it were not of equal extent with it, if the commandment were more large than the promise, or if the promise did not reach as fare as the commandment, it would not be able to bear up the weight that is laid upon it: whereas God never useth any motive to persuade obedience to his people, but there is sufficient reason in it, to prevail with them, if it be rightly considered, and so it is in this case, as the Scripture makes it plain and evident, k Mat. 7.7, 8. Ask and ye shall have, seek and ye shall find, Chap. 7. knock and it shall be opened unto you: for whosoever asketh receiveth, whosoever seeketh findeth, whosoever knocketh, to him it shall be opened l Bulling. come. in loc. Ne diceres, non aude● Deum precibus meis fatigare, in praesentia dixit, Petite et dabitur. Imo ne causareris hanc sententiam fortassis ad te nihil pertinere, addit: quisquis enim petit, etc. Muscul come. in loc. Ita comparata est divina bonitas, ut nemo sit futurus cui non detur, dummodo petat; nemo sit qui non sit inventurus, dummodo quaerat; nemo sit excludendus, modo pulset. Sent. Theol. mag. Brit. art. 2 thes 4 In merito mortis Christi, fundatur universale promissum evangelicum, juxta quod Omnes in Christum, remissionem peccatorum, et vitam aeternam reipsa consequantur. Caejet. come. in loc. Quodlibet horum trium definitur, efficax, universaliter. . Where ye see the promise is made to all those upon whom the commandment is laid, they run along together in an equal extent, and the promise is made good, in as full and ample terms, as the command is obeyed: not any of all those that perform the conditions required, that is disappointed of the blessing promised to it: for whosoever asketh receiveth, etc. 2. Because there is no ground or warrant, that any one can have that he shall receive remission of sins, if he do embrace the promise of the Gospel, and lay hold upon it by a lively faith; if the offer be not tendered in general terms, without exception either of sins or persons, to all and every one that doth believe; for there is no such promise as hath this, and that man particularly, and by name, mentioned in it; and therefore if ye ask any man a reason of the faith that is in him, or what ground and warrant he hath, to believe that he shall obtain remission of sins, if he do repent, and obey the Gospel, seeing his name is no where in all the Gospel particularly mentioned; he can give no other reason but this, that remission of sins is offered and tendered in general terms; whosoever repenteth, whosoever believeth, etc. and therefore it will follow by good consequence, If I repent and believe, I shall obtain mercy and forgiveness m Muscul. come. in joan. c. 3.16. Neque putare quisquam debet dilectionem hanc Dei, ob id ad se minus pertinere, quod in genere destinata est omnibus: ut enim nemo est mortalium, qui non sit mundi hujus à Deo dilecti portio: ita nemo est ad quem non pertineat divina ista dilectio, nisi sit, qui incredulita●e sua, seipsum à beneficio illius excludat. , because there is none excluded in the general offer of it; no particular, but falls within the compass of that general, whosoever repenteth, whosoever believeth, etc. whereas if the offer of Christ and salvation were not general, there is no man could have any ground or bottom for his faith to rest upon, when the Gospel is first preached unto him; for when the Gospel is first preached to men, in the estate of their unregeneracy, it is impossible for any to know his election, then, when there is no peculiar fruits or effects of it to be found in him; when as yet there is nothing wrought in him, n Rom. 3.33. that puts a difference between him and another man. And therefore if the offer were made only to the Elect, the Gospel should be preached in vain, to men in their natural estate and condition, because they could not then possibly know whether it did concern them or not, being altogether ignorant of their election; and therefore that every one may know, that it doth concern him, the offer of mercy is tendered in general terms without exception either of sins or persons: for there is none can believe in Christ by a justifying faith, before he do believe the general promise of the Gospel by an historical faith: he must first believe this to be a truth in general, That whosoever reputes of his sin shall be forgiven; whosoever takes Christ, shall have salvation with him, etc. before he will ever come to resolve upon it, for the doing of the same; but when this foundation is well laid by an historical faith, That whosoever lays hold upon the general promise of the Gospel by a lively faith, shall be saved: this is apt to beget thoughts and purposes inclining that way, to make a man willing to embrace that conditional promise by a lively and justifying faith, by consenting and agreeing to the conditions of it, and undertaking by way of covenant for the performance of the same: for the preaching of the Gospel, it is like the proclamation of a general pardon sent forth into the world o Aret. come. in Joan. 1.9. Illuminat omnem hominem, etc. potest intelligi hic locus de oblata gratia, quae omni mortalium generi offertur, etc. Christi enim beneficium omnibus offertur sine discrimine. Perer. come. in Io. 1.9. Dicendum divinum lumen lucere omnibus, qui omnibus propositum et oblatum est. Tolet. come. in joa. 1.9. Dicitur lux illa omnem hominem illuminare, sicut et sol, qui sufficiens lumen expandit, ut omnes illuminet, et omnibus propositus est, ut videant. Lorin. come. in 2 Pet. 3.9. Hinc porro elicitur, etc. paratan semper in hac vita, hominibus gratiam esse, etc. nec ullam poni exceptionem debere, vel in peccatis, vel in peccatoribus, quantumlibet peccaverint. : like as it is with a King, that sends forth a Proclamation of pardon to his subjects that are run out in rebellion against him; promising, that if any will lay down his weapons of rebellion, and come in and submit himself, he shall be received again into favour. Now seeing there is not any, whose name in particular is set down, nor himself by name mentioned in that Proclamation; none could have any ground or warrant to obtain pardon, upon his submission, if the offer of it were not tendered in general terms; but when he seethe that the proclamation of pardon runs in such a generality, that none are excluded; this makes him assume and infer upon it; therefore if I come in and submit myself, I shall find favour and mercy at the King's hand; and so building upon the truth of that general promise or offer made by the King, he is thereby drawn to lay down his weapons of rebellion, and so comes again to be received into his Prince's favour: even so it is with the King of heaven; he sends out a proclamation of pardon into the world, promising life and salvation to all and every one that reputes and believes in Christ, etc. Now seeing there is not any man particularly, and by name mentioned in that Proclamation, none could have any ground or warrant to obtain life and salvation upon his repentance, if the offer of it were not tendered in general terms; but when a man seethe the promise of pardon run in such a generality, as excludeth none; then he gins to think with himself, certainly there is mercy to be had for me, if it be sought for: why? because there is a general Proclamation made at the Market cross, of every thirsty soul, and an offer of mercy tendered to every one that is desirous of it, without exception either of sins or persons. * Esay. 55.1. Ho, every one that thirsteth come ye to the waters, and ye that have no money come, come, I say, and buy wine, and milk, and refined things, without silver and without money: Then he gins seriously to consider with himself, certainly God will receive me, if I come unto him: why? because there is a general invitation sent forth to all and every one, he lets every one know that he keeps open house, and sets open his doors for all comers; p Rev. 22.17. Let whosoever will come and take of the waters of life freely: not as if it were in the power of a man's own will to come unto Christ; for he must be prevented by the grace of God, and made willing, before he have any thoughts or inclinations that way; but when he finds himself thus fare wrought upon, that he hath a will and desire after that which is good, he needs not make any question, but God is ready and willing to do him good, if he come unto him in that way, and those means that God hath appointed for his good, because the invitation runs in general terms, let who soever will come. 3 Because those that live under the means, and enjoy the Ministry of the Word, and are not effectually wrought upon by the same, they are guilty of refusing Christ, and of refusing grace, and mercy, and salvation with him; q Pro. 1.24. Behold, I have called, and ye have refused, etc. Implying, that those who are outwardly called by the Word, if that Word do not prevail with them, it leaves them guilty of the refusal of grace, and mercy; those that have the Gospel preached unto them, and receive no benefit or advantage from it, they refuse life and salvation: r Acts 13.46. It was necessary that the Word of God should first of all be preached unto you, but seeing ye put it away from you, lo we turn to the Gentiles. Now they could not be said to refuse Christ, or the privileges and benefits purchased by him, unless they had been tendered unto them; no man can be said to refuse a thing, that was never offered unto him; no more than he can be said to forget a thing, which was never known to him. The Heathen that never heard of Christ, they may be guilty of other sins, and justly condemned for them, but they are not guilty of positive infidelity or refusing Christ s Dyke on john 3.19, 20. Perkins in his Treatise of conscience, fol. 522. . t John 15.22. If I had not come and spoken unto them, they should not have had sin, but now have they no cloak for their sin u Bernard. epist. 77. Si non locutus fuissem eyes, etc. Ostendens sine dubio non ante censeri inexcusabiles de contemptu, quam ad ipsorum usque notitiam jussio perveniret, nam si locutus fuisset sed non eyes, inobedientiae culpam ignorantia nihilominus excusaret. Vide Aug. in Evan. joan. tract. 89. in ep. joan. tr. 6. & sermo. 11. de Verb. Dom. & epist. 105. Estius in sent. l. 2. d. 22. s. 14. Ignorantia juris positivi, reddit actum involuntarium, quoad rationem peccati; nam qui eum facit nescit esse prohibitum: non est autem ejusmodi actus peccatum, nisi quatenus prohibitus est. Silvius comment. in Thom. 2.2. q. 10. arti. 1. Observandum est infidelitatem, aliam esse negativam, aliam privativam, aliam contrariam: Negativa, est nuda fidei carentia, in eo cui fides vel non est annuntiata, vel certè non sufficienter; talem infidelitatem habent two, qui vel de fide nihil audiverunt, vel audiverunt quidem, sed ita obiter, ut mysteria fidei nondum sunt eis ostensa esse evidenter credibilia. Privativa infidelitas, est carentia fidei in eo qui potuit ac debuit credere, sed non voluit, etiamsi nullum habeat ertorem positivum in intellectu, ut quando aliquis non vult fidem audire, vel auditam, sufficienterque propositam, omittit acceptare. Infidelitas contraria, est carentia fidei, in eo, cui, etsi fides sit sufficienter proposita, non vult tamen credere, sed vel expresse et formaliter, negat aliquam propositionem pertinentem ad fidem, vel asserit errorem tali propositioni contrarium. Infidelitas merè negativa, non est peccatum, sed infidelitas contraria vel privativa, ejus qui doctrinam fidei, sufficienter sibi propositam, non acceptat, peccatum est, sive positivum errorem fidei contrarium habeat, sive non habeat. : that is, they should not have been guilty of this sin of refusing Christ, and salvation by him, as now they are. It is mercy offered that makes men guilty of refusal: the Jews were guilty of refusing Christ, because he came unto his own, and his own received him not x john 1.11. . The world is guilty of refusing light, because light is come into the world, and men love darkness more than light y john 3.19. . The Guests in the Gospel were guilty of refusing kindness, because when they were invited they would not come z Matth. 22 3. ; but all with one consent began to make excuse a Luke 14.18. . The Jews were guilty of refusing grace, because they always resisted the Holy Spirit b Act. 7.51. : So that if the offer of mercy were not general, if Christ and salvation were offered only to the Elect, than none should be guilty of refusing Christ, and his benefits; for all the Elect do embrace him, at least some time or other, and the rest of the world cannot be said to refuse him, if he was never offered unto them; and therefore either none refuse him, or else there is a general offer made, and tendered to all and every one, as well those that refuse him, as those that do receive him; and so the Apostle speaketh c Tit. 2.11. , The grace of God which bringeth salvation to all men, etc. The doctrine of grace which is the Gospel, is said to bring salvation to all men, because it makes a general offer and tender of it to all and every one to whom the Gospel is preached. And so much shall suffice for the first thing, to prove that there is in God a real purpose and intention of giving life and salvation upon some condition to all those to whom the Gospel is preached, namely, the generality of the offer. CHAP. 8. That God's meaning in the general offer of grace is sincere. Chap. 8 COncerning the second thing, to wit, the sincerity of God's meaning in this general offer, it may appear from these four grounds. 1 From his appointing of means for that end. 2 From the nature of the means which he appointeth. 3 From his earnestness in pressing and persuading men to use the same. 4 From his promise of a blessing to the careful and diligent use of them. 1 From the appointing of means; for God would not ordain and appoint means to be used, if he had no purpose or intention of bringing men to that end, for which they were appointed, and to which they lead. No man will provide wood, and stone, and other materials, and then hire workmen to hue and square, smooth and polish them with choice instruments, that never intends to build a house. No man will take order with servants to blow his field, and sow his seed in it, that never intends a crop or harvest: So GOD would not appoint means to be used by men for the obtaining of life and salvation, if he had no mind or meaning to bestow it upon them a Ruiz. de voluntate Dei, disput. 20 s. 6. Quia Deus vult medium salutis, formaliter ut medium, convincitur eum velle singulorum salutem, quae est finis, et consequenter non habere voluntatem antecedentem, impediendi consecutionem finis: quia medium formaliter, ut medium, quiddiattiuè consistit in eo, quod destinetur ad finem actualiter consequendum: qui ergo antecedenter, et quantum est ex parte suâ, impedimentum medio vult opponere, ne finem actualiter consequatur, eo ipso vult in medio, non exerceri rationem medii: nam qui vult medium formaliter ut medium, vult illud propter finem, unde prius, et magis vult finem. ; for the means, as means, are neither useful nor desirable, but as they stand in reference to the end: The end is desirable for itself, as having that in it which is apt and sufficient to fill and satisfy the desire of the soul; but the means have nothing in them which is amiable, pleasing, or worth the desiring, but what they receive by an influence which the end hath into them. No wise Physician will prescribe or appoint bitter Pills and potions to be taken for any sweetness or pleasantness which they have in themselves, but only out of a desire, and in hope of obtaining health, which is the end for which they are made; a man may in some sort desire the end, that doth not desire the means that lead unto it; as the sluggard, that desires wealth, but will not labour or take pains to get it; but as the Schoolmen well observe, he can in no sort will and desire the means, but he must withal will and desire the end for which they were appointed b Aquin. 1.2 q. 8. art. 3. Voluntas potest ferri in finem, in quantum hujusmodi, sine hoc quod feratur in ea quae sunt ad finem, sed in ea quae sunt ad finem, in quantum hujusmodi, non potest ferri, nisi feratur in finem. : And therefore if God have appointed means to be used for the obtaining of life and salvation, there can be no question made touching the truth and sincerity of his purpose and intention of giving life and salvation to all, and every one that is careful and desirous to use the same; because the means in which he offereth mercy, they are his own means, even of his own appointment; and if he had no mind or meaning to bestow those blessings on men, which he commands them to seek, then should the means be appointed in vain, which is fare from the thoughts and counsels of the most wise God: for if Nature, which is but God's Handmaid, appoint nothing in vain, much less will the God of Nature do it. c Esa. 45.19. I said not in vain to the seed of jacob, Seek ye me: for I the Lord speak righteousness, and declare righteous things. If a King do not only offer a pardon to a Traitor that is banished, but also appoint means, and set him in a way by which he may obtain it; it is a sign that his meaning is real in the tendrie of it, and that his purposes and intentions are serious in it. Even so it is with God, he is general in the offer and tendrie of salvation, as hath been showed, and he appointeth means to be used by all, for the obtaining of it; and therefore he means sincerely, as the offer imports. When the woman of Tekoa goes about to persuade David to call home Absalon, whom he had banished, and be reconciled with him, she draws her argument from the example of God, who is willing to be reconciled to the banished sons of men, if means be used for it; nay, himself hath appointed means for the procuring of it d 2. Sam. 14.14. ; God accepteth no man's person, yet hath he appointed means not to cast out from him him that is expelled: and therefore his purposes and intentions are serious in it: Men cannot be so willing to be reconciled to God, as he is willing to receive them again into his favour; God is the more willing of the two, because he makes the first offer of it, and ordains and appoints means for the furtherance and procuring of it; and as a learned Writer observes e Mat. Martin. in Scholar Premens. professor. come. in Psal. 2. pag. 285. Non dubitabo in eo me nunc statu vitae esse, ubi misericordiae janua patet, ut ego non possum esse tam cupidus ad ingrediendum per eam, quin Deus longè sit promptior, ad me recipiendum: absit enim ut mihi quisquam persuadeat, me esse proniorem ad diligendum Deum, quam ille sit ad me amandum: hac itaque ignominia Deum meum neutiquam asficiam, ut existimare velim, me esse melius affectum in Deum, quam ille sit in me animatus. , it casts a great ignominy and reproach upon God, for any to think that he stands better affected towards God, than God doth to him. The truth of this will yet further be cleared, if it be well considered; either what God himself speaks of his own purpose and intention in the appointing of means; or what the Scripture saith of the neglect of the same: God knows best his own mind and meaning, and there is no better way to judge aright of it, than according to that report which he himself makes of it. Now ye know what Christ saith of himself, f john 5.34. These things have I spoken, that ye might be saved: where it is clear, that his purpose and intention in speaking the Word of life, is to bring men to life; and the purpose and intention of God in all the means and mercies he shows unto them, is to lead them to repentance g Rom. 2.4. . yea, God himself in affording those means, is said to express his willingness to purge them from their sins; h Ezek. 24.13. I would have purged thee, but thou art not purged, etc. his readiness to heal and cure the diseases of their souls: i Jer. 52.9. We would have cured Babel, but she is not healed, etc. his desire to gather them under the wings of his mercy; k Mat. 23.37. O jerusalem, jerusalem, how often would I have gathered thee, even as the Hen gathers her Chickens under her wings, & c! And what could be said more plainly to manifest and declare the truth and sincerity of his meaning in those offers and tendries of salvation which are made unto them; the same is likewise apparent by that which the Scripture speaks of the neglect of the means; to wit, that men miss of those blessings which they might have had, if they had not been wanting to themselves in that kind: l 2 Thes. 2.10. They received not the love of the truth that they might be saved: their neglect in this kind is said to hinder and keep back good things from them, as the Prophet speaks; m jer. 5.25. Your iniquities have turned away these things, and your sins have hindered good things from you: and again, n Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. Now the neglect of duty cannot be said to turn away that blessing which was never intended to be given upon performance of the same. If God had not prepared blessings for his people, and provided means by which they might be made partakers of them, and withal had a sincere purpose and intention, upon some conditions, to bestow the same upon them, they could not be said by their sins and iniquities, in neglecting the means, to turn away those blessings from them. 2 The truth and sincerity of God's meaning in that general offer of life and salvation, which he makes to men, may appear from the nature of the means which he appointeth; because they are such, as in their native tendency lead unto it, there is no better way to judge of God's purpose and intention in appointing means, than by the nature of the means themselves; for look what is the end which the means in their own nature tend unto, and that is God's end in the appointing of them, and in his ordinary course of dealing with men, as the learned observe * Sen. Theol. mag Brit. are. 3. & 4. add thes. 3. Ex natura beneficii oblati, et verbo Dei apertissimo, judicandum est de illis gratiae auxiliis, quae hominibus suppeditantur, non autem ex abusu, aut eventu. Cum igitur Evangelium, ex sua natura vocet homines ad poenitentiam et salutem, cum gratiae excitamenta eodem tendant, nihil hic simulatè à Deo agi putandum est. : because the means are always chosen and appointed, for and out of a love and desire of the end. If the Physician prescribes such receipts to his sick patient, as are in their own nature apt and fit to cure his disease; what other thoughts can be entertained touching his purpose and intention, but that he means truly and sincerely to do him good? when a Master puts his servant into such a way, and gives him order and direction to hold on and go forward in it; what other thoughts can be conceived of his purpose and intention, but that he should come to such a place whither that way leads, and brings unto? even so when God wils and requires that I should use such means, that I should walk in such a way, as leads to life and happiness; what other thoughts can be entertained touching his end and purpose in so doing, but that he means truly and sincerely that I should come to that end, which that way and means lead unto n Heming. ad Eph. c. 1. ver. 6. pa. 386. Cum Deus invitat omnes per praedicationem Evangelii ad fidem, non est dubitandum, quin revera velit omnium salutem: absit enim à piis mentibus procul, entire cor miserétis disc●e à voce vocantis. ? If God send me food and nourishment, which in its own nature is apt, and also appointed for the preserving and maintaining of life; shall I think that it is his purpose & intention in so doing, that I should pine away, and die of famine? If God send me raiment and apparel, which in itself is apt, and in its own nature ordained to clothe the body; shall I think it is his purpose and intention that I should go naked? what were this but to say that God intends to fill the world with darkness, when he causeth the sun to shine upon it? or that he intends to scorch and burn up the fruits of the earth, when he causeth the former and later rain, in seasonable and plentiful showers to descend upon it? whereas there is an inseparable connexion between the end and the means. In God's ordinary course and dealing with men, of his own accord, he never separates them or puts them asunder, neither would he have his people to do it: as he would not have them expect the end, any other way than in the use of the means appointed by him; so neither would he have them doubt of obtaining the end, if the means be carefully used according to his will: as Christ implies in that speech of his to the woman of Samaria o Musc. come. in loc. Divina providentia, non solum in Christo considerate, quibus bonis egeamus, sed et ad petendum allicit, ad dandun patara et exposita, modo petamus. Ferus in lo. Nulla igitur nobis, remanet excusatio, si spiritualia bona non consequamur: signum enim est quod ea non petimus. , If thou hadst asked, he would have given thee water of life p John 4.10. : Where ye see, man's ask, and Gods giving, man's using of the means aright, and God's blessing of the same for the attaining of his end, are inseparably knit together in the ordinary course of divine Providence: and it is a great sin in any to entertain such a thought of God, as that his primary purposes and intentions, run a quite cross and contrary way, to that which the means in their own nature lead unto. For as Manoahs' wife said to her husband, q Judg. 13.23. If the Lord would kill us, he would not have showed us all these things, nor have told us any such matter: so if God did absolutely intent, by an antecedent purpose, to deny the blessing, he would never afford those means, which in themselves are apt, and by virtue of his own gracious appointment, available also for the obtaining of it: because in so doing, he should go cross and contrary to himself; and therefore wheresoever the Gospel is preached, God giveth, or is prepared to give the blessing which is offered, and the mercy which is therein tendered to any. And as one saith well, He is serious in the salvation of every soul, to which the word of salvation is sent r J. Ya●es in his treatise called the Saints suffering and sinner's sorrow, p. 196. : Every hearer in the Church is zealously persuaded to repent: the Ministers mind and Gods, meet in his holy ordinance: and the word is earnestly spoken to every ear: God himself goeth with his message from seat to seat, and from man to man, with true and hearty desires of his conversion. 3. It is plain and evident, that God means sincerely when he offers life and salvation in the ministry of the word, because he is so earnest in pressing and persuading men to the acceptance of it; for he doth not only offer mercy, but he sues unto them, that it may find entertainment with them for their own good; nor is it a cold and complemental suit and request that he makes, as men that invite others in a kind of formality only, and for fashion sake; but a request that is seconded with entreaties, expostulations, lamentations, commiserations, and all other Rhetorical strains, that are apt to move affections, and prevail with men to draw them nearer to God; he doth not only invite them to accept of mercy, but earnestly entreats them, as they tender their own good, as they pity their own souls, to entertain thoughts of returning unto God: s 2 Cor. 5.20. We are Ambassadors for Christ, as if God did beseech you through us, we pray you in Christ's stead to be reconciled to God. Now that the Lord of heaven and earth should come to his poor creature, with suits and entreaties, and that in a matter that concerns not his own advantage, but only the good and welfare of his creature; it is a strange manner of condescending, and argues a great desire of prevailing with him for his good; when he will rather stoop so low, than fail of his purpose; when he that commands heaven and earth, shall come in such low terms, as are in humane reason scarce beseeming his honour, or consistent with it; and that to him who lies even now at the foot of his mercy, that he should then come with entreaties, when he might make way for his own honour, through the bowels of his sinful creature, and out of the very ashes of his ruin and destruction, raise up glory unto himself: surely this, if there were no more, hath so many prints and footsteps of sincere and hearty affection in it, as doth abundantly testify, that he was serious in his purposes and intentions of doing his people good t Math. Martin. in Scholar Bremen. Professor. come. in Psal. 2. pag. 270. Deum meum nunquam hac ignominia asficiam, ut opinati velim, vel etiam levissimè in animi mei superficiem admittere hanc cogitationem, quod Deus forte aliud externo verbo sentiat, aliud animo suo cogitet. Ibid. pag. 287. Si uspiam verbi proprietas retinenda est, ibi certe ubi de Dei amore erga homines, & de pietate erga Deum agitur: alioquin omnis consolatio, & omnis vitae emendandae cura, uno impulsu penitus prosternetur: si enim quicquid tandem egeris, vel omiseris, eundem te rerum exitum habiturum putes, cui usui erunt tam suaves Dei promissiones? cui fini tam dirae comminationes? hoc itaque omnis religionis caput teneo, Deum sincerè velle, quod se velle dicit, & quidem eo ipso modo quo id dicit, id est, sub conditione, non absolutè, & sine conditione. . 2. When he hath entreated his people by all terms of love to accept of the tendry of mercy and salvation made unto them, and prevails not, he falls from entreaties to expostulations, urging and pressing them to give but any colour of reason, why they will rather perish in their sins, than be reconciled with him. u Ezek. 33.11. O turn you, turn you, why will ye dye, O ye house of Israel? As if he should say, Is there no hope? will ye not return? will nothing prevail with you? no means? no mercies? no threatenings? no judgements? will ye not enter into covenant with me? oh why will ye not? why will ye not? why will ye dye O ye house of Israel? So Micah 6.3. O my people, what have I done unto thee? wherein have I grieved thee? testify against me: As if he had said, What could I have done more to my Vineyard, that I have not done unto it? I have offered mercy, and it hath been refused: I have afforded gracious helps and means, and they have been neglected: I have bestowed blessings upon you, and they have not been regarded: I have called unto you, and ye have not harkened: I have waited for your conversion, and ye have not returned: and what is there in all this, that should make you so unwilling to lay down your weapons of rebellion, that ye have taken up against me? Now all these interrogations they savour of nothing but truth and sincerity; for to that end doth he thus speak unto his people, to that end doth he thus deal with them, that they might know he is serious in his thoughts and intentions for their good. 3. From expostulation he falls to lamentation, to see if the voice of tears will prevail, where the sound of words cannot be heard: as here in the text, when he had begun to speak to Jerusalem, Oh if thou hadst known, etc. he is so deeply and affectionately taken, that he could not go on, but is enforced to break off, he cannot speak out, but is even constrained to weep out the rest of the sentence. And can it enter into any man's thoughts, to imagine or conceive, that God is not serious in the offer of grace, when he seeks and sues, even with tears in his eyes, to have it accepted x Ruiz de volun. Dei, disp. 21. s. 1. Affectus tristitiae propriè in Deum cadere non potest, resecata tamen illius imperfectione, debemus in Deo relinquere integra, quaecunque absque imperfectione verificari possunt. propriè igitur Deo convenit displicentia illius mali, propter cujus praesentiam dolere, atque tristari dicitur. Sed non quaelibet displicentia meretur tristitiae nomen, sed illa tantum quae est de amissione alicujus boni, quod amabat Deus et de siderabat: nam amor est causa tristitiae, sicut caeterarum affectionum animae, ut ait Aug. de Civ. Dei, l. 14. c. 7. & 9 & Aquin. 1. 2. q. 36. ar. 3. Cum ergo Deus tristatur & dolet, quod nolunt homines propriae saluti consulere, sed eligunt potius in aeternum perire, ergo quod ex se est, amat & concupiscit, ut iidem ipsi homines, qui de facto pereunt, non pereant in aeternum, sed actualiter velint propriae saluti consulere: nam alioquin Deus procuraret suae tristitiae causam, quod vix potest in hominem sanae mentis cadere, nedum in Deum: deinde, non pretatis, sed crudelitatis officium esset, misetis condolere, occultè tamen procurando, & disponendo, ut illis sit absolutè impossibile, actualiter evadere miseriam: porro cum Christus Dominus loquitur in quantum Deus & homo, certe humanitatis affectus divinis debent aptè correspondere. ? 4. When tears are spent in vain, and foolish men will not be reclaimed, but rather perish in their sins, than make out after God, who is now wearied out with attendance, and even going away from them, how doth it melt his bowels into commiseration, to think of their misery, who might have been so happy in his love, and would not? y Mat. 23.37. O jerusalem, jerusalem, how often would I have gathered thee, & c! The doubling of the word shows how deeply he took it to heart, and was grieved for it. And again, z Hos. 11.8. How shall I give thee up, O Ephraim? how shall I deliver thee, O Israel? how shall I make thee as Adma? how shall I set thee as Zeboim? my heart is turned within me, my repentings are rolled together: I will not execute the fierceness of my wrath, I will not return to destroy Ephraim. He that goes on so unwillingly to punish, that makes so many pauses, that is affected with so much tender pity and compassion, that hath so many relenting motions within him, before he can gain a full consent to give way unto it; it plainly shows how much and how earnestly he desired the contrary, and that he meant sincerely in the offer of it. 4. Lastly, it is clear and apparent that God's meaning is sincere, in the general offer of grace; because it is not a bare & naked offer that is made, but such an offer as is backed and hedged in with a gracious promise of good success, to those that look after it, in the use of those means which are appointed by God for the obtaining of it. a 2 Chro. 15.2. The Lord is with you, while ye are with him: If ye seek him, he will be found of you. In which words, for our present purpose, there be three things observable: 1. That God is ready, and offers himself to do his people good, as appears by those words, the Lord is with you, etc. 2. He lets them know the way and means, wherein and whereby they may find this good that he offereth to do for them, and that is, by seeking unto him. 3. He makes an undoubted promise unto them, and gives them an assured hope, that their seeking shall not want success answerable to their desires, If ye seek him, he will be found of you. And again, Ask and ye shall have, seek and ye shall find, knock and it shall be opened: for whosoever asketh, receiveth; whosoever seeketh, findeth; whosoever knocketh, to him it shall be opened b Mat. 7.7. . Where ye see the promise is full, and speaks home, in as large an extent, as the means is required, and is ratified and confirmed by the experience of all those who have used the same. Our blessed Saviour goeth yet further, and confirms it by an argument drawn from the less to the greater: c Luke 11.13. If ye which are evil can give good gifts unto your children, how much more shall your heavenly Father give the holy Ghost to them that desire him d Calv. come. in loc. Malignos nos reddit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia dum sibi quisque plus satis addictus est, alios praeterit ac negligit: atqui hoc vitium superat paternus amor, ut homines sui obliti, se in filios plusquam liberaliter effundant. Vnde autem id, nisi quia Deus, à quo descendit omnis paternitas, particulam suae bonitatis corum cordibus instillat? quod si tantum ad beneficentiam valent guttulae, quid ab ipso mart inexhausto sperandum est? an restrictus esset Deus, qui hominum corda sic aperit? ? God is more prone and inclinable to do good to mankind, than earthly parents can be to do good to their children: for they have but a drop of goodness in comparison of God, in whom there is a whole ocean of bounty: and beside, that goodness which they have, it is mingled with much evil; whereas God is pure love, without any mixture of the contrary: in him is pure goodness, and nothing else; he is light, and in him there is no darkness: yea further, God stands in nearer relation unto men, than parents to their children: for children indeed, they receive their bodies from their parents in some sort, but more from God than from them; and their souls they receive wholly from God; to say nothing, that Christ hath taken their nature upon him, which much strengthens that near relation that is between God and them; and therefore from all these, the argument strongly concludes; If ye which are evil can give good gifts, much more your heavenly Father, & c? for God never enjoins the means to be used, but with assurance of the end to such as walk answerable to them, and use them aright; because every such precept as requires means to be used, hath a promise annexed unto it: and therefore saith one * W. W. in his Sermon of redemption of time, upon Ephes. 5.16. pag. 32. , Who so ever lives under the preaching of the Gospel, hath this privilege annexed to the outward teaching, that if he will but strive, and pray to God to give him strength to repent, etc. GOD will upon his promise hear his prayer, and assist him. For if God should not mean sincerely in the promise which he makes, he should but delude his people, and dally with them; nay, it makes God a liar, as learned Zanchy observes e Zanch. de nat. Dei l. 5 c. 2. An non hac ratione Deum in animo tuo perstringis mendacii, qui tibi verbo quidem dicat te velle servare, & c? interim tamen licet tu velis in Christum credere, et ita servari ipse tamen nolit? , if he promise that which he hath no mind or meaning to give, which is fare from the nature and goodness of the holy GOD; who as he loves plain and sincere dealing in others, so he will not be a stranger to it himself; for it is contrary to the oath that he hath sworn * Ezek. 33.11. , As I live, saith the Lord, I desire not the death of a sinner, but rather that he should return and live. Now, shall we think that God's intentions are not serious, when himself doth not only avow them to be so, but also ratify and confirm it with a solemn oath? Besides, what can be more contrary to those passionate and pathetical expressions, which God himself useth, when he layeth forth the truth of his desires for the welfare of his people? f Deut. 5.29. O that there were such an heart in this people, to fear me, and to keep all my commandments always, that it might go well with them, and their children for ever! and again g Psal. 81.13. , O that my people would have harkened to me, and that Israel would have walked in my ways! then would I soon have humbled their enemies, and turned mine hand against their adversaries. What can there be else, but mere deceit and dissimulation in these pathetical wishes, when God makes show of such earnest desire that his people were thus and thus, that they might be capable of further happiness, if he had no mind or meaning upon any condition to make them happy? And therefore it follows undeniably from all these grounds, that when God offers life and salvation to all those to whom the Gospel is preached, there is in him a real purpose and intention of giving the same, if they would apply themselves unto him, in a wise and seasonable looking after it. Thus much learned Zanchy h Zaneb. de nat. Dei, l. 5. c. 2. Nun igitur reprobis illudit, quum vocat ad salutem? Minimè; quia vocat cos cum conditione, se velle cos servare, si ipsi velint in Christum credere, et sibi obedire, etc. ita apparet Deum illis non illudere, quia per ipsum non stat, quò minus juxta promissionem conditionalem serventur, sed culpam in ipsis reprobis haerere, quod nolint in Christum credere. lays down in the place quoted before; for when he had propounded the question, whether God do not illude reprobates, in offering salvation to them; his answer is negative; and he gives this reason, Because he offers it upon condition, to wit, if they will believe in Christ, and yield obedience to him; and therefore he doth not delude them, because there is no hindrance on his part; but that according to that conditional promise they might obtain salvation, were not the fault in themselves, that they will not believe in Christ. This also our learned Divines in their Synodical suffrages * Sent. Theol. Mag. Brit. artic. 3, & 4. Thes. 2.3, & 4. 1 Sunt quaedam effecta interna ad conversionem praevia, quae virtute verbi spiritusque in nondum justificatorum cordibus excitantur, etc. 2 Quos Deus mediante verbo, per Spiritum suum hunc in modum asficit, cos ad fidem conversionemque verè et seriò vocat. 3 Quos ita effecit, non deserit, nec desistit in vera ad conversionem via promovere, priusquam ab illis per neglectionem voluntariam, aut hujus gratiae initialis repulsam, deseratur. do plainly discover to be their judgement, when they tell us these three things. 1 That there are some internal effects, praevious, and in order of nature before regeneration and justification, which are wrought in the hearts of men not yet converted, yea, in some that are never converted at all. 2 That those whom God doth thus affect, and work upon, he intends their conversion, and seriously calls them unto it; because if they be not converted by it, they are left without excuse: Now that calling would not leave them without excuse, if God did not seriously intent their conversion in it; for it cannot be imagined that such a calling should leave a man without excuse, which intends nothing else but only to make him inexcusable. 3 That those who are thus called by GOD, they are not left or forsaken of him, till by a voluntary neglect they leave him; nor doth GOD cease to further and promote these beginnings, and to help them forward in the way towards their conversion, till they reject and repel this initial grace thus begun in them: for than he should desert and leave the creature, before the creature did leave and forsake him; whereas God is neither wont, nor willing to withdraw his helping hand, where he hath once put it forth; or to be wanting in that necessary aid and assistance, which might cause his handiwork to prosper, where there is no fault committed, nor just occasion given by the creature: he never takes away the talon that he hath once bestowed, save only from him who, through his own fault, buries it in the earth i Mat. 25.28. : from whence it plainly follows, that God's primary scope, and intention in these previous works of his Spirit, is to help men forward in the way of their conversion, and that he would by degrees promote and further them, and by little and little carry them along in that way, if by their, careless neglect they did not hinder his intentions, and their own good. And lest any one should think that our Divines are singular in that opinion, he may read what one of those outlandish Divines, which were present in that Synod, hath also written to the same purpose k Mat. Martin. Divinarum literarum professor in Schola Bremensi, Comment. in Psal. 2. pag. 266. & sequent. ; where he doth professedly handle the matter, and lays it out in these three particulars, which are requisite and necessary for every one to be resolved in. 1 Whether God doth seriously will his salvation in particular or no. 2 Upon what terms and conditions he purposeth and intendeth to bestow salvation upon him. 3 How, and by what means he may be enabled to perform those conditions. Whereunto his answer is large, and it would be too long to transcribe it, but the whole substance and abridgement of it may be summed up in these three conclusions. 1 That every man in particular aught to be persuaded, that God doth seriously will his salvation, and that no man that ever believed in Christ, had any other ground or foundation for his faith, to stay itself upon. 2 That the terms and conditions upon which God is willing to give him life and salvation, are no other, than those which are expressed and set down in the new Covenant; to wit, faith in Christ, and the necessary and inseparable fruits of it. 3 That the means whereby he may be enabled to perform the Conditions of the Covenant, is to submit himself to the public Ordinances of God, and to use the means appointed by him for that end and purpose; to suffer himself to be wrought upon, and to apply himself to the discipline of the Spirit, in the Ministry of the Word. And the same Author in his judgement at the Synod of Dort l Act. Synod. pag. 133. the art. 2. thes. 1. Est communis quaedam Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quâ dilexit totum genus humanum lapsum, & seriò omnium salutem voluit. , shows, that God bears such a general love towards all mankind, now since the fall, as that he doth seriously will the salvation of all: and he doth else where give three reasons of this his assertion and opinion m Act. Synod. art. 2. thes. 26. pag. 138. 1 Scripturae possint non contorte conciliari. 2 maneat Deo gloria veritatis, misericordiae, & justitiae in mandatis, promissionibus, et comminationibus Evangelicis: ne illis Deus secus aliquid velle vel ag●re judicetur, quam verba sonant. 3 manifestum sit culpam interitus impiorum esse in ipsis; non autem in defectu remedii, per quod servari potuissent. . 1 That the places of Scripture, which at the first view seem contrary and repugnant one to another, might be reconciled without forcing or wresting the words contrary to the scope and intention, and to the mind and true meaning of the holy Ghost. 2 That God may have all the glory of his truth, mercy, and justice, both in his precepts, and prohibitions; especially in the promises and threatenings of the Gospel; Chap. 9 that he might not be thought to will and do otherwise than the words import; wherein he makes an expression, and declaration of the same. 3 That it might be clear and evident, that the cause of every man's destruction is in himself, and his own ill carriage; and that he doth not perish for want of mercy in God, or through the want and defect of that remedy which God hath provided, and whereby he might be saved; but through his own fault. And thus much may suffice for the proof, and clearing of the point, that God doth seriously will the salvation of all those to whom the Gospel is preached; because he offers life and salvation unto them; and he offers nothing but what he means and intends truly and sincerely to give, upon such conditions as the offer and tendry is made unto them. CHAP. 9 That man's ruin and destruction is not to be charged on God. Uses. 1 IF God do seriously will the salvation of all those to whom the Gospel is preached, then may this serve to reprove such as charge God foolishly, like the evil servant in the Gospel, who hide his talon in a Napkin a Mat. 25.24. , and then lays all the blame on God; I knew thou wast a hard Master, who reapest where thou sowedst not, etc. Even as it was with the blind woman in Seneca, when she wanted eyes, she lays all the blame on the darkness of the house, as if that were the cause and reason that she did not see b Sen Epist. 50. Subinde rogat paedagogum ut migret, domum tenebrosam esse ait. : so it fares with many in their spiritual blindness, and other sinful distempers, they are ready to charge all on God, as if there were no cause of their misery; but only because he is unwilling to make them happy: So it was with the Israelites c Ezek. 18.25. , when they dealt unfaithfully with God in his Covenant, they are ready to charge the crookedness of their own doings on God, saying, The ways of the Lord are not equal, etc. in so much that he is put to justify himself, and his dealings with them. And so it is with many, who when they are unwilling to walk in the ways of God, or take those courses that might do them good, then do they charge all upon God, as if he were unwilling to show any mercy unto them: they think it skils not much in the point and matter, of their salvation what they do; for if they be ordained unto eternal life, they shall undoubtedly come unto it; and if Hell and damnation be appointed for them, it is not possible by all their care and diligence to keep it away; it would nothing avail them though they should apply themselves unto God in the use of all good means, and strive with all their might to obtain mercy, because there is an unchangeable decree and sentence passed upon them, which by no means can be altered or revoked: and what is this but to justify themselves, and lay all the blame upon God, as if they were innocent, and he only in fault; whereas it is most certain, that at the last day God will clear the equity of his dealing with men in the Ministry of the Word, and make it appear to all the world, that there was no hindrance in him, or in his Word, why those that did enjoy it, were not brought into a more happy condition by it; but that the fault was wholly in themselves d Admonit. Neostad. c. 3. p. 113. Adversarii fingunt, nos doceiE Deum sine respectu peccati, nudâ et absolutâ sua voluntate & decreto, aliquos ad damnationem ordinasse: nos vero cum Apost. docemus, Deum in damnatione reproborum, velle svam justitiam declarare; non igitur quemquam damnationi addixisse, nisi propter peccatum. Fulgent. l. 1. ad Moni. Deus ad supplicium destinavit, quos à se praescivit voluntatis malae vitio discessuros. Vide Aquin. l. 1 sent. dist. 40. q. 4. art. 2. & 1. 2 q. 112. art. 3. Mat Martin. con. in Ps. 2. pag. 134. Deus neminem statuit damnare, nisi propter peccatum, imprimis propter incredulitatem. : and therefore it cannot be but a safer course to every one, to set the Saddle upon the right horse; that is, to justify God, and lay the blame upon himself, where indeed it lies. It is the part and duty of every good servant now to clear his Lord and Master from all such unbeseeming imputations, as are cast upon him by the enemies of his truth. God indeed can clear himself, and will do it another day, but with little thanks to those, who now father upon him such antecedent purposes, such absolute and irrespective decrees, touching the ruin and destruction of his creature, as cannot well stand with the greatness of that love that he professeth in the Gospel; with the nature of that Covenant that he hath made with man; or with the truth and sincerity of those passionate wishes, Pathetical exclamations, mournful expostulations, and compassionate lamentations which are so frequent in holy Scripture. Wherefore it is my counsel and advice to every one that loves his own salvation, If he cannot comprehend and fathom the unsearchable depths of Gods secret counsel, and eternal decrees, to let them alone, or at least so to conceive of them, as that they may be reconciled with the declaration of that will of God, which is generally propounded in the Gospel: for it is most certain, that there is no particular decree of God, that is repugnant or contrary to his revealed will, but subordinate unto it. It is true indeed, that the revealed will of God, it is not his whole will, but only a part of it; there is another part kept secret, but it is never contrary to this. As for example, the time when the day of Judgement shall be, it is kept secret d Mark. 12.22. : but it may be to day, or to morrow, this year, or the next, for any thing that is revealed in the Scripture to the contrary: and the like is to be conceived, touching other passages of Gods secret will and purpose in the matter of salvation. It is most certain, that the decree * Aug. vel Prosp. ad art. falso imposit. ad 7. Dei voluntas est, ut in bona voluntate maneatur, qui et priusquam deseratur, neminem deserit, et multos saepe desertores convertit. Sent. Theol. mag. Brit. de Reprob. thes. 5. Deus neminem damnat aut damnationi destinat, nisi ex considerationem peccati, quia mala poenae non decernit, nisi pro hominum praevio merito: damnatio enim est actus justitiae punitivae, culpam igitur praecedentem supponit. Aug. ep 106. ad Paulin. Si quenquam immeritum, et nulli obnoxium peccato, Deus damnare creditur, alienus ab iniquitate non creditur. of election and reprobation, divides the whole race and body of mankind: not Adam himself, nor any that ever came out of his loins, but doth necessarily fall under one of these two: this is a truth which none questions, all agree in the thing that it is so, though they differ in the manner, how man is considered and looked upon, when God passeth this decree upon him. And indeed, the curiosity of man hath presumed fare, and waded deep into this high and profound mystery, which made the great Apostle of the Gentiles to stand and wonder, e Rom. 11.33. O the deepness of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! and therefore it shall be every man's wisdom in these high matters, and incomprehensible depths, to keep himself within due compass and moderation, not to presume above that which is written, but so to frame his thoughts and notions, and to regulate his judgement, that it may be clearly consonant, and no ways contrary to that which is revealed, and then I am sure whatsoever he holds, there will be the less danger in it. The Gospel reveals and testifies, that there is in God such a general love towards the sons of men, that he is willing to give them life and salvation, upon such terms and conditions as are expressed in the new Covenant; and therefore it is a safe way so to conceive of the decree of reprobation, as that it may not go cross and contrary thereunto; that is, that it leaves a man under such a general providence, wherein he is capable of salvation, upon such conditions as the Gospel tenders it unto him, though it be most certain, in regard of the infallible pre-science and foreknowledge of God, that in the event he will never attain unto that which the Covenant of grace makes him capable of, no more than Adam attained to that happiness which the covenant of works made him capable of. And let not any than say, that God made the way to life impassable for him, and that he is absolutely purposed to deny that grace unto him, without which he cannot repent and forsake his sins f Aug. ad ar. thes. falso imposi. ar. 3. Omnium quidem hominum Deus Creator est, sed nemo ab eo ideo creatus est ut pereat, quia alia est causa nascendi, alia percundi: ut enim nascantur homines, Creatoris est beneficium; ut autem pereant, praevaricatoris est vitium. Idem l. 3. con. jul. c. 28. Potest aliquos sine bonis meritis liberare, quia bonus est; non potest quenquam sine malis meritis damnare, quia justus est. . For whosoever thou art that thus speakest against God and thine own soul, let me but ask thee this question: How canst thou tell that God will not hear, nor have mercy upon thee, before thou hast made trial, and used all fitting means for the obtaining of his favour? and who is there that ever did seek unto God in this manner, that ever found him unwilling to help him, or have mercy upon him? and if there can be no example found in all the Book of God, of any one who did apply himself to God in the use of the means, and set himself seriously and in good earnest to seek unto God, so as he ought, and might have done, that did not speed in his errand, and find God willing to meet him, and inclinable to hear his prayers, and grant his requests; why should any entertain such a groundless suspicion of God, as that there is no mercy to be had and obtained at his hands, though it be sought for? It is fit indeed, that God should reserve a liberty to himself, in the dispensation of his gracious favours, because he is indebted to none, he owes nothing to any; and therefore if he should with hold from his creature that help and assistance which is sought for, there is no place for dust and ashes to complain against him, because he doth him no wrong; but yet God doth not so deal with men under the Gospel of grace; he is beforehand with them, in working upon them by his preventing grace, before they seek unto him; and when he hath done so, he lets them know that it shall not be in vain for them to seek unto him; for he lays this tie and obligation upon every one that comes unto him, in the use of the means, g Heb. 11.6. to believe that he is a rewarder of those that seek him. So that if any ill betid him, he may thank himself and his own ill carriage for it h Fulgent. li. 1. ad Monimum, c. 22 Nec justitia iusta dicetur, si puniendum reum non invenit, sed fecisse dicatur. Major vero erit injustitia, si lapso Deus retribuit poenam, quem stantem praedestinasse dicitur ad ruinam. Chrysost. to. 2 in N. T. in joa. hom. 67. pa 438. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , according to that of the Prophet, i Hos. 13.9. Thy destruction is of thyself, O Israel, only in me is thy help. And indeed, he that observes God's dealing in particular with this people of the Jews, who notwithstanding were afterwards miserably destroyed for their great ingratitude and contempt of his favours, he shall find so many prints and footsteps of love and kindness towards them, as do abundantly testify how willing and desirous he was to do them good; and that the fault was wholly in themselves, that it was so ill with them; for he chose them out of all other Nations to be a peculiar people unto himself k Deut. 7.6. : He entrusted them with the oracles of heaven l Rom. 3.2. : He shown his statutes to jacob, and his judgements to Israel, dealing better with them than with any other Nation m Psa. 147.19. . His ways were so full of equity in this kind, that he refers himself to the judgement of any, that had but the light of common reason left in him; If he had failed or been wanting in any thing that was requisite and fitting for him to do. n Esay 5.4. O ye Inhabitants of jerusalem, judge I pray you between me and my Vineyard: what could I have done more that I have not done unto it? Implying, that if they would look upon his carriage towards them, and his dealing with them, with an impartial and indifferent eye, they might clearly see that they had none to complain of but only themselves, Chap. 10. and their own ill carriage, if any good thing were wanting to them, as the Prophet tells them plainly elsewhere, o Jer. 5.25. Your iniquities have turned away these things, and your sins have kept away good things from you. CHAP. 10. The folly of those who are unwilling to embrace life and salvation when it is offered unto them. 2 IF God do seriously will the salvation of all those to whom the Gospel is sent; oh how heavy will this fall upon many in the world, who are so regardless of their own welfare, that they wait upon lying vanities, and refuse their own mercy, when it is freely offered unto them? When God is willing to give them life, they are unwilling to have it, unless they may have it upon their own terms and conditions; and yet if ye look abroad into the world, and take a view of the lives and conditions of most men, ye shall find that in all ages of the world, some such, yea and many such there have been, and still are: So it was in David's time, a Psal. 81.11. My people would not hear, Israel would none of me b Moler. come. in loc. Significat eos non ignorantia aliqua, aut communi hominum imbecillitate, cò prolaps●s esse, ut à cultu divino discederent, sed ex professo & deliberato contemptu, se sperni ac rej●ci. . So it was in Solomon's time, Wisdom called on the sons of men, and cried after them, and they would not listen or incline their ears unto her: c Prov. 1.24. I have called, and ye have refused. So it was in Isaiahs' time, d Esay 65.2. I have stretched out my hands all the day long, to a rebellious and gainsaying people e Musc come. in loc. Quotidie ad populum meum clamito, et ad me revoco, quo servari possit: verum ille sic à me pertinaciter declinat, ut ne audire quidem sustineat, adeoque frustra manus expandam, quibus cum recipere vellem, si reverteretur. . So it was in jeremiahs' time, f Jer. 7.25. I have sent unto you all my servants the Prophets, rising up early, and sending them, yet they will not fear me, but hardened their hearts, and did worse than their fathers. So it was in Christ's time, g Mat. 23.37. O jerusalem, how often would I have gathered thee, etc. and ye would not h Aret. come. in lo. In Deo nulla fuit major cura, quam ut servaremini, in vobis autem nulla minor. Simpliciter Noluistis magna est ingratitudo, oblata beneficia sine ratione, sine causa negare. Bullin. come. in lo. Noluit impiiss: populus colligi & servari, in amicitia et faedere Dei, dispergi & perdi maluit, unde propria culpa, nulla Dei motositate periit: nam Deus servare voluit, imo omnem movit lapidê ut servaret, at isti servari noluerun●. ! So it was in the Apostles time, i Acts 13.46. It was necessary that the Word of God should first of all be preached unto you; but seeing ye put it away from you, and judge yourselves unworthy of eternal life, lo, we turn unto the Gentiles. And can we imagine that it should be better with us now in these last and worst times? nay verily this honey comb is every where despised: Christ finds but cold and poor entertainment with many, though he bring life and salvation unto them; it is with most men now adays, as it was with those guests that were invited to the great supper in the Gospel, k Luke 14.18. they all began with one consent to make excuse; or as it was with those that were called to the marriage feast, l Mat. 22.5. they made light of it, and would not come, but went their way, one about his farm, and another about his merchandise. This is that which makes God so much to complain of his people, m Hos. 8.12. I have written unto them the great things of my Law, and these were accounted a strange thing: strange to their judgements: they did not prize or esteem them, but even pass them by, as if they were not worth the taking up, or looking after: strange to their thoughts, they did not mind them, nor meditate upon them: they laid them aside as things impertinent, they had no familiarity or acquaintance with them: strange to their affections, they did not love them, nor delight in them, they could not relish any sweetness in them: strange to their practice, they did not apply themselves to the doing of them: and what greater undervaluing of such high favours and transcendent mercies can be imagined, than for men to make so strange of them, as if there were a question to be made, whether they were worthy of the acceptance or no: what greater unthankfulness can be supposed, than for men to look so strange upon those great things, which God reckoneth amongst the choicest and chiefest of all his blessings, as if they were worth little or nothing at all? what greater neglect of a man's own good, than to make himself a stranger to those ways, which lead unto the greatest happiness, that the reasonable creature is capapable of? and by this it may appear how highly displeasing it is unto God, seeing it includes in it, such a manifest contempt of those great mercies, than which heaven itself affords no greater to the sons of men? and therefore it is, that he threatens to show so great severity against those that are guilty of it, n Ezek. 24.13. Because I would have purged thee, and thou wast not purged, thou shalt never be purged any more, till I have caused my wrath to light upon thee o Lavat. come. in loc. Servi mei Prophetae frustra labores insumpserunt, in te purgando, poenas quoque leviores frustra adhibui, ut te purgarem, tam pertinaciter adhaerent tibi sordes peccatorum, ut defricari nullo modo possint. Nulla spes emendationis tuae, donec Dei itan gravissiman experiaris: medicus in desperatis morbis, etiam ad extrema remedia confugit. . And how miserable the estate and condition of such a person is, needs no other proof or demonstration than this, that it makes the very mercy of God to rise up in judgement against him, and if mercy condemn him, what is it that can help him? what is it that can save him? to sin against the mercy of God, it is a sin against which there is no remedy. If he sinne against the law and justice of God, there is yet a remedy, because he may appeal from the seat of justice to the throne of grace: but if mercy afford him no help, than there is no remedy. The Jews sinned grievously against the law of God, yet for all this God did not cast them off from being his people; but when once they came to sin against his mercy, when salvation was sent unto them, and would not be accepted, this makes him utterly to reject them from being a people; and though they have lain more than sixteen hundred years under that curse, yet would God never be reconciled again unto them, until this day; yea this is that which makes God, contrary to the goodness, and inclination of his own nature, to express a kind of pleasure and delight, in the ruin and destruction of his creature: p Prov. 1.25. Because I have called and ye have refused, etc. therefore will I laugh at your destruction, and mock when your fear cometh. Oh who will pity and bewail your condition, when heaven itself laughs at your misery? or who shall comfort you, when the God of heaven mocks at your fear? who will pity a malefactor that dies for his offence, if a pardon were sent unto him, and he would not accept of it? and so it is with every one that lives under the means, and dies in his sins, he hath a pardon offered unto him, and will not take it; he is more unwilling to have his sins pardoned in God's way, and according to that course of Providence that is taken for his good, than God is to forgive him, and to have mercy upon him. Oh then think with thyself, whosoever thou art, that now forsakest thine own mercy; think I say, how heavy it will lie upon thee, and come against thee another day, when the approaches of mercy, when the Proclamations of pardon, when the offers and tendries of salvation, when the promise of help and assistance, when the entreaties of the Spirit shall rise up against thee, o who shall plead for thee, when all these plead against thee? and if thou desirest to escape all these things, which will most certainly fall upon the world of the ungodly, o then be willing to apply thyself unto God, and the discipline of his Spirit, while he doth so seriously will and desire thy good q Moller. in Psa. 81. v. 14. O si, etc. quasi diceret Deus, quantum in me est cuperem illis optimè esse, sumque animo ad benefaciendum promptissimo, sed illorum scelera, et impietas, impediunt quò minus benefacere illis possim. Quod autem Deus ping●tur, quasi cum gemitu, ac susperio hoc votum proffer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur, volens ardentem ipsius erga nos amorem aliquo modo exprimere, et commendare; homines enim cum benefacere alicui cupiunt, et impediuntur, cum re non possunt, voto saltem suum erga ipsum amorem, et desiderium declarant. . Oh think with thyself how often God hath called thee, how long he hath waited to have mercy upon thee, and always hitherto hath found thee unwilling to return unto him; o how doth it make him to complain of Jerusalem, not without wonder and admiration, that she should be so regardless and neglective of her own good: r jer. 13.27. O jerusalem, wilt thou not be made clean? O when will it once be? For Jerusalem to fall into sin, it is no wonder, for he knoweth that the imaginations of a corrupt heart, they are only evil continually s Gen. 6.5. : but that he should provide means, and take a course to have her purged and purified from her filthiness, and that she should be unwilling to be washed from her pollution, when God is willing to make her clean; this it is the wonder and admiration of Heaven and Earth: for if a man fall, will he not rise again? If he wander out of his way, will he not return again into it? Wherefore then is jerusalem turned back with a perpetual rebellion? She hath given herself to deceit, and would not return t Jer. 8.5. . If a special friend should come and knock at thy door, and that upon a business and errand that did nearly concern thee, and make much for thine own advantage, thou wouldst think it an unmannerly part, to make him stay and wait two or three hours before thou didst open thy door, unto him: O then, when GOD cometh unto thee with a special purpose and intention to do thee good, and to have mercy upon thee; think with thyself what it is to make him stay and wait, so many hours, so many days, so many months, so many years, before he can find thee willing to lend an ear unto him, for thine own good? Oh consider and ponder it in thine heart, that God files up every blessing that he bestows upon thee, he keeps a Talley of every mercy that is offered to thee; he sets down every time that he comes unto thee, he takes special notice how long he waiteth, how often he calleth, how often thou refusest; & why then dost thou not reason thus with thyself? Hath God waited so long for my conversion, and shall I yet put him off unto another day? Hath he put up so many wrongs and injuries at my hands, and shall I still provoke him? Hath he called so often upon me, and shall I yet turn the deaf ear unto him? Oh think with thyself; if GOD should pay thee home in thine own coin, and make thee wait for mercy as long as thou hast made him wait for thy repentance; how irksome and tedious would it be unto thee? how many tears would it make thee shed before thou couldst find mercy? How many requests and petitions mightest thou prefer and put up at the Throne of Grace, before thou shouldest receive any gracious answer? how many sad days, and weary nights mightest thou see before the face of heaven shined upon thee? and yet what more just and equal than for God so to deal with thee? And therefore if thou wouldst have him to answer thee when thou callest upon him, and find him willing to help thee when thou art at a dead lift, be not unwilling to apply thyself unto him, and to serve his Providence in that way that he hath taken for thy good, now, while he waiteth to have mercy upon thee. CHAP. 11. God's willingness to give life and salvation should be an encouragement to every one to seek for it. Chap. 11 3 IF God do seriously will the salvation of all those to whom the Gospel is preached, then may this serve as an encouragement to every one to seek for it. It is a rule observed amongst Politicians, to put themselves forward upon the least hope and possibility of preferment, because they reason and collect thus with themselves, if the worst fall out, they can but miss of what they desire to compass; whereas if they sit still and do nothing, they are sure to miss of it; but if they use the means, who knows any thing to the contrary but that they may speed. And it were well if men could be as wise for themselves, and their own advantage in spiritual matters, and those things that concern the good of their souls a Bullinger. come. in Mat. ca 32. v. 37. Non denegasset Hierosolomitaniss, suam gratiam dominus: si voluissent, si non sprevissent ea media, per quae pervenitur ad salutem. . Salvation is a good of infinite worth, beyond all price that can be set upon it; and if it were no more but only a possibility of compassing such a good, it were enough to put heart and spirit into every one to use his best, and most effectual endeavours for the compassing of it, and the Scripture is not wanting, either in precepts, or examples in this kind. Solomon gives a precept for it b Eccles. 11.6. , Sow thy seed in the morning, and in the evening let not thine hand rest, for thou knowest not which may prosper, this or that, or whether they may be both alike: that is, because there is a possibility that both may prosper, and succeed well, therefore neglect no season or opportunity of sowing thy seed, and doing that which God requires; and if one time succeed not according to thy mind, be not discouraged, still apply thyself to God in the use of the means; that which one day yields not, another day may bring forth. The people of Nineveh went upon no other ground but this, when they humbled themselves in fasting and prayer, they knew not whether God would be entreated to spare them or no; but they knew nothing to the contrary, but that their humiliation might prevail with God; and therefore they resolve to make trial: c jona. 3.9. Who can tell if God will repent, and turn from his fierce wrath, that we perish not? And it was not in vain for them so to do, for God saw their works, that they turned from their evil ways, and he repent him of the evil that he said he would do unto them, and he did it not. But here is more encouragement to seek for those things which are simply and absolutely necessary to salvation, because there is not only a possibility of obtaining them, but also a real purpose and intention in God, as hath been showed, to give and bestow them, if they be sought for; and he that would make his advantage out of this truth, he must do these two things d Cajetan come. in loc. Haec duo oportet credi, non à quolibet Deo grato, sed à quolibet accedente ad Deum, non e● conjuncto. Calvin. come. in loc. Haec est ratio cur citra fidem, nullus Deo placeat, quia nullus ad Deum unquam accedet, nisi qui credit Deum esse, et statuit remuneratorem esse, omnibus qui cum quaerunt. Hinc ostendit Apostolus, quomodo gratiam nobis conciliat fides, nempe quia ad colendum verum Deum nobis Magistra est; deinde quia nos de ejus voluntate certiores reddit, ne frustra nobis videamur eum quaerere: haec duo membra non leviter praetereunda sunt; nempe ut ipsum esse Deum credamus; deinde ut persuasi fimus, non frustra ipsum à nobis quaeri. . 1 He must lay a good foundation, by settling this persuasion in himself, that God is both able and willing to give him life and salvation. 2 He must address himself unto God in the use of those means, that he hath appointed for the obtaining of it. First, this foundation must be laid, that God is both able and willing to give him life and salvation, and it is no other foundation, than that which the Scripture hath laid already e Heb. 11.6. , He that comes unto God must believe, that he is, and that he is a rewarder of those that come unto him. In which precept there are two things considerable. 1 The person to whom it is given, and that is, he that cometh unto God; that is, as I conceive, not a person actually believing in Christ, for then there would be a tautology in the Precept, and the sense would run thus; He that believeth in God, must believe that he is, etc. which were a needless injunction, requiring nothing but what was done already: but by him that cometh unto God, I understand such a person as first gins to entertain some thoughts of leaving his sin, and turning unto God; such a one it is to whom the precept is given. 2 What it is that is required of him; and that is, to believe and persuade himself of these two things touching God. 1 That he is: that is, that he is God, infinite in wisdom, and power, and therefore able to supply all his wants, to subdue all his corruptions, and to make good whatsoever he promiseth unto him; for infinite Wisdom can never be at a loss to find out ways and means to do him good; and infinite Power can never fail to put those means in execution. 2 That he is a rewarder of those that seek him; that is, that he is willing to do them good, willing to enter into a covenant with them; and therefore it shall not be in vain for them to seek unto him; they shall not lose their labour, but they shall be sure to speed in their errand: for God hath signified his willingness and consent already in the Gospel, there needs no more but their consent to make an actual agreement, and to strike up a covenant between them. 2 When this foundation is well and sound laid, the next care must be wisely to build upon it, by applying himself unto God in the use of those means f Mat. Martin. come. in Psal. 2. pag. 298. Quò consequaris, ut conditionem impl●re queas, non opus est curiosa disputatione, sed simplici obsequ●o, in usu mediorun, quae Deus ad fidem creandam constituit, etc. omnibus nobis ad fidem & salutem praeparandis ac du●endis vi● ista est, ut informari nos sustineamus, etc. & in divini spiritus disciplinam nos tradamus, ut sincere stud●●mus sequi Dominum nostrum, et longe fave●tiorem in nos experiemur, quam ment percipere possunius. , which he hath ordained for the obtaining of life; for though a man cannot plant in himself any principles of life, either in whole or in part; yet he may use the means, wherein, and whereby God is pleased to do it. Like as it was with Naaman the Assyrian, though he could not cure his Leprosy either in whole, or in part, yet he could wash himself in jordan, according to the Prophet's direction g 2 King. 5. ; & if he had not done so, for any thing we know, he had never been healed: so it is with men that are endued with an inferior and more common work of the Spirit; although this do not work a perfect cure upon them, and restore health into their souls, yet it doth enable them to use the means, whereby they are fitted and prepared to receive those essential ingredients and principles of grace, by which a perfect cure is made: and in the use of the means there is a double care to be had. The first is, to pitch upon the right means. The second is, so to use them, as that they may prove effectual, for the obtaining of those blessings which God hath promised to such as use them aright. First there must be a care to pitch upon the right means: The outward means is, the hearing of the Word; h Jsa. 55.3. Hear, and your soul shall live. The inward means, which are especially to be used, are meditation and prayer: Meditation, whereby he steeps his thoughts in the consideration of those arguments and reasons, those objects and Motives, which the Scripture propounds unto him, to draw his heart and affections nearer unto God; i 2 Tim. 2.7. Consider what I say, etc. Prayer, whereby he makes his approaches to the Throne of Grace, and becomes an earnest and humble suitor unto God, that he would be pleased to corroborate, and strengthen his purposes and desires, and to establish him with the spirit of grace and power, that he may be able wisely to manage those blessed opportunities that are put into his hand, for his own everlasting good, and to follow that counsel, and direction which is given unto him from the mouth of God in the Ministry of the Word: k Jam. 1.5. If any one lack wisdom, let him ask it of God. The reason of all this, is, because God will not work but by his own means l Stel. come. in Luc. 16.29. Quando mortuus est Christus multa corpora Sanctorum surrexerunt, etc. sed nunquid propter hoc emendati sunt judaei? imo pejores effecti sunt: qui adeo induratus est, ut Scripturae non credet, nec mortuis resurgentibus credet. : his blessing must not be expected in any other, than his own way: few or none but would have the blessings that God hath promised, and God is as willing that they should have them; only here is the difference, God is willing they should have them in that way that he hath appointed them to be sought, and they would have them in their own way, and not in God's way; and therefore they miss of them, because they will not apply themselves to God to seek for them in his way. Naaman would be cured of his leprosy, and God is willing to do that cure upon him; only here is the difference, Naaman would have it in his way, he thinks the Prophet must come forth, and lay his hand upon the sore, and call upon the name of his God, and so heal him, that was his way; and therefore when the Prophet doth not pitch upon this way, he is ready to fling out from him, and look no more after him; but God would have it another way; he must wash himself in Jordan seven times, and so be cured. Now because this did not suit well with Naamans' conceit m Hugo Card. come. in loc. Multis vilescit medicina facilis: & ideo saepe medici, quod non valet obolum, faciunt emi decem solidis, et morbum qui facilè et, citò curari posset, faciunt durare diu, et cum multis expensis curari. Sanct come. in loc. Non unius Naaman hoc est vitium, sed omnium ferme, etc. qui sive spirituali, sive corporali morbo laborent, praescribunt medico, quem tenere debeat curationis modum, nec patienter ferunt, si aliter ac ipsi cupiunt, medicinam adhibeat. Et nonnunquam magno suo malo, illorum mulliori voluntat● obsequuntur medici, qui cum à severiori medicina abstinent, alii corpus, alii animani languentis perdunt, quae servassent omnino, si arti suae, potius quam ignavorum & mollium voluntati paruissent. , he is ready here to fling away again, saying, n 2 Kings 5.11. Are not Abana and Pharpar rivers of Damascus better than all the waters of Israel? may I not wash myself in them, and be cleansed? And had not his servants been wiser than their master, and counselled him better, he had miss of that blessing, because he would not apply himself to seek it in God's way: and so it is in spiritual things; many miss of the blessings that God is willing to bestow upon them, because they are unwilling to seek for them, in, and according to his way. 2 When the right means is once pitched upon, the next care must be so to use them, as that they may be available for the attaining of that end, whereunto they serve: o 1 Cor. 9.24. So run that ye may obtain: If any one strive for a mastery, he is not crowned, except he strive as he ought to do p 2 Tim. 2.5. . And he that would thus strive, and thus run in this spiritual race, he must be careful to observe these fix rules: 1 He must see that he use the means, as means; that is, with subordination unto GOD, upon whose blessing the virtue and efficacy of all means doth depend. When means are lifted up above their own place, it is Gods usual manner to dash them in pieces, as he did the q Acts 27.22. Ship wherein St. Paul sailed: to let men know, that it is not in him that runneth, nor in him that willeth, but all in God that showeth mercy. And it is one of Satan's great policies to take men off from the present helps and means that they do enjoy, by setting up idolatrous fancies and conceits in their minds of other means, as if they lived under such a ministry, and had such teaching, & such means, oh what excellent ones they would be! whereas indeed, he that hath the Word of God truly preached, though but by weaker means, and profits nothing by it, it is to be feared, if he had the best means under heaven, he would not be much better for it. Dives was sick of this disease, r Luke 16 31. Oh if one might be sent to his brethren from the dead, what miracles and wonders would he not work among them? but ye know what answer he had, They have Moses and the Prophets, let them hear them; Implying, that if Moses and the Prophets, that is, the common and ordinary means which they had, could not prevail with them, neither would other means do it, if they could be had s Pet. Mart. come. in 2 Reg. 5.12. Facile hinc animad vertere licet quanta sit humani ingenii perversitas, quae dona Dei maliz assequi viis ac rationibus, duris et difficilibus excogitatis à se, quam facilib: et meliorib: à Deò sibi descriptis. . If a key of Iron will not open the lock, it is very likely a key of gold would do no more, because the virtue and efficacy of it, is not from the matter, but from the form of it: so the virtue and efficacy of God's ordinances, is not from the messenger that brings them, but from God that sends them, and his blessing upon them. 2. He must use them diligently: it is the diligent hand that maketh rich, both in spiritual and temporal things t Prov. 10.4. : and diligence includes two things, to wit, the frequency of the act, and the intention of the soul in the doing of it. 1. The frequency of the act is signified by those several expressions of ask, seeking, knocking, &c u Mat. 7.7. . When the man of God bade the King of Israel smite on the ground, he smote thrice, and then ceased x 2 King. 13.18. : but the man of God was angry, saying, thou shouldest have smitten five or six times: so shouldest thou have smitten Aram, till thou hadst consumed it y Pet. Mar. come. in lo. Rex eo quod primo impigrè imperata facit, dein, vix dum ter pulsata terra destitit, ingenitam nobis socordiam representat, qua fit ut in omnibus, etc. initio industrii simus, et spem virtutis prope incredibilis praebeamus deinde remisso study, negligentes, et interdum degeneres evadamus. . So many, they hear, read, meditate, pray, and use other means to overcome their corruptions, and prevail not, because they do it seldom, and they give over too soon when they apply themselves unto it. 2. The fervour and intention of the soul in the doing of it, is signified by that phrase and expression which the holy Ghost useth, when he enjoins every one z Luke 13.24. to strive to enter in at the straight gate. Now when a man strives with another, he puts forth all his strength, and useth all his might against him; so he that with diligence applies himself to seek grace and mercy, he doth not go about it with cold, careless, and remiss endeavours; but he seeketh for it, as men seek for silver a Muse come. in Joan. c. 5. ver. 4. Quod donum sanitatis ei obtingebat, qui primus post aquae motum descendisset, documento nobis esse debet, coelestia dona illis demum competere, qui avide illa, et quanta poterunt celeritate amplectuntur, potiora scilicet quam quae haesitantibus, tardantibus, ac pigris exhibeantur. , and as they search for gold. This is that which the Wiseman requires, b Eccles. 9.10. Whatsoever thine hand findeth to do, do it with all thy might. And again, c Prov. 4.7. Get wisdom, and with all thy getting, get understanding. Yea he that was wiser than Solomon, calls for it, d john 6.27. Labour not for the meat that perisheth, but for the meat that endureth unto everlasting life. Implying, that the care and endeavour that should be taken for these earthly things, it is not worthy to be styled by the name of labour, in comparison of that diligence that should be used for the getting of spiritual blessings. But when men are as busy as bees in seeking for earthly things, and as lazy as drones in using the means of grace and salvation; when their prayers, which should be fervent and frequent for the obtaining of spiritual blessings, are faint and few, no marvel though they miss of them. 3. He must use them entirely, and that is, when all means are used without neglect of any. God hath appointed sundry helps and means for the obtaining of grace and salvation, as hearing, reading, meditation, prayer, good conference, good company, etc. all must be used in their due place and order, because none of them are appointed in vain: Like as it is in matters of bodily health, God hath appointed sundry means for the preserving of it, as food, physic, sleep, recreations, exercise, etc. and all must be used: he that neglects any one of them, in his due place and order, will find a decay of his health: so God hath appointed sundry means for the preserving of spiritual health, some private, some public, and all must be used e Guliel. Parisi. de legib. c. 1. p. 19 Ex unaquaque enim regul● praeceptum oritur tanquam ex sua causa. Cassion. li. 4. inst. 41. Obedi●ntia nihil discernit, nihil dijudicat, ex his quae ei praecepta sunt, non discutit Dei mandata, sed fucit. . The Husbandman he ploughs, and sows, and harrows, and weeds his field, and useth all other convenient means of necessary culture, because he knows that if any be neglected, he shall find it in the harvest: even so it is in the spiritual husbandry of the soul, there be sundry means appointed by God, and all must be used in their due place. But when men will pick, and choose, use what means they like, and neglect the rest, no marvel though they do not prevail with GOD. 4. He must use them seasonably, as shall be more fully showed hereafter: that is, not to foreslow the time, but seek early unto God: f Prov. 8.17. they which seek me early shall find me: but then especially must he bestir himself, when God stirs up good motions and desires in his soul; then is the principal season to apply himself unto God, and strike in with him. When David asked counsel of God, whether he should go up against the Philistines, he received this answer, g 2 Sam. 5.24. When thou hearest the noise of one going in the top of the mulberry trees, then remove, for than shall the Lord go out before thee to smite the Philistines h Pet. Mar. come. in loc. Non mirum est si David vincat, cum sequatur ductum Dei. . So should every one observe, when God casteth into his mind sweet thoughts and motions of leaving his sin, and turning unto God; when he heareth a voice within him, saying unto him, Come with me from Lebanon, my Spouse, etc. Come away from thy sinful pleasures and delights, and then step in, and apply himself unto God, when God himself makes such way for it. There are certain acceptable times, when God makes kindly impressions upon the hearts of men, and if they would then make out for help and assistance, they should find him pliable to them, and ready to meet them with more abundant expressions of his love, than they could expect from him. Like as it was at the pool of Bethesda, i John 5 4. there were certain times when the Angel came down and troubled the waters, and whosoever did then step in, was healed of whatsoever disease he had k Mal. come. in lo. Ex co quod unus tantum, et is qui primus in aquam descendit sanatus fuit, docere voluit Deus, etiam in percipiendis divinis donis, quae gratis nobis et sine merito ullo nostro dentur, multum nostram valere diligentiam, divina enim gratia gratis datur, sed non nisi vo lentib: non nisi quaerentib: non nisi conantib: diligentiss: quisque hoc beneficium praecipiebat. . So there are certain times when God moves and stirs the waters; that is, the heart and affections, and if men would observe the times and seasons when God works thus kindly upon them, and apply themselves to work with him, they should find him easy to be entreated, and ready to help them; but the case of Saul is the case of all reprobates, whereof he was a type, l 1 Sam. 13.13. they miss of that acceptable time wherein mercy and salvation might have been had, if it had been sought for. 5. He must use them sincerely, that is, out of conscience of his duty, and in obedience to the commandment of God; as Peter said to Christ, m Luke 5.5. We have laboured all night, and have caught nothing; yet at thy word will I let down the net: the labour and diligence that is spent in vain, out of other respects and considerations; yet when it is undertaken sincerely, out of a consideration of a man's duty, and a respect to the commandment of God that doth require it; it proves successful, and draws a blessing after it, as the learned observe n Aret. in loc. Discamus hinc quaesit causa fa●licis successus, et benedictionis Domini, nimirum si in illius jussun laxemus retia nostra. . And therefore he that would find a blessing in the use of the means, must use them sincerely, and for a right end; not for by-respects, but that he may thereby be fitted and furnished with ability to serve God according to his will; this is that which the Prophet enjoins, o Esay 2.3. Come, let us go up to the house of the Lord, and he will teach us his ways, and we will walk in his paths. When a man comes to the public ordinances, merely out of a desire to be taught the will of God, and with a purpose and intention to walk according to that which shall be taught unto him, this seldom or never misseth of a blessing; this is that which the Apostle calls for, p 1 Pet. 2.2. desire the sincere milk of the Word, that ye may grow thereby. When the Word is desired for a right end, it is not desired in vain; but when men are moved and set a-work in the use of the ordinances with sinister ends and respects; no marvel if they prove fruitless and ineffectual unto them; this is that which Saint james tells them, * jam. 4 3. Ye ask and receive not, because ye ask amiss, that ye might spend them upon your lusts. Christ himself blames some of his followers for this, that they were drawn with earthly motives and carnal respects, * john 6.26. Ye seek me, not because of the miracles that ye saw, but because ye did eat of the loaves, and were satisfied. 6 He must use them constantly, not limiting or confining God to any certain time, but waiting patiently upon him, till he be pleased in his own time to show mercy unto him; and indeed he may well be content to wait God's leisure, and think himself abundantly happy that he hath a Bill of his hand, though he take his own time for the payment of it. This is that which Solomon enjoins q Eccles 11.6. , Sow thy seed in the morning, and in the evening let not thine hand rest * joan Ferus come. in loc. Solemus plerunq, ab incepto opere cessare, si vel semel infaeliciter cesserit. Hoc igitur praevenire vult. q.d. ut maxim matutinus labour, interiisse tibi videatur, noli tamen ob id cessare, forsitan enim aliquid vespere proventurum est, forsan utrumque tempore suo, credentis enim est summa diligentia exequi opus à Domino sibi commissum, sive aliquid proveniat, sive non. Ideo enim Deus interdum labores piorum frustratur, ut eos probet an caepta diligentia in vocatione perseverare velint. : that is, apply thyself unto God early and late, not by fits and starts, but constantly, and at all seasons. God doth sometimes delay the blessing promised, when it is sought for, not out of a purpose to deny it, nor because he would be rid of his Clients, but because he would exercise their patience, and stir them up with more earnestness of spirit to seek for it; and therefore the Apostle tells those to whom he writes r Heb. 10 36. , Ye have need of patience, that after ye have done the will of God ye might receive the promise: That is, because God doth not give the blessing promised presently, as soon as it is sought for; therefore he that would obtain it, he must wait patiently upon God, as David did s Psal. 40.1. , I waited patiently for the Lord, and he inclined to hear my cry. The woman of Canaan did not presently speed in her suit and request that she made to Christ t Mat. 15.22. ; yet for all that she would not be so taken off, but she still follows and pursues her first motion; and though Christ put her off a long while, yet he granted her request at last. To this end doth Christ propound the Parable of the unjust Judge u Luke 18.1. , to show how much importunity prevails with God; for if the importunate woman prevailed so fare, and gained so much upon the unjust Judge, that it did even constrain him to do her justice, though he was unwilling to do it; much more shall it prevail with God, for the obtaining of his blessing, because he is of himself willing to give it, and doth but even stay and wait for such an occasion; as appears by another Parable, parallel and suitable unto this, which Christ himself doth interpret according to this sense and meaning x Luke 11.5. : The reason why many prevail not in their suits, is, because they do not constantly apply themselves to God, but are ready to fling away, if they do not presently speed in their errand y Sen. epist. 120. Indicium maximum est malae mentis fluctuatio. , saying with the messenger of the King of Israel z King. 6.33. , Behold, this evil is of the Lord, why should we wait on him any longer? Whereas he that is careful thus to use the means, as hath been showed, he shall be sure to prevail with God, for the obtaining of that which he seeks for, at least so fare forth as it shall be requisite and necessary for his salvation: and how should this encourage every one to do it? Can any think much of his best and most effectual endeavours in this kind? How do the men of this world lay out themselves in the things of this life? what means do they use for the compass and scraping together of this earthly trash? how early do they rise? how late do they sit down? how do they even macerate & pine away themselves with thought and care? and yet what are these things in comparison of grace a Plato l 6. de repub. Qui bene natus est, & qui verè amator est disciplinarum, non haerebit in his bonis quae vulgus admiratur: quae verè non satiant, sed perget porro ire, non delassabitur, sed mistus vero enti, verè vivet, verè nutrietur, verè saturabitur. ? what are they in comparison of heaven? If means should be used for other things, why not for life and salvation? Other things they are but Husks, and not bread; they do not feed and nourish the soul, they do not satisfy the desire of the heart, but only fill it with flatulent and windy humours; and why then should any lay out his money, and not for bread? why should he labour, and not be satisfied, as the Prophet complains b Isa. 55.2. ? why should he not rather listen to the counsel of God, when he doth so friendly advise him to that which tends so much to his own advantage, and the furtherance of his own good? as it is recorded c Gaspar. Sanct. come. in loc. Alia omnia acuunt potius famem quam obtundunt, inflant non implent famescentem animum; quae sanè cogitatio ad rem moralem gravis est. Nam revera Deus solus est panis, etc. Si quidpiam à Deo in alia consilia aut lucra derives, perdis operam et argentum. , d Revel. 2.7. He that hath an ear to hear, let him hear what the Spirit saith unto the Churches, etc. The ear it doth enable a man to hear, and it was given for that end especially, that he might hearken after spiritual things, and learn out the means of salvation, and therefore God looks that it should be applied thereunto. Experience shows it in all other matters, that they are not gotten and obtained without using the means: The Husbandman doth not expect a crop without ploughing & sowing and using the means? Arts and Sciences they are not obtained without care and study, without labour and diligence in using the means? If it be a gainful Office, how many competitors are there, who use all possible means for the procuring of it? and if a man cannot earn a poor living in the world without care and diligence in using the means, it is in vain for any to hope that grace and salvation will fall in his lap; or to dream that heaven and happiness will drop into his mouth, while he neglects the means that lead unto it. Thus fare of the manner of Christ's speech, as it is expressed or set forth in a pathetiall and passionate wish and complaint; now follows the matter of it, to wit, the want he complains of in Jerusalem, or the thing he wisheth to her, and that is knowledge; Oh if thou hadst known, etc. from whence ariseth this observation, That it was the great fault of jerusalem, and a great part of her misery, that she did not know the things that concerned her peace. For the more full opening and unfolding of the whole matter which is summed up in this Conclusion, it may be parceled out in these three particulars. 1 That Jerusalem did not know the things that concerned her peace. 2 That it was her great fault that she did not know them. 3 That it was not only her fault, but also a great part of her misery, that she took no more notice of them. Chap. 12. LUKE 19.42. Oh if thou hadst known, at least in this thy day, the things that belong to thy peace, & c! CHAP. 12. It was a great fault in jerusalem, and a great part of her misery, that she did not know Christ. 1 THat Jerusalem did not know the things that concerned her peace, may seem something strange to him that considers that of David a Psal. 76.1. , In jury is God well known, and his name is great in Israel, etc. and yet it is nothing strange, if it be rightly conceived, either of whom it is spoken, or of what knowledge it is to be understood: For, first of all, neither doth David there in the Psalms, nor Christ here in the Gospel, speak of all the Inhabitants of jerusalem; God might be well known amongst some of them, though in some respect unknown to the greatest part: GOD was well known in Israel, yet not of all Israel, nor of the greatest part, at least with that knowledge which Christ here speaks of; that is, with a lively and effectual knowledge: for when Christ here speaks of the whole body of Jerusalem, as if she had not known him; the denomination (as is usual in speeches of that nature) is taken from the greater part: and the meaning is, that though there were some amongst them that did receive and acknowledge him for their Saviour, yet they were but a few in comparison of the rest; like a few Grapes that are left after the Vintage is gathered: Generally and for the most part they would not receive and acknowledge him, yet some of them did, as the learned observe out of that in S. john b Tollet. comment in loc. Cum dicimus à judaico pop●receptum non fuisse non singulos de populo intelligas, (nam à multis ex suis receptus est) sed majorem partem à quâ totus populus denominatur. , He came unto his own, and his own received him not; but as many as received him, to them he gave power to be the Sons of God c john 1.11, 12. : which plainly shows, that many of his own did receive him, though generally, and for the most part they did refuse him. 2 It is not every kind of knowledge that Christ here speaks of; for there is a two fold knowledge d Aqu part. 1. q. 59 ar. 23. Cogni●io alia est speculativa, alia affectiva, sive imperativa. Vide Cajetan in loc. Item cognitio duplex, una quae est speculativa tantum, ut cum alicui aliqua secreta divinorum revelantur, alia quae est effectiva producens amorem Dei. Aquin part. 1. q. 64. art. 1.2.2. q. 97. art. 2. q. 154. art. 5. q. 162. art. 3 Cognitio alia apprehensionis, alia approbationis. Aquin 2.2 q. 188. art 5. , to wit, a literal, and a notional knowledge, swimming in the brain; and a lively and effectual knowledge that sinks down into the heart. The former it is but a sleeping habit, which may be separated and disjoined from obedience; as in the evil servant, who knew his Master's will, and did it not e Luke 12.47, ; he had a barren, fruitless, liveless knowledge, but not such a knowledge as had a prevailing influence into his life and conversation; the other, it is a knowledge well husbanded, and improved, which is not only apt, but also available, to beget in the soul desires and endeavours, and some degree and measure suitable unto it; that is, a lively, effectual and saving knowledge, which is always accompanied with the duties of obedience. For though the motion of the will do not necessarily follow the light of the understanding, nor the knowledge of that which is good, always draw obedience after it f Scot sent. l 3. d. 36. art. 2. dub. 1. & d. 33. q. 1. Gandavens. quodl. 1 q. 16, 17 Mai●o. scent l. 2. dist. 24. Estius sent. l. 2. dist. 22. pag. 236. Constat Angelum & primos homines, quando primum peccaverunt, non ex ignorantia peccasse, neque enim poterat ignorantia ejus quod agendum esset, praecedere peccatum, sic enim Angelus et homo miser fuisset antequam malus, quod est contra primaevam institutionem intellectualis creaturae. , as appears by the Angels which fell, even then when they had neither darkness nor error in the understanding, as also of our first Parents, who had perfect knowledge when they fell from God; and experience shows it both in men regenerate, and unregenerate; both which may commit sins against their knowledge. An unregenerate man he may in many things know how to do well, when he doth it not g jam. 4.17. : & so a regenerate man, he may fall into those sins which he knows to be sins, as David when he fell into murder h Aquin. 1.2. q. 6. art. 8. Ignorantia voluntaria ejus est, quod quis potest scire ac debet, etc. hoc igitur modo dicitur ignorantia, cum aliquis actu non considerate, quod confiderare potest ac debet. Medea. Ovid. Metam. Video meliora proboque Deteriora sequor. Aquin. 1.2. q. 58. art. 2. q. 76. art. 4. ad 1. q. 77. art 1. & 2. q. 78. art. 1. ad 1. q. 51. art. 3. q. 53. art. 2 Disput. de verit. q. 24. art. 2. & 8. Sentent. l. 2. d. 39 q. 1. art. 1. ad 4. Durand. sent. l. 4. d. 39 q. 1. Capre. sent. l. 3. d. 36. Cajetan. & med. ad 1.2. q. 77. art. 2. 12 Sam. 11. and adultery i 2 Sam. 11. ; yet when the knowledge of the Gospel is well husbanded and improved, when he knows things as he ought to know them, this knowledge is never separated from obedience, no more than saving faith is separated from love and charity; according to that of the Psalmist k Psal. 9.10. , They that know thy name will trust in thee: Agreeable whereunto is that of Christ to the woman of Samaria l John 4.10. , If thou hadst known thou wouldst have asked, etc. Now it may well be, that some amongst the inhabitants of Jerusalem were so ignorant, through the neglect of the means, that they did not know, either the present mercy now offered unto them, or the future misery that waited for them: others, though they had a general knowledge of the things of the Gospel, yet they wanted the actual use and consideration of it m Arist. Ethic. ad Nicomach. l 3. c 1▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Similiter l. 6. c. 15. l. 7. c. 2, & 3. Becan. Theol. Scholast. to. 1. de peccato ca 4. Ignorantia alia opponitur scientiae speculativae, etc. alia prudentiae, seu rectae electioni, quae reperitur in omni pecato; nam quicunque peccat, nec prudenter agit, nec rectè eligit. ; they did not actually remember and apply what they knew, they did not mould their knowledge into obedience, nor reduce it into practice; and Christ interprets such a knowledge as this to be no better than plain ignorance. He that hath no more but only the sleeping habit of knowledge, is said not to have it n Mat. 13.12. , because it stands him in no more stead, nor doth he make any more use of it, than if he had no knowledge at all. And thus it was with the City of Jerusalem in regard of the generality, and for the most part, they had not that lively and effectual knowledge, which is ever fruitful in the works of piety, though they might in a general manner know much, according to the bare and naked letter of the truth. 2 It was the great fault of Jerusalem, that she did not know these things o Est. sent. l. 2. d. 22. pag. 229. Dicimus omnem & solam eam ignorantiam, peccatum esse, quâ quis ignorat, quod scire tenetur; quandocunque enim scientia in praecepto est consequenter opposita ei ignorantia prohibita censetur, et non alias: sicut enim omittere, quod quis tenetur facere, peccatum est omissionis, ita nescire quod quis scire tenetur, peccatum est ignorantiae. , this imputation lies more heavy against her, and leaves a deeper guilt upon her, than it would have done upon many others: for though it were to be wished, that all had knowledge, and though the want of it be worthy of blame in any that might attain unto it, yet above all in jerusalem, and that for these three reasons: 1 Because she had more helps and means of knowledge; she had the Oracles of God, which are the key of knowledge; and do not only unlock the door, and enable a man to know, but also call upon him, and stir him up to improve that knowledge which he hath, to those ends and purposes for which it was given, and whereunto it serves. p Psal. 147.19. He hath showed his statutes to jacob, and his judgements to Israel: he hath not dealt so with every Nation, neither have the heathen knowledge of his Name. And where should God look for knowledge, if not in jerusalem, and amongst his own people; who were entered into a Covenant with him, and professed themselves to have the knowledge of his will? he must needs take it ill at their hands, that they who stood in such near relation to him, and were called by his name, should have no more care to know and take notice of those things that did so much concern his own glory and their everlasting good. 2 Because she was more bound to know: God had bound her by his own precept and commandment: she had bound herself by entering into Covenant with God: the means of knowledge afforded unto her, did lay a tie and obligation upon her, to walk answerable unto them: but above all, those peculiar mercies wherein the favour of God seemed as it were to empty itself towards the inhabitants of Jerusalem, did lay the strongest tie and obligation upon her, because they were such, as that no Nation under heaven enjoyed the like: God took special notice of this people, when he passed by, and seemed to neglect all the rest of the Nations beside. q Amos 3 2. You only have I known of all the families of the earth r Calv. come. in lo. Deus beneficia sua in medium profert, ut magis exaggeret crimen populi, quod referat Deo pessimam merceden, à quo tam liberaliter et benign tractatus fuerat, etc. Deum non agnoscunt, ut se totos ei addicant, cui omnia debebant. : and therefore if they did not take special notice of this undeserved favour, and so accordingly make use of it, it would leave a fouler blot of ingratitude upon them, than is to be found in the very bruit beast, as the Lord himself complains, s Esay 1.2. The Ox knows his owner, and the Ass his master's crib, but Israel hath not known, my people have not understood. When a Saviour was sent into the world, he was first sent to the lost sheep of the house of Israel: and together with him the Gospel of salvation t Acts 13.46. . This people of Israel, they were the only Church of God in the time of the Old Testament, and in the New Testament the first offer or tendry of salvation was made unto them. u Rom. 2.10. To every one that doth good shall be glory, and honour, and immortality, to the jew first, and also to the Grecian. Hereupon it is, that the Apostle doth so highly extol the privilege of the Jews x Rom. 3.1. , they had received more from God than many others, and therefore were more indebted to him: for * Luke 12.48. to whom much is given, of him much shall be required. 3. Because both knowledge & want of knowledge in her, was a matter of greater weight and importance, than it would have been in many others: for first of all, If jerusalem had minded the things that concerned her peace, she being the most eminent and public place in the kingdom, her care and forwardness this way, might have been a special means of procuring a public blessing upon the whole land; all Judea might have fared the better for her sake; as God would have spared the whole City of Sodom, if there had been but y Gen. 18.32. ten righteous persons found there. And again, she being the Metropolitan and chief City, as it were the eye of the whole land; her example would be a leading example, and likely to prevail much in drawing followers after her z Claudian. Totus componitur orbis Regis ad exemplum: nec sic inflecteresensus Humanos edicta valent, quam vita regentis. Bonart. come. in Eccl. c. 10. p. 152. ex sanitate capitis in membra eadem profluit, et ex sole tanquam fonte, lux toti orbi communicatur, ita virtus ex principe, tanquam ex arce quadam in pop: descendit, etc. Vid. Nazian. orat. 1. apologet. . All inferior places would be ready to pattern themselves by Jerusalem; her good example might have drawn all the rest to be like unto her. If jerusalem the mother had acknowledged Christ, all her Daughters, in imitation of her, would in all likelihood have become followers of him; whereas now on the contrary, her careless neglect of the things belonging to her peace, makes others as negligent in looking after them. And beside, being a place of such public eminency, her sins would have a special hand in drawing down public judgements on the whole land; so that all Judea should far the worse for her sake; and therefore it is, that Christ sets a special Emphasis upon Jerusalem, saying, Oh if thou hadst known the things that belong to thy peace! 3. It was a great part of jerusalems' misery, that she did not know or take notice of these things, and that in three respects: 1. Because it opened a gap to her future sin, and further punishment, she refuseth mercy when it is freely offered unto her, because she doth not know or take notice of the worth and value of that blessing a Pecan. Theol. Schol to. 1. de pec. c. 4. Quando quis ex professo vult aliquid ignorare, ut postea liberiùs peccet, tum prima origo peccati non est ignorantia, sed prava ignorandi voluntas. , and by running daily upon the old score, and adding still more and more to the heap of her former sins, she treasures up wrath unto herself against the day of wrath, because in those sins, and in that soil of iniquity, she sows the seed of her future woe and misery; like as it is with intemperate persons, though for the present they neither see nor feel any hurt in their riotous and excessive courses, yet in them is sown the seed of consumptions, dropsies, and other noisome diseases, which will make their life wretched and miserable afterward; or as it is with a prodigal spendthrift, though he see no hurt for the present, by taking up at Interest, and running on the score in his Creditors books; yet in the end it will break his back, and bring him to nothing, because though it do supply his wants for the present, yet it lays a foundation of unavoidable misery for time to come; even so it was with jerusalem, because she will not know or take notice either of the worth of mercy when it is freely offered, or of the danger of sin and iniquity when it might be avoided, but refuseth the one, and runs into the other; she did thereby add more weight to the unsupportable burden of her future misery. 2. Because it lulls her asleep, in such a deep security, that she hath no sense or feeling of her own estate and condition, when it is most lamentable; and that is the cause why she gives herself thus to mirth and pleasure, when her condition is such, that it fetcheth tears from the eyes of Christ, because she would not take notice of her sin, or think upon her danger; she did not lay it to heart, nor was she deeply affected with it; whereas if she had known as much by herself, as Christ did, and rightly applied that knowledge, it would have made a great change and alteration, both in her carriage and condition; that is, whereas now her mouth runs over with mirth and laughter, even then, when Christ's eyes are full of tears at the very thought of her misery, had she known and considered as much as Christ did, she would have wept and lamented as he did; but now she drowns herself in sensual delight, because she knows not the day of her visitation b Pint. come. in Isa. ca 16. ver. 2. enim ceruꝰ, foeminae cupiditate incensus, accurrit ad absconditum venatorem rugitum cervae fugientem; ductusque appetitu, dum existimat se ad desideratam cervam festinare, currit velocissimè ad mortem ipsam, & ad venenatam venatoris sagittam recipiendan: sic qui indomito appetitu ducuntur, quantò celerius ad res desideratas contendunt, tantò perniciosius ad mortem ipsam amplectendam accurrunt. . Like as it is with the sheep or the ox that go to the shambles skipping and leaping, as if they were going to the pasture, because they know not whither they are going; even so it was with Jerusalem here, she buries herself in sinful pleasures, even then when her eyes should have been filled with penitential tears, nay even then when tears of blood had been too little to bewail her misery, and all because she knows not whither she is going. Her estate and condition is lamentable for the present; she is passing on to a more lamentable end, there to be swallowed up in that bottomless gulf, where there shall be nothing else but weeping, and wailing, and gnashing of teeth unto all eternity; and never thinks with herself whither she is going. c John 12.35. He that walketh in darkness knoweth not whither he goeth d Heming. Com. in loc. Quem idmodum illi qui noctu in densissimis tenebris ambulant, viam non tenent; atque ideo in praecipitia incidunt, et vitae pericula: ita qui eunt in tenebris ignorantiae, fe● untur in aeternae mortis praecipitia, unde eluctari non possunt, horrenda caligine obruti. . And this makes up the height of her misery, that ruin and destruction is so near at hand, even ready to fall upon her head, and she knows nothing of it; had she seriously considered those unknown dangers which she lay open unto, & steeped her thoughts in the meditation of that which Christ did, it could not but have fetched tears from her eyes. The reason why Christ hath no more companions in weeping for jerusalem, is, because he hath no more to share with him in the sight and survey of her sin and misery; if others had known all by Jerusalem that Christ did, they could not but have pitied her estate and condition; or if jerusalem herself had been privy to it, in such manner as she ought, and might have been, she would surely have wept and shed tears: whereas now she makes herself merry, and sings care away, because she will not know, or take any notice how matters stand between God and her own soul. 3. Because it makes her abuse the patience of God, misspending and misemploying that precious time that was given for better ends and purposes, because she doth not know or take notice of the price that is put into her hand, either for the obtaining of mercy, or the escaping of punishment; and the long abused patience of God, ever breaks forth into greater wrath, and brings more misery with it afterwards e Greg. Moral l. 25. cap. 9 Qui● omnipotens Deus ad poenitentiam tempus indulget, quod tamen humana malitia ad usum suae iniquitatis incorquet: nimirum justo Dei judicio augeri culpa permittitur, ut ad ferrēdū altiùs quandoque cumuletur . If Jerusalem had known the time of her visitation, and the worth of those blessings that were offered unto her by the coming of Christ, she would not have valued them at so low a rate; nay she would have purchased and procured them, had it been with the dearest drop of her own blood; little did she think what she lost by losing Christ, and the privileges and mercies that came along with him; for the Kingdom of heaven comes along with Christ, and goeth away with him: and therefore our blessed Saviour, to let the Jews know what they lost by losing Christ and the Gospel, he tells them in plain terms, f Mat. 21.43. the Kingdom of heaven shall be taken away from you, etc. So that it is a blessing of infinite worth, beyond all price that can be set upon it, that Jerusalem here passeth away, and deprives herself of, because she will not know or acknowledge that blessed opportunity g Sanct. come. in Isa. 1.3. Illustris comparatio, qua stuporet vecordia hominum ita significantur, ut nullo modo videantur exprimi posse significantiùs: quando neque illud rependē● quod omnium animantium stolidissimi referre solent possess●●● suo. , which now by the presence of Christ was put into her hands, for the obtaining of it: and on the contrary, she brings upon herself woe and misery unspeakable, beyond all expression, because she will not know the time of God's patience and forbearance: whereas if she had known, and rightly considered of it, she would not have trifled out that time as she did, but rather have agreed with her adversary quickly, and have made her peace before the sentence had been past, and the decree come forth against her. h Mat. 24.43. If the good man of the house had known at what hour the thief would have come, Chap. 13. he would surely have watched, and not suffered his house to be digged through. If the traveller did know that he should fall into the hands of robbers, he would be wiser than to put himself upon such apparent dangers. If the Mariner did know that in such a voyage he should split his vessel, dash upon a rock, and suffer Shipwreck; he would pull down his sails, and turn his course, that so he might escape the sands, that otherwise would have swallowed him up: So if Jerusalem had known the gall and wormwood, the venom and poison, the ugly tail of punishment that her sinful neglect drew after it; she would not thus have refused Christ, nor forsaken her own mercy as she did; but because she will not know and consider this, therefore her misery is great upon her. CHAP. 13. The use which is to be made of jerusalems' estate and condition, and the instructions to be gathered from it. Use 1 IF it was the great fault of Jerusalem that she did not know things that concerned her peace, then may this serve to reprove all those that are guilty of this fault; and there are not a few such, who when Christ comes unto them, they will not know him, or take notice of him; for though Christ do not now come unto men, Chap. 13. as he came to Jerusalem, in his own person, yet still he comes unto them, so and in such manner, as that he is worthy of the best entertainment they can afford unto him; and therefore the more to blame are they that will not know or take notice of him. 1. He comes unto them in the ministry of the Word; and when men do not judge that Word to be, as indeed it is, an infallible truth, and worthy of all acceptation; when they turn the deaf ear upon it, and will not receive the Messengers that bring those glad tidings unto them; then they do not know or take notice of him a Mat. 10.40. . 2. He comes unto them in the motions of his Spirit, knocking at the door of their hearts b Revel. 3.20. , enlightening, and informing their minds and understandings with the knowledge of their duty; * Micah. 6.8. Calling upon them for the performance of it, by those secret intimations, which do sufficiently make known unto them, that it is their duty so to do, the neglect whereof they can no ways excuse * Isa. 30.21. ; and when they will not open unto him, when they will not follow his counsel and direction, but grieve the Holy Spirit of God, and quench the good motions that are kindled in their breasts, than they do not know or take notice of him. 3 He comes unto them in the works of his Providence, in mercies, in judgements, in blessings, in crosses c Exod. 24.25. Rev. 2.25. : and when men receive and enjoy these blessings, and do not raise up their hearts with true and unfeigned thankfulness to him that gave them; like the Swine, that devours and eats up the fruit, but never looks up to the tree from whence it falls; when they lie bleeding under the hand of judgement, and will not look beyond the second causes, to see God in it, like the Dog that barks, and bites, and snarls at the stone, but never looks at the hand which threw it; then they do not know or take notice of him. 4 He comes unto them in his poor members: when they are hungry, and want food; naked, and want clothing; sick, and in prison, and want comfort and refreshment; and when they shut up their bowels of compassion, and will not secure and relieve their wants, nor be helpful to them in their distress, than they do not know or take notice of him: * Mat. 25.45. Verily I say unto you, in as much as ye did it not to one of these, ye did it not to me. Use 2 If the want of knowledge did leave a deeper guilt upon Jerusalem, than it would have done upon many others, than it follows plainly from hence, that the circumstance of the person adds much to the quality of the offence d juven. satire. 8. Omne animi vitium tantò conspectius in se crimen habet, quantò major qui peccat habetur. Bernard. de consid. ad ●ugen. Nugae in ore saecularis sunt nugae, in ore sacerdotis blasphemiae. Inter erit multum Davusne loquatur, herusve. ; Thou that preachest another man should not steal, dost thou steal? thou that sayest, a man should not commit adultery, dost thou commit adultery? Thou that abhorrest Idols, dost thou commit sacrilege e Rom. 2.21. ? As if he should say, it were too bad that any should do it, but much more that thou shouldest do it. And therefore the more careful should every one be to stand upon the credit and reputation of his place and profession, not doing any thing which ill beseemeth his person or calling, but to answer that which the nature of his place promiseth to others, and which both reason and religion may justly expect from him. Thus it was with Nehemiah, Shall such a man as I fly? Who is he, that being as I am, would go into the Temple to live f Nehem. 6.11. ; and Christ himself doth greatly upbraid Nicodemus with the want of this g john 3.10. , Art thou a Teacher in Israel, and knowest not these things? And it is a circumstance of great weight, in regard of that relation that is between the person and the action. Now relation, as the Rhetoricians observe, though it have the least being, yet it is of the greatest force in the aggravation of things h Relationes sunt minimae entitatis, sed maximae efficaciae. . That any who lives under the means of knowledge, should remain ignorant of the things of Christ, it is too bad; but that thou, who hast enjoyed the means, in a plentiful manner, so long, as that, in regard of the time, thou mightest have been a teacher of others, as the Apostle speaks of some i Heb. 5.12. , that Thou shouldest have need to be taught again the very first principles of the Word of God, this, it is much more worthy of blame. That any should run into those disorderly ways and courses, whereby not only his own soul is wounded, but also Christ and the Gospel dishonoured, the hands of the wicked strengthened, and the hearts of Gods own people grieved and discouraged, it is a matter of lamentation, and just reproof; but that thou shouldest do it, whose actions are enough to command imitation from others, in regard of the interest and authority that thou hast in them k Just. Lips. exempl. Polit. l. 2. c. 8. in corporibus gravissimus est moribus qui à capite diffunditur, sic qui à principe, etc. , o that is much more worthy of blame; that thou who art a Father, shouldest eat sour Grapes, whereby thy children's teeth are set on edge; that thou, * Vitia privatorum morbi sunt; in Magistratu positorun, pests. Cicero 3. de legib. non solum vitia concipiunt ipsi, sed ea infundunt in civitatem; nec solum obsunt quod ipsi corrumpuntur, sed quod corrumpunt, & plus exemplo, quam peccato nocent. who shouldest be a means to reduce others into a more peceable way, art the Ringleader in a faction, and dost open a gap unto a further breach; who can look upon it, and not dislike it? who can see it, and not be sorry for it? That any should prove false or disloyal to Christ, it is too much; he never deserved any such ill carriage, or undutiful respect from him; but that thou shouldest do it, who hast given up thy name to Christ, who art entered into a professed Covenant with him, this, it is much more. That thou who art a professed Disciple of Christ, that thou shouldest betray him, like judas, o this goes near to his heart, and makes him greatly to complain of it l Psal. 55.12. ; It was not an open enemy that did me this dishonour, for than I could have borne it; but it was thou, O man, even thou my companion, my guide, and my familiar friend, with whom I had taken such sweet counsel, and gone so friendly together into the house of God. When Caesar was slain in the Senate, it troubled him no doubt, to see others rise up against him; but when he seethe Brutus his own son come amongst them, o that strikes him to the heart, & makes him cry out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c m Sueton. in julio Caesare. ? what? and thou my son? have I not enemies enough to rise up against me, but that thou also shouldest add to the number of them? Even so it was here with Christ; that others should refuse him, it was nothing in comparison; but that jerusalem should do it, jerusalem whom he had thus honoured with his presence, and with the first offer and tendrie of salvation; jerusalem, to whom he was in more especial manner sent; that she should refuse him, that she should not acknowledge him; no, not then, when it it did so much concern her own happiness; this is that which makes him put such an Emphasis upon it; Oh, if thou hadst known! Use 3 3 It was a great part of jerusalems' misery, that she was senseless of her danger, and did not know it, but gave herself over to mirth and pleasure, and drowned herself in sensual delights, even then when the Decree was ready to come forth against her; then by this ye may see what to think of the estate and condition of many in the world, who are lulled asleep in security, and drown themselves in sensual and sinful pleasures, when they have more cause to weep and shed tears, if they did but know and rightly consider, how matters stand between God and their own souls: surely, if the misery of Jerusalem was great upon her, because she did not know this; how can he be free from misery, that know as little, perhaps, less of it, than she did? And yet if ye look abroad into the world, and take a view of the lives and conversations of most men; what more common and ordinary, than for men to sing and rejoice, and go on securely, as if there were no fear of danger; even then, when their estate is most lamentable? As it was with the Church of Laodicea, she thought herself rich, and increased in goods, lacking nothing; and knew not that she was poor, blind, wretched, and miserable n Revel. 3.17. : even so it is with many, they bless themselves in their sinful courses, because they do not know, nor rightly consider, how wretched and miserable they are. If ye take a view of all Creatures in the world, ye shall find none amongst them all, but are more sensible of approaching danger, than sinful man: The Fowls of the Air, they know and foresee the storm and tempest, before it come; they prophesy and foretell it, give presages of it, by providing a place of refuge and shelter for themselves: The bruit Creatures that live on the earth, even the meanest of them, they can foresee their danger, and fly away from it, the very Rats and Mice, when the house grows ruinous, they are sensible of their danger, and forsake their lodging, before it fall upon them; only sinful man, he is so blinded and besotted with the pleasures of the world, that he neither knows, nor foresees his misery before it falls upon him. When Noah and his Family entered into the Ark o Gen. 7.14. , we do not read of any that brought Creatures unto him, but, as some think p Sanct. Avitus. Alcim. lib. 4. de diluvio. Occultus brutis in sensibus ardet Terror, et expectans agitat formidine mentem; Ast homines quos sors certi discriminis urget, Vicinà nec morte pavent. etc. , such a secret instinct was put into them, and such a universal fear of the approaching danger did seize upon them, that all in their several kinds, they came by couples, and offered themselves to be received into the Ark; and yet we do not read of any amongst the sons of men, not any of that great number that perished in the Deluge of waters, that ever came to Noah to desire a place of refuge and shelter there; the fear of the ensuing danger makes a deeper impression upon the bruit creatures, than it doth upon men, who were exposed to greater danger by it, and endued with reason and understanding to apprehend their danger; for they in their kind, are sensible of their danger, and provident to shun it; but men go on securely, and will not know or take notice of it. The very untame creatures, that are by native untractable, and use to run at liberty in the wild Forest, they seem to lay aside their natural wildness, offer themselves contrary to their nature, to be taken with the hand; and forsaking that boundless liberty which they enjoyed before, are willing to be shut up within the walls of the Ark, for the preventing of future danger: but men, more senseless of their danger, than the Fowls of the Air, than the beasts of the field, they will not know it q Nescire est ignorantis; nolle autem scire est superbiae. Aug. l. 3. the great. & lib. arbit ca 19 & 22. the nat. et great. c. 17. the duab. animab. ca 12 Bern. ep. 27. Isidor. de sum. bono. l. 2. c. 17. Greg. moral. l. 25. ca 16. , nor steep their thoughts in the meditation of it, though they have Noah, a Preacher of righteousness, by his own example to go before them, and daily to call upon them, and put them in mind of it, for an hundred and twenty years together. When David came against that proud and uncircumcised Philistim with a sling and a stone, he takes it in high disdain, and great scorn, that he should think him like a dog, that was afraid of a staff or a stone r 1 Sam. 17.43. : but, as Chrysostome * Homil. de Davide & Saul. well observes, he was worse than a Dog; for the Dog when he seethe his Master take the whip, or cudgel into his hand, he knows there is danger, and provides for himself, either by running away, or casting down himself, and crying out before his Master; using all means which the instinct of nature hath put into him, for the securing himself from danger: but this uncircumcised Philistim, when he seethe the stone taken out of the bag, that was the instrument of his death, he will not know, or take notice of his danger, till he feel the dint and impression of it upon his own forehead. Nay more, the very devils themselves are more sensible of their own misery, than sinful men are: for when Christ met two possessed with devils, s Mat. 8.28. they cry out, saying, what have we to do with thee? art thou come to torment us before the time? they do not feel the weight of his power, they do not hear so much as an ill word from him; yet the conscience of their own guiltiness, and the presence of Christ, makes them cry out for fear, though for the present they enjoyed a liberty, and were let out from the bottomless pit, for a time to make their abode and habitation amongst men; yet in this time of respite, they cannot forget the punishment they are liable unto, but are so sensible of it, that the very sight of Christ revives the memory of it, and brings it fresh to their mind: but when Christ comes to Jerusalem, though he cannot without tears think of her misery, yet we hear not of any, that either cries out of his own guiltiness, or is sensible of the deserved punishment of his disobedience. They are so taken up with secular contentments for the present, that the thought of future danger is quite laid aside, and hath no room to lodge within them; and here is the misery of it, that men in a matter that doth so nearly concern them, should not only come short of the very bruit creatures, but even of the devils themselves; for infernal impiety in those wicked spirits, hath not so fare drowned them in security, but that they are sensible of their danger, and ready to presage it upon the least occasion t Basil. Seleu 〈◊〉. 23. Norunt ex his quae perp●tiuntur, se tormentis ob●●xios. Neque tantum apud eos m●●tum potuit improb●●as, ut illatae ob siagitia poenae oblivionem inducat. . The wickedness of their nature cannot work them to a forgetfulness of it; but sinful men, they are so deeply soaked in sensual pleasure, and so settled upon the lees and dregs of iniquity, that they will not see or be sensible of their own danger, though it be never so clearly set before them; and thereupon it is that they sing and rejoice, and drown themselves in mirth and delight, even then when their estate and condition is most miserable: the truth whereof will yet further appear, if ye do but take notice of the time when it is especially that they do most securely give themselves up unto mirth and jollity, and that is usually, and for the most part, upon these two occasions: to wit, when God is silent, and seems to wink at their sins, and when the world smiles upon them, and pours into their lap all outward and secular contentments that their hearts can desire. First of all, men are most inclinable to drown themselves in sinful pleasures, when God is silent, and seems to wink at their sins; when he suffers them to thrive and prosper in their sinful courses, and seems to say nothing to them: u Eccles. 8.11. Because sentence is not executed speedily against an evil work, therefore is the heart of the children of men fully set in them to do evil. x Psal. 50.21. These things hast thou done, and I held my peace; therefore thou thoughtest wickedly that I was even like unto thyself, etc. So it was with the old world, because God was silent, and spared them a long while, they are ready to think that he will not come unto them in judgement at all; and thereupon give themselves more freely y Mat. 24.48. to eat, and drink, and be merry, as Christ himself shows: As in the days before the flood, they did eat and drink, marry, and gave in marriage, until the day that Noah entered into the Ark, and knew nothing till the flood came and swept them all away; so shall the coming of the Son of man be. Now the estate and condition of men is never more miserable, than when the patience and mercy of God, which should lead them to repentance, becomes an occasion and encouragement unto them to go on in their sinful courses; because it is either a forerunner of more heavy judgements, to follow and ensue afterward, or else a sign that their disease is incurable: and therefore God leaves them as men that are in a desperate and forlorn condition, and will not spend his rods in vain upon them. 1. It is an usual forerunner of more heavy judgements, because the longer that God forbears men in their sinful courses, the more heavy he strikes when he comes: as the axe, the higher it is lifted up, and the longer it be before the blow be given, the more heavy it falls, and the deeper it cuts when it comes. If they were presently smitten with temporal judgements, they might be much more happy than many times they are, because when they do not profit by the mercy and judgement of God, the hardness of their heart, which cannot repent, heapeth up wrath unto themselves against the day of wrath. 2. It is a sign oftentimes that their disease is incurable; and therefore God deals with them, as the Physician doth with his sick patient; while there is hope of recovery, he cutteth, and seareth, and lanceth his body, gives him bitter pills and potions to work out his disease; but when he gives him over, and lets him have whatsoever he calls for, and go whither soever his mind and affection carries him; that is a sign he is past help, and that there is little hope of doing him good: even so when God crosseth a man in his sinful courses, and makes him feel the smart of his own doings, there is some hope he may be reclaimed; but when he keeps silence, and saith nothing to him, that is a sign there is little hope; and therefore God will not spend any more rods in vain upon him. z Isa. 1.5. Wherefore should ye be smitten any more, for ye fall away more and more? It is a sign of mercy in God, when he chastiseth and correcteth his people for their sins, because by this temporal correction, he prevents the eternal ruin and destruction of their souls; according to that of the Apostle, a 1 Cor. 11.32. When we are judged, we are chastened of the Lord, that we should not be condemned with the world: but when he suffers them to thrive and prosper in their sins, and doth not visit their iniquities and transgressions upon them; that is a sign of his sore displeasure against them. For when God would show his greatest severity against the Israelites, he tells them, that he b Hos. 4.14. will not visit their daughters when they are harlots, nor their spouses when they are whores. If God speak to sinful men in his wrath, it may be ill enough with them; but if he keep silence in his wrath, it is far worse, because that argues more wrath against them: even as it is with the water, which is there deepest, where it runs along with greatest silence; and more shallow, where it makes the greater noise. When a potent enemy thunders out his wrath against a weak and naked City, it is ill enough with the inhabitants thereof; but when he dissembles his wrath, only waiting a fit occasion and opportunity to crush them in pieces, it makes their condition much worse: even so it is with God; when he keeps silence in his wrath, that is a sign that his thoughts are deeply steeped with unalterable purposes of their ruin and destruction. 2. Another time and occasion when men drown themselves in sinful pleasures, and melt themselves more freely into mirth and jollity, is, when they swim in wealth and riches, when they enjoy honours and preferments, credit and reputation amongst men; when the world applauds them, and claps them on the back, as the rich man in the Gospel that prophecies of peace to his own soul, saying, c Luke 1●. 19. Soul, thou hast much goods laid up for many years, live at ease, eat, and drink, and take thy pastime: and yet, even then, there is more cause of weeping than rejoicing, if men did throughly know, and rightly consider, either the vanishing nature of those contentments, or the miserable end that will ensue upon them. When Christ was entertained with the joyful acclamations of the people, he was so little affected with it, that he did not rejoice, but shed tears, because he did throughly know how fickle and uncertain those contentments were; he knew that those very men who now cried Hosanna, Blessed is he that cometh in the name of the Lord, would within a few days cry as loud, Crucify him, crucify him: and what wise man can rejoice or take contentment in that which he knows to be of so short continuance, and to end and determine in a condition so contrary and unlike unto itself? And so it is with all the earthly felicity of sinful men. Sweet meat, as saith the Proverb, must have sour sauce; sinful pleasure ever ends in severe and sore punishments: as Abraham told Dives, Son remember, thou in thy life time hadst thy pleasure, therefore art thou now tormented d Luke 16.25. . The Bee hath Honey and Wax, things pleasant and profitable, but withal a sting in the tail; so sinful pleasure hath honey to entice, and wax to inflame; but withal, a deadly sting in the tail of it. And like as it is with the rose, when the leaves are plucked off, there is nothing but pricks remains behind; even so it is with the pleasures of sin, when the leaves of profit and advantage are plucked away, they ever leave a sting behind them. The Wine goes down pleasantly, and showeth forth his colour in the cup; but in the end it will bite like a serpent, and hurt like a cockatrice. Stolen waters are sweet, saith Solomon, and the bread of deceit pleasant, but they know not that the dead are there, and that her guests are in the depth of hell. And therefore though wicked men set themselves upon a merry pin, and sing care away, when they swim in wealth and riches, and abound in other worldly contentments, yet have they little reason so to do, if they did throughly know, and rightly consider how matters stand between GOD and their own souls, and how soon all those secular contentments will determine, and come to a fearful end: for even as we see in nature, the more heat there is in the Sun, the more vapours are drawn up, and so accordingly the more abundance of rain falls afterward; even so the more blessings God bestows on wicked men, and the more they drown themselves in sinful pleasures, the more heavy torments fall upon them afterward. c Rev. 18.7. In as much as she glorified herself, and lived in pleasure, so much give you to her torment and sorrow. So that they have little reason to melt themselves into such brutish sensuality, and to nourish their hearts, as in a day of slaughter, if they knew all that concerns them to know. When Haman was highly exalted in the King's favour, and set above all the Princes in the Court, he promiseth himself much happiness in that royal favour, and much gloried in it; but he had little reason so to do, if he had known and considered, that the very next day he should end his unhappy life upon that tree which he had prepared and set up for Mordecai the jew to be hanged upon f Hest. 5.14.7.9 . Dives he builds much upon his plenty and abundance, and promiseth himself no small contentment in it; and so did the rich man in the Gospel g Luke 12.19. : but had he not more cause to wail and weep, if he had known and considered that fatal doom and sentence, which so soon after sounded in his ears, O fool, this night will they fetch away thy soul, and then whose shall all those things be? So h Acts 12.21. Herod, he was much tickled and taken with that flattering acclamation of the people, saying unto him, The voice of God and not of man; but he had more cause to have melted himself into a fountain of tears, if he had known how near the destroying Angel had been unto him; and that in the next breath he was to be eaten up of worms, and give up the ghost. CHAP. 14. The day of grace wherein life and salvation is offered to men. Chap. 14 YE have heard the matter of Christ's wish or complaint, it was saving knowledge that he wished to the Inhabitants of Jerusalem, and want of knowledge that he complained of; it remains now to speak of the circumstances, whereby it is amplified, and therein first of the circumstance of time, in those words, at least in this thy day. It is no small aggravation of the sin of Jerusalem, that she had continued so long in the neglect of her duty; God sent his Prophets unto her long before, rising up early, and sending them, and she made light of the things that concerned her peace, not only all the time that went before, but even until this very day a Gerhard. come. in lo. Magna est Emphasis in voce Diei, hoc enim vult dicere Christus, dies gratiae adhuc v●bis lucet, haec dies est ul ima occal●o, quae vobis ad salu● est off●rtur. Hactenus aliquot annos ●●buistis, nunc pauculi dies restant, cito praete●labetur haec occasio, nisi cupidè eam amplexamini. that Christ came unto her: yea and in that day too, which was the last day that any tendry of peace was to be offered unto her: and Christ speaking to Jerusalem of this time of mercy, he calls it in special manner her Day b Ibid. Emphaticum etiam illud est, Indie tuo, id est, qui peculiariter tuus est, a Deo ad salutem tibi datus. Significat ergo adesse extremum tempus quod in salutem Hierosolymae erat destinatum, illud si absque fructu ●labi sineter, praedicit f●re, ut in posterum salutis ja●●● ipsis penitus praecludati●. : implying, that it was in much mercy afforded unto her, for the furtherance of her own good; because if yet at length she would come in, at least within the compass of this day, there was mercy yet to be had, if it were sought for; but if this day were once past, she should never come to enjoy the benefit of another day, but the night of eternal misery would avoidable fall upon her, because she would not know this day of her visitation; so that the observation which I make hereupon is this: Doct. 4 That the time and season allotted to any for the getting of grace, and the procuring of salvation, it is in special manner his Day; that is, a day afforded unto him, for the furtherance of his greatest benefit and advantage, if he know rightly how to husband and employ it for his own good. The Apostle speaking of this Day, he calls it, the Day of salvation c 2 Cor. 6.2. ; because so long as this day doth continue, there is a door of mercy stands open for the sons of men, there is peace and reconciliation to be had, upon such terms as are expressed in the New Covenant, if it be sought for according to the will of God. Such a day was that in which Zacheus climbed up into a wild figtree, to behold Christ, and therefore Christ tells him in the former part of this Chapter, that he might write down that day in the Calendar of his best and most happy days; a day that might upon special reason, be termed his day, because this day salvation came to his house d Luke 19.9. : So God afforded to jezabel a time and space of repentance e Revel. 2.21. , and that was her day, though she had neither heart nor grace to make that good use of it for her own advantage, that she ought to have done, and might have done; and so that space of time that God affords unto any for his own spiritual advantage, that is his day, the total sum whereof of may be parceled out into these particulars following. 1 The Lord's day, which is as it were the market day, to make provision for the soul. 2 Such particular seasons and opportunities, wherein occasion is offered unto him, either of doing or receiving good. 3 The time of health and prosperity, wherein he is best able to lay out himself for the compassing of those things, which belong to his peace. 4 The golden time of youth, which is as it were, the morning, and first part of the day. 5 The time present, which is as it were the Noontide, or middle part of the day, coming between, and uniting together that which is past, and that which is to come. 6 The time of this life, which is, as it were, the Evening and closure of the day, beyond which it cannot extend itself. 1 First then, while thou hast leave and liberty to come to the house of God, and to enjoy the benefit of the public assemblies, while the door of the Sanctuary stands open for thee; that is thy day, a day set apart for the public service, and the solemn worship of God; a day which the Scripture itself dignifies with the title and prerogative of the Lords day f Revel. 1.10. , and therefore in a high degree and measure, sacred and venerable, as all other things are, which by any such special and peculiar relation, are appropriated unto him, or termed his; a day that is styled by the Fathers g See Bishop of Ely in his Treatise of the Sabbath Day. part. 2. pag. 209. the Queen of days, and graced with many honourable Epithets above other days, in regard of the end and occasion for which it hath been kept, and observed by the universal consent of the whole Christian Church, ever since the Apostles times; a day wherein there is special provision made for thy soul; a day, wherein thou mayst benefit and advantage thyself many ways, by frequenting the House of God, which is the place where his Honour dwelleth, by joining with the Assembly in the public prayers of the Church, which ever have been, and deservedly aught to be greatly esteemed of all God's people h See A. Hild. in his Lectures on john 4. pag. 115. & pag. 340 alias 353. ; by hearing the Word of God publicly read, and the mind and meaning of God publicly interpreted, and declared, for thy further edification and building up in the ways of piety; and therefore special care is to be had, and taken, at least in this thy day, that thy soul may thrive and prosper by all these public Ordinances; where God is in more special manner present, and whereunto the promise of a blessing is more especially made. Every day in the year is not the Fair day, nor every day in the week, the market day for thy soul, as this is; and therefore suffer it not to slip and pass away without any certain profit and advantage made unto thyself, but husband it wisely for thine own good; be sure to make thy markets out of it, before it be gone; not forsaking the fellowship and the Assemblies of the Church, as the manner of some is * Heb. 10.25. , but carefully laying out thyself, and taking in those precious Wares and Commodities, which there are vented, because this is in special manner thy day. 2 While there is any fit season and opportunity, wherein occasion is offered unto thee, either of doing good to others, or reaping good to thyself; that is thy day, a day that God hath put into thy hand, for thine own good, if thou be not wanting to thyself, in the well husbanding and improvement of it; & it is a day that will not always last; it must be laid hold on while it presents itself; for if it be once gone, it cannot be called back again: and therefore the Ancients i Erasm. Adag. tit. tempestiva. pag. 687. Front capillata, post est occasio calva. they painted opportunity with a hairy forehead, but bald behind; to signify, that while a man hath it before him, he may lay hold on it; but if he suffer it to slip away, he cannot pull it back again. And again, season and opportunity, it doth not only grace and beautify the thing that is done, and make it like Apples of Gold, with pictures of Silver, as Solomon speaks k Pro. 25.11. ; but also it doth facilitate and make easy the way, and passage that leads unto it: it is like the joint in a member, as a learned Prelate l Bishop Andrew's Sermon on Jer. 8.7 pag. 200. Cornel. lapid come. in Proverb. ca 10.5. Aestas & messis est symbolum occasionis, sive temporis idonei ad rem bene gerendam; q. d. Qui arripit occasionem rei conficiendae, dum illa sese offered, ille sapit; qui negligit, desipit. Plin. l. 11. c. 6. & 10 Apes peragunt opus suum, non statis diebus, sed quoties coeli commoditas invitat: ita suo quaeque tempore capienda est occasio. speaks, He that hits on the joint, may easily divide one part from another, but he that misseth of that, either by falling short, or going beyond it, he shall not do it at all, or at least, not without more pains, and greater difficulty. And therefore, whosoever thou art that hast a price in thy hand, which through thy good care and husbanding of it, may be happily improved to the glory of God, the benefit of thy neighbour, or thine own advantage; make account with thy self, that this is thy day. If thou hast a blessing for the poor in hard times of want, this is thy day, wherein thou mayst make thyself friends with the riches of iniquity, that when thou shalt want, they may receive thee into everlasting habitations m Luke 16.9. . If thou hast the tongue of the learned, in such places where much people perish for want of knowledge, this is thy day, wherein thou mayst minister a word in season to him that is weary, and win many souls to God, by doing the work of an Evangelist, preaching the Word, in season, out of season, making thy Ministry fully known. If thou hast power and authority in thy hands, where wickedness and profaneness are set on high, where piety and religion is trodden under foot, this is thy day, to lay out thyself for the reforming of all such disordered courses, and the rectifying of things that are amiss. If thou fall into the company of such as are wise and learned, able to inform thee in all needful matters, and to give thee sound direction, this is thy day, now to have all thy demands satisfied, thy doubts resolved, and thy scruples removed. While the jews enjoyed the light of the Gospel, and had the person of Christ himself amongst them, that was their day; Christ knew it was not to continue long, and therefore he applies himself to the work of their conversion, while it was day; n john. 9.4. I must work the work of him that sent me while it is day o Hemin come in loc. Diem vocat in genere tempus lucentis Evangel●i, & sicuti dies sunt alii aliis clariores; ita aliis temporibus clarior est lux Evangelii, aliis obscurior; meritò igitur clarissimus dies judicandum est illud tempus, quo ipse Dominus hic in terra corporaliter versatus est. : and it was a great fault in the Jews, that having had so many signs, foreshowing the coming of Christ, yet for all this they did not know, or discern him, at least in this day of their Visitation; they were skilful enough in any other matters, as Christ himself tells them; the more shame for them, that they were so blind and ignorant in taking notice of this day. p Luke 12.54. When ye see a Cloud rise out of the West, strait way ye say a shower cometh, and so it is; and when ye see the South winde blow, ye say that it will be hot, and it cometh to pass: Hypocrites, ye can discern the face of the earth, and the sky, but why discern ye not this time? Why do ye not learn to know, that this is your day? 3 While thou art in health, and in thy full strength, while thy hands are strong to labour, and thy bones full of marrow; while the face of the heavens is clear over thy head, and the Sun of prosperity shines upon thee, that is thy day; a day allotted unto thee for this end and purpose, that now thou mightest lay up store of provision against the evil day; that now thou mightest gather for thyself that which might be stead thee in time of need, that so thou mightest not have grace to seek, and comfort to seek, when thou hast occasion to make use of it; like the foolish Virgins, which had their oil to seek when they had occasion to spend it. The silly Ant or Pismire hath this providence planted in her by the instinct of nature, to know her day, and to apply herself for the gathering of her store, and the making of her provision in that her day; q Pro. 6.8. She prepareth her meat in the Summer, and gathereth her food in harvest: Go to the Pismire, O thou Sluggard, that sleepest out the best part of this day, and mis-spendest the rest wastefully, in the pursuit of vanity; Behold her ways, and be wise; learn from her to know, that the spring-time of thy health, and the summer of prosperity, that is thy day r Basil. Homil. 9 Hexam. Formica temporis hyberni pabulum aestate sedulò sibi conduit; et non, quod hyemis incommoda nondum adsunt, otiosa tempus traducit: sed incessabili quodam, intentoque studio legendi semina tantisper incumbit, dum sufficien alimentum in cellulis sibi recondat. ; a day, wherein health and strength concur, and even strive together to make thee fit for labour and employment, that thou mayest now make thy provision, and lay up for thyself, before the hard time of Winter come upon thee; that thou mayest now gather a stock of grace and comfort, before the time of spending come; the day of sickness and infirmity, the day of trouble and adversity, that is a day of spending, not of gathering: all the store and provision thou hast laid up before, will be little enough at that day; if it were more than it is, it would not be too much, there will be need of all, and use for all. Therefore now, while strength and ability serves, as the Poet spoke s Dum vires annique sinunt, tolerate laborem. Ovid. , fit it is that thou should lay forth thyself in this thy day. Men use to mend the Highways in Summer, when they are fairest, and all little enough, to make them passeable in Winter; joseph had this providence and forecast with him t Gen. 41. , to store himself, and lay up beforehand, in the years of plenty, because he knew that was his day, for the making of his provision against the ensuing years of famine, and therefore he lays up heaps, like the sands of the sea, without number or measure; because he foresaw there would come a time of spending, that would consume, and eat up all the provision that he could possibly make, though it were never so much: even so it should be with thee; the days of health and prosperity, those are the years of plenty, that is thy day; a day of gathering and laying up provision for thy soul; when weakness and infirmities, troubles and adversity come upon thee, those are the years of famine, that is a day of spending; and all the provision thou hast made and laid up before, will be little enough to bear the expense, and supply the wants of this day. 4 While thou art in the flower of thy youth, while the day gins to dawn upon thee, while thy years are yet green, and do but even now begin to blossom and bud forth, that is thy day; a day, wherein to sow that seed which may yield a crop at harvest, in time to come; a day that hath a great influence into the whole life and conversation u Corn. a Lap in Eccles. 25.5. juventus suos mores sive probos, sive improbos transmittit et transcribit in senium. ; a day, which if it be well ordered by good education, and piously employed in seeking after the best things; it may prove such a seasoning, as will make all the rest of thy days to relish of it; as the vessel that long tastes of that liquor, which is first put and poured into it. As the Arrow is directed and sent forth at first, so it commonly flies all the way, under, over, or besides the Mark; but seldom hits the Mark, unless it be leveled aright in the hand; even so the day of youth, that is as it were, the morning and beginning of thy time, where the day of thy life first gins to put forth itself: the greatest part of this day is yet in thine own hand; if it be carefully looked unto in due time, before it be too late, it may be improved and laid forth to thy great advantage; but if it be once out of thy hand, than thou hast no more power over it: even as it is with a bowl, or a stone, while it remains in thy hand, it is in thy power to cast it this way, or that way, or which way thou pleasest; but when it is once out of thy hand, than it is no more in thy power to dispose and order, to alter and change the course and carriage of it; so it is with this day of youth, etc. If the tree do not bud, and blossom, and bring forth fruit in the spring, it is commonly dead all the year, because the winter is no season for such matters; and though it be not always so with those rational trees which God hath planted in the Vineyard of the Church, yet experience shows, that often and many a time it falls out so to be: for as the son of Syrach observes, u Eccles. 25.5. If thou hast gathered nothing in thy youth, what canst thou find in thy age x Mi●um est, quod artem bene vivendi in juven tute non addiscimus, cum arts alias a teneris arripianus: praecipitur filiis Israel ut manè Manna colligerent. Exo. 16.21 Pona●t. in Ecclas. 25.5. ? and therefore the more it concerns thee to lay forth thyself upon the best employments in this thy day. Age is the time wherein thou art to solace thyself, with the remembrance of thy forepast life, wherein thou art to feed upon the comforts that thy former courses yield unto thee, wherein thou art to gather the crop and harvest of thy former endeavours. When age comes upon thee, it is not then a time to seek, but to enjoy comfort, as he speaks y Eras. Adag pa. 204 Quaere adolescens, utere senex; juvent parandum, seni utendum. . It is not then a time to sow, but to reap: the seed must be sown in youth, that is reaped in age z Cassian. colla. 2. cap. 13. Divitiae senum non sunt canitie capitis, sed industria juventutis, & praeteritorum laborum stipendus meciendae. S. Cyp. fructus in arbore non invenitur, in qua flos priùs non apparuerit: ita senectutis honorem non consequetur, qui in adolescentia animum disciplinae exercitatione non excoluerit. . In the old Law, God required the first fruits for his offering a Levit. 23.10 , and the offering up of that did sanctify all the rest: that is, whereas by the ceremonial law the Israelites might not eat the fruits of the earth, while they were profane; and they were accounted profane, till they were hallowed, by offering up the first fruits: but when this oblation was once made, then by virtue of it, the rest of the harvest was blessed unto them, so that they might comfortably use and enjoy the same: even so God requires the morning of this day; as well as the evening. b Eccles. 12.1. Remember thy Creator in the days of thy youth. And again, c Mat. 6.33. Seek ye first the Kingdom of God and his righteousness, etc. Yea God requires the beginning of this day, that the end may be made more happy by it: and the consecrating of the first part of this day to God, doth not only prepare and make way for a blessing, (that such a happy and hopeful beginning may in the remaining part of it be seconded with proceed suitable thereunto) but is also a means to procure a blessing upon all the rest. 5. While it is called to day, while time and occasion is present with thee, that is thy day; a day wherein the door of grace stands open for thee; a day wherein mercy may be had, if it be sought for; but if the seeking of it be posted and put off from this day, thou knowest not what another day may bring forth: the day that is past, is gone and cannot be re-called: the day that is to come, is uncertain, and cannot be promised: only the present day, that is thy day, if thou hast a heart and grace to make use of it for thine own advantage. d Heb. 3.15. To day if ye will hear his voice, harden not your hearts. And again, e 2 Cor. 6.2. Behold, now is the acceptable time: behold, now is the day of salvation. It is every man's desire, and indeed, a part of his wisdom to seek unto God, in a time, and a day when he may be found, to call upon him in the day of salvation, to make his prayer unto him, at such a season, when it may find acceptance with him. Now if thou wouldst know what time that is, the Apostle here resolves thee, Behold, now is the acceptable time: behold, now is the day of salvation. There is many a good motion lost, many a good purpose withers and dies, and comes to nothing, because it is not presently followed, but delayed and put off from day to day. When S. Paul discoursed before Felix the Governor, of righteousness, temperance, and the judgement to come f Acts 24.25. , Felix begun to be touched with it; he felt some impression made upon him, and some stirring affections working within him; but for the present he puts off all with this saying, Go thy way for this time, and when I have convenient leisure I will call for thee. He neglects the present opportunity, and said he would find a more convenient time for it; but he that said it, never found a time to do it. So when God gives thee a day for the present, wherein to work out thy salvation with fear and trembling, and thou neglectest to do it in this thy day, building thyself upon the execution of a future day; it is but just with God to keep thee from ever seeing that day, by cutting thee off before ever that day come: for there is no time thine, but the present time, no day thine, but the present day g donart. come in Eccles. c. 5. v. 8. pag. 81. Totum vitae nostrae spatium est unum hodiè, cujus una pars jam pertransiit, quantula supersit nescimus, cras nullum hic habemus. : and therefore to entertain thoughts of seeking God hereafter, this is not wisely to apply thyself unto him in thy day. And indeed it is the policy of Satan, as the Fathers h S. Basil. Hom. 13 ad pop.. Nosce immici dolos, etc. hodiernum tempus nobis furatur astutè, & spem facit crastini, postquam crastinum venerit, rursus malus divisor, sibi hodiernum, crastinum verò Deo petit: Nazian. orat. in S. bap. Da mihi id quod nunc fluit temporis, futurum Deo, &c well observe, the better to deceive men, and steal away from them the present time, to feed them with hopes and promises of time to come, saying, Let me have this day, and God shall have to morrow, which in effect is as much as if he should say, Give me the prime and flower of thy days, and let God have the dregs. And therefore God, as it were of set purpose to meet with this deceit, takes order for the present day: i Heb. 3.13. Exhort one another daily, while it is called to day: for as Saint Augustine k Aug. tract. 33. in joh. & de util. poenit. c. ult. Semper expectas, & de misericordia Dei tibi plurimum polliceris, quasi illi qui tibi per poenitentiam promisitindulgentian, promiserit etiam longiorem vitam. saith well, he that hath promised favour and mercy unto thee, upon what day soever thou dost return unto him, hath not promised to prolong thy life till that day come; and therefore to prevent all hazards and uncertainties, there is no better means than to lay hold upon the present time, because that only is thy day. 6. While thou art in the land of the living, and art not yet lodged in the region of darkness, that is thy day; and it is the utmost bounds, beyond which this day cannot be extended: if grace and mercy be not sought and obtained within the compass of this day, it is lost for ever; because after this day ended, there never comes a new day to trade and traffic for these commodities; the day of this life only is the day of merchandise, as the learned observe l S. Ephre. tract. de ●. ort. ●o. 1. Nemo finitis nundinis mercaturam exe●cet, &c Similiter Epictot. apud Arrian l 2. ca 14. Menand. apud Stob. Serm. 122. Nazian. tetrad. ●9 . When that is once expired, there is no more gains to be made in this spiritual negotiation; these kind of wares are neither saleable, nor vendible after this life; when the Fair is ended, there is no more dealing in such commodities as are vented there only; when the garland is bestowed, there is no more striving for it: when the field is wholly lost, without hope of recovery, there is no further use of Warlike preparations; they which are dead, they rest from their labours, and their works follow them m Rev. 14.13. . When this day of life endeth, their course is finished n 2 Tim. 4.7. . And there is no more to be done, they are then at the end of their journey, and have no farther to travel, as it was with the Israelites, when God reigned Manna from heaven, it was to be gathered o Exod. 16.26. only on the six days, not on the seventh; because that day was the Sabbath, which is a day of rest; even so the spiritual Manna of faith, repentance, and other graces, is to be gathered only in the six days of this life; the time after this life, it is a Sabbath, a time of rest, wherein there is no more work to be done, by which it is possible for a man to further and procure his own salvation; the time of the spiritual warfare, it is only the time of this life; when that time endeth, there is no more fight in that battle, because then the victory is either won or lost for ever. When the tree is cut down, it yields no more fruit; no man gathers grapes from the branches that are lopped off from the Vine; for the branch cannot bear fruit of itself, except it abide in the vine p john 15.4. ; even so it is with men; those reasonable trees which God hath planted in the Vineyard of his Church, when they are once cut down by death, there is no more fruit grows upon them, which hath the promise of salvation made unto it: the day of grace, and the day of this life are of an equal extent, they begin and end together; when the sun of this life setteth, the door of grace and mercy is shut up, & shall be opened no more; as the tree falls, so it lies; as death leaves thee, so judgement finds thee; all that can be done for the procuring of thy peace, it must be within the compass of this thy day. If thy adversary be not quickly agreed withal, while thou art with him in the way, there is no composition to be made afterward; if thou get not oil in thy lamp before the Bridegroom come, there is no buying or borrowing of it at that day; such as are ready shall enter with him into the marriage chamber; but he will not stay for any that hath his provision then to make: if thou gettest not into the state of grace, before the door of grace be shut, there is no hope of entrance afterward, because that time falls not within the compass of this thy day. CHAP. 15. It should be every man's care, in the day of grace, to lay out himself upon those matters that concern his everlasting welfare. Chap. 15 Use 1 AND is it so, that the time and season allotted unto thee for the getting of grace and salvation, is in special manner thy day? oh then let it be thy care to lay forth thyself for thine own everlasting welfare in this day: this is that which the holy man job resolved upon, a Job 14.14. All the days of mine appointed time will I watch, until my changing shall come. This is that which the Psalmist prays for, in the behalf of himself and others, b Psal. 90.12. Teach us O Lord so to number our days, that we may apply our hearts to wisdom. This is that which the Prophet enjoins, c Esay 55.6. Seek the Lord while he may be found, call upon him while he is near unto you. This is that which the Apostle presseth and exhorteth all unto, d Gal. 6.10. While we have time, let us do good. This is that which Christ himself teacheth every one by his own example, e 1 Pet. 4.2. That hence forward he should live so much time as remaineth in the flesh, not after the lusts of men, but after the will of God. And therefore it was said of Apelles f Plin. l. 35. c 10. Nulla dies sine linea. that famous Painter, that he was so diligent and intentive upon his work, that he would not suffer a day pass over his head without his line, that is, without doing something belonging to his profession: so let it be thy care so to husband and improve the several hours of this thy day, that every hour may testify and witness thy care and forwardness in looking after those things that belong to thy peace; there is no part of this day that shall go for nought; account must be given, as of every idle word that thou speakest, so of every idle hour that thou spendest, because it might have been taken up with better employment; for as thou hast thy day, so God will have his day; a day wherein he will render unto thee according to what thou hast done; now in this thy day, thou hast all the doings; God leaves thee in the hand of thine own counsel, to follow the desires of thine own heart; but when this day is ended, there will come another day, that shall be none of thine g Gerhard. come. in loc. Videmus illud esse nostrum tempus, in quo ea curare possumus quae ad pacem nostram pertinent, etc. succedent alii dies qui non erunt nostri. , that shall be God's day, and he will have all the doings in that day: and as thou hast dealt with him in thy day, so will he deal with thee in his day: he will then pay thee home in thine own coin: and what shall it then avail thee, that thou hast had thine own will, in turning the deaf ear unto God, seeing that for this very thing he will have his will upon thee, and stop his ears when thou criest unto him? oh how much better were it for thee to follow and mind the things that make for thy peace, Motives exciting to it. now in thy day, that God might be pleased to speak peace unto thee in that his day? 1. à possibili. And therefore to work thy affections this way, consider first, that it is a thing possible for thee to do: the date of this thy day is not expired. red. The thief upon the Cross, though he had lavished out the greatest part of this day, and was now even come to the last hour of it; yet his day it was not past, there was yet a door of mercy stood open for him, and he found mercy, though he came not for it, till the eleventh hour of the day; so it was with Jerusalem here in the text, after the kill of so many Prophets; after the stoning of them that were sent unto her; yet she had her day, and there was mercy yet to be found, if she had sought for it; and so it is with thee, that hearest me this day, thy day is not yet past, though perhaps a great part of it may be spent; it is not yet too late to return, though it be high time, yea more than time to think upon it: there is yet a door of hope stands open for thee, yet there is grace and mercy to be had, if so be that even now at length, if so be at least in this thy day, thou canst but yet with purpose of heart cleave unto God, and seek for it. 2 And it is no long time of seeking that is required, 2. à facili. it is not here expressed and set forth by the long term of years and ages; but only by the length and duration of a day, and that day, a very short day; if it were stretched out to his full length, it is but a span long, and some part of it is already spent, and how short the time may be that is yet to come, how little that is which remains behind, who knows? It may be this very day in which thou hearest me speak unto thee, it is the last day that thou hast to live, and then it is but the well-husbanding and improving of this day, that shall land thee upon the coast of Eternity. Oh, if the damned spirits were now again upon the earth, how many days would they willingly spend, and that in the most hard and difficult services, if at length they might but yet once again have that price put into their hands, which sometimes they had, and are now for ever deprived of? and canst thou think much then to lay out thyself for so short a time? If it were a longer day, it were no great while, but being so short, the less reason there is why any should think much of it. The Devil knows how to make his advantage out of the shortness of his time, and to take occasion from thence, so much the more to bestir himself: it is said, that he is full of wrath, because he knows his time is but short h Rev. 12.22. : there be sixteen hundred years of this time passed already, and for any thing we know, there may be as many more yet to come; and yet he thought all this while but a short time: now what is thy short day in comparison of this? If so many hundred years be but a short time, then surely thy day it can be little more than nothing at all; & therefore well may it set an edge upon thy desire, to bestir thyself so much the more, and the less to entangle thyself in matters of this life, considering thy day it is so short. * 1 Cor. 7.30. And this I say brethren, because the time is short, that they which use this world, should be as though they used it not. 3. ab utili & necessario. 3 And yet there is something more that may quicken thy dulness in this employment, if it be well weighed, what it is that depends upon the well or ill improvement of this thy day; for it is an eternal weight of weal, or woe, that lies upon it. When Christ here speaks of the day of grace, and the day of thy life, he speaks in the singular number, as of one day; but when he speaks of the misery that follows the neglect of the same, than he speaks in the plural number; Verily I say unto thee, the days shall come, etc. implying that there is a plurality of days, even days without number; the days of darkness are many; yea, so many, that they fill up the measure of eternity, which shall never have end: and so on the contrary, the happiness purchased by thy good care, and well husbanding of this day, it is an everlasting happiness, like the days of heaven, which are as fare from end or expiration, as they were upon the first day that the heavens were made. The provision is made in this day, which feeds and nourisheth up the soul unto all eternity; she hath no other means or maintenance to live upon in the world to come, save only that which was provided and laid up in this day: the short and momentany afflictions, which thou sufferest and endurest for Christ and the Gospel, in this thy day, it causeth unto thee a i 2 Cor. 4.17. fare more excellent and eternal weight of glory, which thou shalt receive another day. 4 In the mean while, 4. à jucundo. there is nothing that sweetens the days of thy life, and makes them comfortable unto thee; nothing that shows thee to be wise for thyself, so much as thy care and providence in laying out thyself upon the best employments in this thy day, for the well husbanding of this day. 1 It is a reward unto itself, it carries meat in the mouth; there is much sweet contentment in the very action itself, in the doing of that which is good. A day well spent, yields more sweet peace to the inward man, than a thousand days that are consumed in the pleasures of sin; according to that of David k Psal. 84.10. , One day in thy Courts is better than a thousand elsewhere: and besides the inward peace and comfort which accompanies the action of well-doing, and goes along with it; there is comfort in the remembrance of it, when thou lookest back upon the day that hath been well spent, o it is a great satisfaction to the mind, it leaves a sweet relish behind it, it makes thy very sleep sweeter to thee; thou shalt reap the Crop and harvest of it in sweet meditations every day. 2 And it is the wisest course that thou canst take for thine own advantage, thus to lay out thyself in this thy day, because the chiefest commodities, in which a Christian deals, as humiliation, repentance, sorrow for sin, etc. they are only currant and available for the furtherance of thy good in this day; there is enough of them in Hell, but alas, there they are nothing worth; they are only profitable and useful in this thy day, and therefore the more willing shouldst thou be to have this day spent and taken up in the exercise of them. 3 The day will run on with an equal pace, and swiftness, upon whatsoever employment thou bestowest thyself; whether it be well or ill doing, both waste and wear out thy day alike; and therefore seeing thou must lessen and cut short the length of this day, by that which thou dost, what ever it be; is it not fare better that it be spent in such affairs as may refresh and raise up thy spirits, with the apprehension and fruition of present comfort, and the hope and expectation of future income, than in those things that will afterward terrify and affright thee upon all occasions, with the remembrance of that account and reckoning that must one day be made? When a man is in a ship at Sea, he is continually passing towards the Haven, whatsoever his employment be; but there is no man but will easily conceive, that it is a wise man's part, rather to busy himself in such matters, as may serve for his further advantage, when he comes to land, than to be taken up in such practices, as may procure his commitment, so soon as he comes to shore: even so it is with thee, the day of thy life is continually passing on towards that Haven which will land thee upon the Coasts of eternity; and therefore it shall be thy wisdom, now, in this thy day, to lay out thyself upon those designs, which may make that eternal condition, an estate of everlasting happiness unto thee. CHAP. 16. It is every man's wisdom not to delay the time of seeking for mercy, but to set forward betimes, before the day of grace be too fare spent. Chap. 16 AND in the second place, take in this proviso withal, to do it speedily, without delay; It is not enough for thee to lay out thyself in all useful employments, but it is expedient also, to take the first hint and occasion, to do it as soon as thou canst; this use Solomon makes of it a Eccles. 9.10. , Whatsoever thine hand findeth to do, do it instantly b Jo. Ferus come. in loc. Quicquid tibi exequendum injunctum fuerit in hoc saeculo, id diligenter exequere, non est quod differas in aliud saeculum; te enim mortuo, simul tibi aufertur omnis operandi copia. ; or, as some read it, with all thy power: the sense may well admit of both readings: and the reason which is there rendered, doth sufficiently confirm the former, which is, because the day is coming wherein the occasion of doing it will be taken away: As if he should say, Now is thy day, now mayest thou lay out thyself, with infinite advantage to thine own soul; and therefore whatsoever thine hand findeth to do, do it instantly, defer not the time, but go presently about it; and that earnestly, and with all thy might; for there is neither work nor invention, nor knowledge, nor wisdom in the grave, whither thou goest: and this is the counsel of him that was wiser than Solomon; c Mat. 5.25. Agree with thine adversary quickly, while thou art with him in the way, etc. so it was with David d Psal. 119.60. , I made haste, and delayed not to keep thy righteous judgements; so it was with Peter and Andrew e Mat. 4.20. , they strait way leave their nets, and followed CHRIST, so soon as he called them; and so it was with S. Paul, when he was called to preach the Gospel f Gal. 1.16. , He did not consult with flesh and blood, but immediately went about the work: And so it should be with thee, and with every one else, because thou hast but thy day, therefore shouldest thou begin betimes to put thy work in some forwardness, before the day be too fare spent; and there is a great deal of good reason for it. 1 In regard of the shortness of this day: He that hath a long journey to go, and but a short time for the dispatching of it, had need to be going early, and take day before him: now so it is with a man that travels towards the celestial Jerusalem, he hath a long journey to go, as fare as it is from earth to heaven, and but a short time allotted for the dispatch of it; no more but a day; and therefore hath no need to lose any part of it, but to set forward betimes, while he hath day before him; as Abraham, who when he was commanded to sacrifice his son, he strait way prepared to go to the place which the Lord should show him g Gen. 22.3. . Many have cried out of themselves for delaying and putting off this duty so long, till their day was already past, and it was even now too late for them; but never any that repent himself for beginning too soon; for the sooner he gins, the more service he may do unto God; and the more service he doth unto him, the greater recompense and reward shall he receive from him. It is a general complaint, as Seneca h Sen. de brevit. vitae, cap. 1. Major pars mortalium de naturae malignitate conqueritur, quod in exiguum aevi gignimur, quod haec tam velociter, tam rapide, dati nobis temporis spatia decurrant, etc. well observes, that the day of life is but short, but who is it that takes occasion from the shortness of it, to make the more haste, and to lay out himself betimes upon that main business for which he came into the world? Nay, who is there that makes it not much shorter than it is, by suffering a great part of it to slip away, before he apply himself to the works of piety and religion, for which this day of grace was afforded to him? In so much, that if this day of life were measured according to that space of time, which is spent in matters that concern the good of the soul, how many would be found, who have been in the world many years, and yet scarce lived one day? even as it is with a Mill-horse that hath been going all the day long, and yet is still in the same place where he was in the morning: it may be said of him, that he hath gone much, and yet traveled but a little way; or as it is with a Ship i Sen. de brevit. vitae ca 8. Non est quod quenquam propter canos, ac rugas putes diu vixisse: non ille diu vixit, sed diu fuit. Quid enim illum putas multum navigasse quem saeva tempestas à portu exceptum, huc et illuc tulit, ac viribus ventorum ex diverso furentium, per eadem vestigia in orbem egit: non ille multum navigavit, sed multum jactatus est. that hath been wheeled and circled about in a storm and tempest, and at length is driven back again into the Haven; it may be said of it, that it hath been long at Sea, and yet sailed but a little way: so it may be said of many a one, that he hath been long in the world, and yet lived but a while, because he hath scarce yet begun to lay out himself upon those employments for which the day of life was granted to him; whereas all the day is little enough for the work and business that is to be done in it; and therefore he that wisely considers the greatness of the work that is to be done, and the shortness of the day allotted for it, he will not loiter out the time with lingering delays, but speedily apply himself unto it. It was Nehemiahs' answer, when his enemies called him from his work to confer with them k Nehem. 6 3. , I have a great work to do, and I cannot come down; why should the work cease, while I leave it? Even so do thou reason with thyself, I have a great work to do, and but a short day allotted for it, why should the work be neglected, and left undone, while I delay to go about it? 2 In regard of the nature of this day, which is made up out of such particular considerations, as do all of them persuade thee, to set forward betimes; for, 1 It is not of a permanent, but of a successive and fluent nature; it doth not make any stay, but is always in motion, not tarrying for any, but continually going and passing away; like the oil in the Lamp, which continually wasteth, or as the sand in the hourglass, which continually runneth, till all be run out; and every part of this day it posteth on so fast, and is carried with so swift a sail, that it seems rather to fly, than run, as the Heathen man observes l Sen. de brevit. vitae, cap. 10. Praesens tempus brevissimun est, adeo quidem ut quibusdam nullum videatur; in cursu enim semper est, fluit et praecipitatur, ante definit esse quam venit. ; and therefore the Ancients they painted time like a young man with wings, sitting in a Chariot, drawn with two horses, whose motion is so swift, that they seem rather to be carried on wings, than feet. And therefore seeing thy day is so short, as hath been showed; and withal of such a transient nature, that it is continually flying and passing away, and that with so swift a pace, there is little reason why any part of it should be dallied out with needless delays; because if all were laid out upon the best employments, the day would sooner be ended, than the work could be brought to any great perfection; so that thy forwardness, and readiness to lay hold on the day so soon as it comes, and to put thy matters in some good forwardness, should even strive and contend with the swiftness and celerity of it, and even prevent and outgo it as fare as possibly may be; and the rather considering, that when thou delayest thy work, thy day doth not abate any thing of her pace, nor stay for thee; she walketh on her way, when thou sittest still; m Ambros. Ps. 1. Sicut dormiens in navi vehitur ad portum, ita tu dormis, sed tempus tuum ambulat. Sen de brevit. vitae, ca 9 Quid cunctaris? quid cessas? nisi occupas fugit; cum occupaveris tamen fugiet, itaque cum celeritate temporis utendi velocitate certandum est. as a man in a ship, he is passing on towards the Haven, even then when he sleepeth, and perceives it not; so thy time passeth along, and carries thee on with an insensible motion, which will be clearly seen and acknowledged when it is gone, though it be not discerned or perceived, while it is going. The finger on the Dial, seemeth to place it very slowly; yea, it seemeth rather to stand still, than move, because the motion is insensible, and cannot be discerned, till it be finished and passed; and yet it passeth so fare within less than the space and compass of an hour, that all the world may perceive, that it did not stand still: Even so thy day, it passeth on with an insensible motion, thou discernest not while it is going, and yet thou shalt find within a small compass of time, that it is so fare spent, that perhaps it may be near unto a period, and even upon the very point of expiration. And therefore when thou hearest the Clock strike, and seest that the hourglass is run out, think and consider with thyself, how thine own day passeth on, and defer not to turn unto God, but speedily apply thyself unto him, before it be too fare spent. 2 And again, as thy day is still flitting and flying away, so the best part of it goes away first; like as it is in a vessel of Wine, the best and purest part of it is drawn out first, and that which remaineth behind, is not only less, but worse; for the dregs and lees remain in the bottom: even so it is with the day of thy life, the first part of it is the best and purest, most free from that soil and corruption, which it still gathers, the further it goes on. The Heathen man could see this by the light of nature n Ovid. l. 3. the art. amand. Vtendum est aetate, cito pede labitur aetas, Nec bona tam sequitur, quam bona prima fuit. Sen. de brevit. vitae, c. 9 Optima quaeque dies miseris mortalibus aevi, Prima fugit; Item ad Lucil. l. 19 ep. 109. & ep. 1. Non tantum minimum in imo, sed pessimum remanet. Et Epist. 108. ex amphora primò sincerissimum effluit, turbidumque subsidit, sic in aetate nostra, etc. , and thereupon make this application, that time and opportunity it must be used while it may be had; and the rather, because the best part of it is commonly soon had; the first opportunity which is offered to any, either for the doing or receiving good, is commonly the best; and experience will learn him, that if he let this slip, he shall not usually meet with so fit an occasion for it afterward: and indeed it is a great want of providence in any, to delay and put off the taking in of useful commodities, till the best season be past, and it be now the worst time to go about them. He were an unwise Merchant, that would neglect to buy his wares, when they are cheap, and come to the market, and are brought home to his door; whereas afterwards he must be constrained to send for them into fare parts, when the things themselves are at a dearer rate, and travelling is more dangerous, and he must pay a higher price for the carriage of them: even so it is with those that delay and put off the seeking of things that concern their peace from day to day. And yet further, thou knowest not how much of this thy day remaineth behind, or is yet to come; it will not always last, and none can tell how soon it will end o Tertull. de anim. c. 52. Vis est & illa navigiis cum longe à saxis, nullis depugnata turbinibus, nullis quassata decumanis, adulante flatu, labente cursu, laetante comitatu, intestino repente perculsu, cum totâ securitate desidunt: non secus naufragia sunt vitae etiam tranquillae, mortis eventus. : the Sun knows the time of his setting and going down, but the sons of men know not the time when the sun of their life shall set, and the day of grace end with them; because death, it doth not call out men according to their seniority, but sometimes gins with the youngest; the tender Lamb comes to the Shambles, as well as the old sheep, and sometimes before it; an earthen pitcher, it is as soon broken when it is new made, as afterward; young josiah dies as well as old Methushelah. If a man had a full vessel that contained a great quantity and measure of liquor in it, yet if it were always running, and if he did continually draw out of it, without ceasing, it would soon be spent: so it is with the vessel of time, with the day of grace, and the day of a man's life, it is always running; God sets it abroach as it were, so soon as a man comes into the world; and therefore it should be every man's wisdom not to delay p Sen. de bre. vit. ca 9 Velut ex torrente rapido, nec semper casu●o cito hauriendum est. , but draw out betimes that which he hath need of, before it be too late, before all be spent; and the rather, because no man knows how full this vessel of time is, how many of his days are yet contained in it: it may be his last day is even running out, when he lest thinks of it. When Lot's wife looked back towards Sodom, little did she think that the vessel of her time had been then running out her last; that her death had been so near; that this should have been her last look, and yet so it proved: she looked back towards Sodom, and she never lived to look forward any more, but was turned into a pillar of salt, even in that very moment, while her face was towards Sodom q Gen. 19.26. . The Deer in the Forest little thinks himself to be aimed at, when the arrow is in the bow, and ready to be dispatched at him; and yet immediately after, he feels the deadly wound in his side; Even so it is with the sons of men, their last day is running out, when they dream of many days yet to come. The rich fool in the Gospel promiseth to himself many years of pleasure, even then when he had not so much as one night more to live. And therefore little reason there is, why thou shouldst delay the time, and in a matter of so great importance, as concerns the everlasting welfare of thy soul, to put it off from this day to another, seeing thou knowest not whether this be thy last day, or whether thou shalt live till that other day come. 4. And yet there is one passage more, that hath some weight in it, to quicken thy dulness, and hasten thy endeavours, without further delay, to look after the things that concern thy peace; because if this day of grace be once ended, there never comes a new day for the finding of mercy: this is the day of salvation, and if grace and mercy be not sought and obtained within the compass of this day, it is lost for ever, as hath been showed before. r Catul. Epig. 5. Soles occidere et redite possunt, Nobis cum semel occidit brevis lux, Nox est perpetuo una dormienda. The Sun sets, and riseth again; that which one day yields not, another day may bring forth; but if this day of grace, and the day of life be once ended, it can never be recalled; there is an everlasting night of darkness that comes after it; there is but one fountain that can wash away sin, even that fountain which is set open for Judah and Jerusalem to wash in: and as the old saying is, s In idem flumen bis non descendimus. there is none that descends twice into it; there is but one pitched field wherein salvation is to be won; and if one error happen in that battle, as the proverb saith, t In praelio non licet bis peccare. It leaves no place for a second error to be committed. 3 In regard of the danger which doth accompany this delay; Delay breeds danger in all other matters, but most of all in this, of greatest weight and importance; thou makest little or nothing of a day; nay the neglect of those things that concern thy peace, though it be for days, weeks, months, years, etc. it never troubles thee; but Christ here lets thee see in the example of Jerusalem, what an infinite prejudice it may be to thine everlasting happiness, to neglect the looking after these things, though it were no more than for one day u Cart come. in lo. Si eo ipso die resipuisset quo Christus urbem ingressus est, haec sententia lata non fuisset: quod quia neglexit, in posterum nullus misericordiae locus: ex quo liquet, quantum interest resipiscentiam, non dico in annum, sed in diem differre. . If Jerusalem had received Christ, even now at length, at least in this day when he came unto her, the fatal sentence of ruin and destruction had not gone out against her; but because she neglected him, and would not take notice of him in this her day, therefore her destruction is sealed up against her, and she never finds another day for the obtaining of mercy; so that it cannot be without certain danger for thee, or any else, to delay and put off the laying forth of thyself upon those designs which do so nearly concern thy peace, and that in regard of the uncertainty of the day and means of grace, the uncertainty of the future day of thy life, and the time to come upon which thou dependest, and the uncertainty of those good motions and gracious helps which hitherto thou hast had experience of. 1. There is an uncertainty in regard of the day and means of grace; there is no man that hath a patent of it. When Christ exhorted the Jews, while they had the light to walk in it x john 12.35. , he gives them plainly to understand, that the having of the light, it was not an inheritance settled upon them for perpetuity, but only a grant passed upon condition of their obedience, so long only to be continued upon them, and enjoyed by them, as they should continue to walk answerable to it; but if once they should come to grow weary of the light, (as in time they did) then this light should be taken away from them, and together with it life and salvation: for if the candlestick be removed, he that walketh in the midst of the golden candlesticks will not stay behind; and what will it avail thee then to look after the food of thy soul, when there is a famine of the word, when thou mayest wander from sea to sea, and run to and fro, even from the North unto the East, in seeking the word of the Lord, and shalt not find it y Amos 8.11, 12 ? What will it avail thee then to apply thyself to the work for which thou camest into the world, when the light is gone, and z john. 12.35. such a night of darkness come upon thee, that none can work a Musc. co. in loc. Qui in intinere sunt vesperi, ubi animadvertunt imminere noctem, & parum adhuc superesse die●, ne tenebris nocturnis comprehendantur, studi osiùs promovent, nec ullas moras nectunt, quo civitatem ingredi valeant, antequam nox cuncta occupet; impedire non possunt ne nox invalescat, hactenus tamen commodis suis consulere possunt, ut donec lucem habent, ambulantes in civitatem se recipiant, etc. hac itaque similitudine, admonemur etipsi, quid nobis sit faciendum. q. l. utimini commoditate praesenti, ad vestram utilitatem, donec illius est copia, etc. ? Now thou hast the light, but it is uncertain how long it will continue; now thou hast the word of the Gospel, but it is uncertain how long thou shalt enjoy it: therefore delay not the time any longer, but even now from this day forward, begin to lay out thyself for thine own advantage, and wisely to apply thyself to the things that belong to thy peace. The Sea-faring-man makes use of the wind and tide when it serves his turn, because he knows it will not always continue, and therefore he launcheth forth into the deep, when a prosperous gale of wind cometh. The way-faring man takes day before him, and travails while it is light, because he knows the night is coming. The husbandman makes hay while the sun shines, because he knows it is not in his power to cause it to shine when he will. The Smith strikes the Iron while it is hot, because he knows it will grow cold again, and then it is not pliable to be wrought to his mind. The reaper observes when the regions are white unto the harvest, and then puts in his sickle, because he knows the corn must be reaped, and inned in seasonable time, else it will be lost, and rot upon the ground. The Lawyer follows his suits, and entertains his Clients while the Term lasteth, because he knows there will be a time of vacation, when all such business and employments must cease. Go thou and do likewise; learn wisdom from the men of this world, (for they are wise in their generation) and while the day and means of grace continue, lay out thyself for thine own good; and because it is uncertain how long they will continue, delay not the time, but speedily apply thyself unto it. 2. Again, there is an uncertainty of the time to come, upon which thou dependest; it may be this very day, is the last day that thou hast to live; and then the neglecting of thy salvation, though it were no longer but for this day only, is the losing of it for ever; this day thou mayest reckon upon; but when this is gone, who can promise unto thee another day? nay, who can assure thee that thou shalt see the end of this day? no man knows what the late evening may bring forth: the same day may find thee alive when it comes, and leave thee dead before it be gone. The very heathen could see this by the light of nature, and likewise the vanity of those who build upon such uncertainties b Quis scit an adjiciant hodiernae crastina summae, Tempora dii superi. Hora. . Whereupon Seneca adviseth and encourageth his friend Lucilius, to lay hands upon all good hours so soon as they come, and not to feed himself with the expectation of future uncertainties, or depend upon them c Sen ad Lucil. ep. 1. Fac ergo mi Lucili, quod facere te scribis omnes horas complectere, sic fiet ut minus ex crastino pendeas, si bodierno manum injeceris. . And it is the counsel of Solomon himself, who was guided in his counsel by the Spirit of God, and so went beyond the wisest of the heathens in this matter: d Prov. 27.1. Boast not thyself of to morrow, for thou knowest not what a day may bring forth. As if he should say, Thou seest what falls out this day; but when this day is come to an end, there is no counting of thy chickens before they be hatched; there is no depending upon that which shall be to morrow, because thou knowest not what that day may bring forth, whether thy conversion, or confusion; hell is full of delayed purposes. If thou wouldst come to heaven, thou must seek and find grace sometime, at least before thou die: and if thou wouldst be sure of that, be sure to do it this day, because thou art not sure that thou shalt live to see another day. It is true indeed, he that came to labour in the Vineyard at the eleventh hour, he had his penny, and so shalt thou, if thou do as he did: but trust not to that, for thou mayst be in hell long before that hour come. If thou couldst certainly know how much of this thy day is yet to come, as well as thou knowest how much of it is passed already; then there might be some pretence and colour for the putting off and delaying of this duty till such a day; thou mightest so order and dispose of things, that every business might be sure to have his day: but now it cannot be without certain danger, to put off this day's work to another day, because it is uncertain if that day will ever come or not; for he that hath promised remission of sins to him that repenteth this day, hath not promised to afford him another day when this is gone e Greg. hom. 12. in Evang. Si sciret quisque de praesenti saeculo quo tempore exiret, aliud tempus voluptatibus, aliud poenitentiae aptare potuisset. Sed qui poenitentiae veniam spospondit peccanti, diem crastinum non promisit. . 3. Furthermore, there is an uncertainty of those good motions, and gracious helps which hitherto thou hast had experience of: the Spirit that stirs up in thee good motions this day, will not always strive with thee f Gen. 6.3. : at least in that degree and measure that now he doth: for though the day of grace, and the day of the Gospel be of an equal extent, and there is none that can say that his day is past, or the date of acceptance and finding mercy with God expired, so long as the Gospel is preached, and grace offered unto him g See Scud. his christians daily walk, cap. 16. § 3 pag. 540. & seq. : (and therefore the Spirit doth not wholly give over to strive with him in the ministry of the Word) yet there is none but is in danger to be a great loser, by delaying to cherish and entertain the good motions of the Spirit: for, 1. Whensoever he stirs up in thee any purpose or intention, any motion or desire to such a particular duty, or good work, and thou sufferest it to die, and be quenched, and come to nothing, it is uncertain whether ever thou shalt have such a kindly impression wrought in thee any more. There was a time when Christ knocked at the door of the Spouse, when he put in his hand by the hole, and entreats her by all terms of love to open unto him h Cant. 5. : but because her heart was gone when he spoke unto her, and she puts him off with such poor excuses, that she had put off her , and loath she was to rise out of her warm bed, etc. therefore when afterward upon her second thoughts she grows better advised, and resolves with herself to open the door, her beloved was then gone. 2. Besides, the more often that grace is refused, the more difficulty will there be in obtaining of it afterward: as God hath often called upon thee, and thou hast neglected to hear; often tendered mercy unto thee, and thou hast refused it; so he will make thee often to seek for it, before thou find it; often and earnestly to beg for it, before thou obtain it; often and many a time to cry unto him for it, before thou have it. 3. And again, the more that the Spirit is grieved and resisted in this kind, the more weakly and sparingly will it stir up good thoughts and affections in thee; and the weaker thy receipts are in this kind, the more shall be abated of the reward and blessing which thou mightest have had, both in grace here, and glory hereafter. 4. Yea farther, the longer thou delayest to look after grace in this thy day, the more hard and obdurate will thy heart be; and who can tell how far God may leave thee to thine own hardness, and heart that cannot repent, even to treasure and heap up wrath unto thyself against the day of wrath, and of the declaration of the just judgement of God i Rom. 2.5. ? 4. In regard of the folly and impiety that is inseparably linked and commingled with the delay of this great and weighty business. It is both a foolish and a wicked thing for any to delay and put off the seeking after those things that concern the good of his soul, till the best and greatest part of this day be gone: who was ever so foolish in other matters, that he could be persuaded to endure a long and tedious sickness, and to neglect all present helps that might do him good, only upon a bare and uncertain hope of being cured afterward? yet so foolish are men in matters that concern the welfare of their soul, as the Father observes, * Aug. tract. 33. in joan. Laegitur tibi Dominus spatium correctionis, sed tu plus amas dilationem quam emendationem. That they had rather continue sick, than be presently healed: yea he found it so in his own experience k Aug. cons l. 8. c. 5. Modo et modo, sine paululum, etc. modo et modo non habebant modum, & sine paululum in longum ibat. Et cap. 7. Da mihi castitatem, sed noli modo, etc. : for when first he entertained thoughts and purposes of leaving his sin, he was still apt and inclineable to put them off with delays; He would do it anon, but not now; by and by, but not presently; shortly after, but not yet; he prayed for chastity, but was afraid God would hear him too soon: in his secret thoughts he wished to have it, but not yet: and so it is with many, they plead for delay, as Solomon's sluggard doth for sleep, l Prov. 6.10. Yet a little sleep, a little slumber, a little folding of the hands to sleep. When Moses asked Pharaoh m Exod. 8.10. , When shall I take away this plague from thee? he answers, To morrow; even so do many deal with their sins, though they be no better than plagues, yea, n Hag. 1.2. the greatest plagues that can befall them; yet are they well content to keep them this day, not willing to part with them, before to morrow; as the Jews said of the building of the Lords temple, build it they would, but it was not yet time; so it is with many, they will lay out themselves upon those employments that concern the good of their souls, but it is not yet time, the day is not yet come; like unthankful debtors, when their day is already past, they crave a longer, and a longer, and yet a longer day, till all the day be almost run out, before they find any part of it to seek after God: they have a day and will not take it; and therefore it is but just with God, as Fulgentius o S. Fulgent. de fide ad Pet. c. 3. Nullus hominum debet sub spe misericordiae Dei, in suis diutiùs remanere peccatis, cum etiam in ipso corpore nemo velit sub spe futurae salutis diutiùs aegrotare: tales enim qui ab iniquitatibus suis recedere negligunt, et sibi de Deo indulgentiam repromittunt, non nunquam ita praeveniuntur repentino Dei furore, ut nec conversi onis tempus, nec beneficium remissionis inveniant. well observes, to cut them short of that day, which they so fond and foolishly dream of, and even to prevent their expectations with such unexpected judgements, that they never live to see either the day of their conversion, or a time for the obtaining of the remission of their sins. Now what greater folly can be imagined, than for a man thus to delay that, which can never either be begun too soon, or put off for the least space of time, without manifold danger? for the longer this work is delayed, the more pains and labour it will require when it is done: as it is with a ruinous building, the longer it remains without reparation, the more cost and charge it will require at length: the longer it be before the plaster of grace be applied to the soul, the more hard and difficult it is to do a cure upon it; even as it is with a wound in the body, it is not so easily cured when it is festered and rankled, as when it is green, and but newly taken. The more strength that sin hath gotten through long custom and continuance, the more ado there will be to cast it out: as it is with a plant, which may be easily plucked up while it is a tender twig, but not without much difficulty when it is grown up to a strong tree: the more deeply that iniquity is rooted in the heart, the harder it will be to dig it out: as it is with a nail that is driven into the wood, it is a harder matter to draw it out, when with many blows it is driven to the head, than it was before, when with but few blows it was but weakly fastened in it. Inordinate lusts and affections are not so easily mortified, when they have burned long in the soul, and are now come to an open flame; as when the fire of concupiscence first gins to move & stir within it: as it is with a material fire, which is more easily quenched when it doth but begin to fly out in a little spark, than when it is grown to a full flame: and yet such is the folly of most men, that they will not lay out themselves for their own good, but delay and put it off, till the fire of concupiscence be grown to a full flame, till the nail of iniquity be driven to the head, till the wild olive plant of sin be grown to a tree, till that old sore and disease of wickedness be even rankled with corruption, yea till the earthly house of their bodies be grown so ruinous, that they are even ready to fall upon their heads. If any thing offend or trouble the eye of the body, no haste is enough for the removal of it, as the heathen man observes p Horat. 1. ep. 2. Quae laedunt oculos festinas demere; si quid Est animum, differs curandi tempus in annum. : but if any thing troubles or endangers the soul, a years time is too little to consider of the matter, before they can resolve to go about it. And what a height of impiety is this? what greater dishonour can be done unto God, than to make him thus to wait upon thy leisure? how doth it make him complain of it, q Esay 65.2. I have stretched out my hands all the day long to a rebellious people? CHAP. 17. It is every man's duty to redeem the day of grace out of the hands of all such usurping tyrants, as eat up all the good hours of it. Chap. 17 3 AND in the next place, if the time allotted unto thee for the getting of grace and salvation be in special manner thy day, why dost thou suffer it to be held captive in the hands of usurping tyrants? why dost thou not rather redeem it, and get it into thine own hands? it had been thy wisest part to have kept this day in thy hands, when thou hadst it, and to have been more saving and thrifty in the husbanding of it; but seeing that which is past, cannot be recalled, it will now be thy wisdom to contract with time present, for some allowance towards it, and to give something thyself, nay any thing that lies in thy power for the redemption of it; that is, to win all the time that possibly thou canst, for the duties of piety and religion. This use the Apostle makes of it, a Eph. 5.16. Redeem the time, because the days are evil. In hard times, when trading is dead, and there is little to be got, the wise Merchant will be sparing and provident; sparing in his expenses, and provident to lay out for all occasions and opportunities of gaining something: so it behoves Christians to be good husbands & merchants of their time, because the days are evil: that is, hard times, full of misery, full of trouble, full of danger, full of temptations; they are dead times, wherein there is little spiritual good to be got; or as the Father b Anselm. Quae occasionem bene agendi vel adimunt, vel minuunt, vel periculo exponunt. expounds it, days and times that either diminish and take away the occasions of well-doing, or expose them to much trouble and danger, because they days are such: therefore must Christians play the good husbands in the merchandise of their time, that is, as provident Merchants they cast a curious eye upon all commodities, and consider which are like to be most gainful, and buy up them, and get them into their hands, because that is the end why they take up commodities, namely, to make gain of them: so should every one wisely consider what time and season is likest to bring in greatest gain and advantage, if it be well husbanded and improved, and be sure to get that into his hands, and make his best pennyworths of it; this is to redeem the time: as for time past, that cannot be otherwise redeemed, than by true and unfeigned repentance for the ill pennyworths that have been made of it, and the ill husbandry that hath been used in the laying out of the same: time to come, that cannot be redeemed any other way, but by laying in for it aforehand, that it may come to thy hands; and that is, by walking carefully in the duties of obedience, and so bringing thyself within the compass of that promise, which prolongs thy days in the land which the Lord thy God shall give thee c Exod 20.12. . For as God cuts short the days of wicked men for their sins, so that they do not live out half their days d Psal. 55.23. ; so he prolongs the days of the righteous, and adds unto their days, as he dealt with Hezekiah, to whose days he added fifteen years e 2 Kings 20.6. ; but the time present, that is the time that must especially be redeemed: and the redeeming of it consists in two things: 1. In setting it at liberty out of the hands of those usurping tyrants, which eat up all the good hours of most men, and keep them prisoners, and so hinder them from being taken up with better employments; so that a man redeems his time, when he gets it into his own hands. 2. In applying of it to his right end, and laying it out upon those employments for which it was given: the former of these is laid down by Saint Augustine f Aug. Serm. 24. de verbis Apost. Quando aliquis tibi infert liten, perdie aliquid, ut Deo vaces, non litibus: id enim quod perdis, pretium est temporis; sicut enim das nummos, et panem emis, itaque aliquid amittis et aliquid acquiris; sic perde nummos ut emas tibi quieten, id est, tempus vacandi Deo, hoc enim est tempus redimere. , who tells thee, that earthly and secular employments are those usurping tyrants, that imprison most men's time, and keep it in hold; and therefore he that would redeem it, must be content to lose something in the things of this world, that he may more freely enjoy himself, and be at leisure for God; even as a man that is unjustly molested with suits of Law, he is content to lose something for the redeeming of his peace, rather than to be rob of so many good hours, as he must of necessity lose, by following and attending upon those troublesome suits. The second is laid down by Saint Hierome g Hier. come. in lo. Quando tempus in bono consumimus, emimus illud et proprium facimus, quod malitia hominum venditum fuerat, sicque dies malos in bonos vertimus, et facimus illos non praesentis saeculi sed futuri. , who gives thee to understand, that time was given to men, that it might be serviceable unto them in doing of good; and is then sold away, and held captive in prison, when it is laid out upon those sinful designs, and taken up in those sinful actions, which have no time by God allowed for them; and therefore is then redeemed, when it is set at liberty from that which is evil, and applied unto that which is good; as a thing is redeemed, when it is bought again out of those men's hands, into which it was unjustly sold by thiefs, and such as had no right in it: this is to turn evil days into good, and to make them to be days, not of this present evil world, but days of eternity, and parts of another world: and there is great reason why every one should redeem and buy out all the time of this day, that possibly he can, because every part of it is exceeding precious, and of infinite worth and value, beyond all price that can be set upon it: and therefore he shall be no loser by it, but an infinite gainer, what ever it cost him; for it can but cost him the loss of temporal things, which in comparison are vile, and of no worth; but it brings with it the gain of eternal things, which are more precious than gold, yea than the finest gold: for if gold be precious, because a little quantity of gold is worth a great quantity of other things; then time much more, because a little time is worth eternity; for a little time well spent, procures an eternal weight of glory. Or if gold be precious, because it is rare, and not to be found in many men's hands, than time much more; because there are sundry men that have many pieces of gold, all together and at the same time; but there is no man living that hath more than one minute of time at once; he cannot possibly get another into his possession till that be gone: Chap. 18. and therefore great reason there is why every one should be careful to redeem the time, because this is nothing else, as Saint Augustine h Aug. hom. 1. inter. 50. Quid est redimere tempus, nisi cum opus est etiam detrimento temporalium commodorum ad aeterna quaerenda & capescenda; spatia temporis comparare. saith well, but to lay out temporal things for the purchasing of eternal; and with the loss of earthly commodities, to buy in that day, wherein everlasting happiness is set at sale, and offered to every one that will lay out himself for the compassing of it. CHAP. 18. A just reproof of all such as lavish out, and lose the day and time of grace. 4 ANd what shall I say to thee, that triflest out the greatest part of this day, and makest so large pennyworths of it, as if thou couldst not tell how to pass it away fast enough? dost thou know the worth of this day? or if thou dost not, ask the damned spirits in hell, and let them resolve thee: they had a day, as thou now hast, and they like prodigals lavished it out vainly, as now thou dost: but what is it that now they would not willingly expend and lay out for the redeeming of it, if it were possible to be done? Oh if they had ten thousand worlds in their hands, o how glad would they be to part with all, if it were for no more, but the repurchasing of one hour of this day? If this be not enough, look upon the tears of Christ here in the text, that Christ should thus bewail the condition of Jerusalem, as here he doth; Oh if thou hadst known at least in this thy day, & c! it plainly shows, that there was somewhat in it of singular observation; it was not usual for him so to do, and therefore it should seem that there is something more than ordinary in it, and so indeed there is; Oh these tears show what the worth of that day was; it was a great blessing to Jerusalem that she had it, a greater blessing had it been if she had known it, and taken notice of it; and the greatest blessing of all, if she had been so wise as to have laid out herself upon the best employments in that her day: and let me tell thee withal, that the cause of all that misery, which falls upon thee, either here, or hereafter, it is because thou knowest not this day of thy visitation. If a man had jewels of rare virtue, and incomparable worth, would he cast them away, or bestow them upon every one that comes unto him? o then, why shouldest thou lose and lavish out thy precious time? why shouldest thou waste and wear out the good hours of this thy day, the worst of which is not to be purchased with all the jewels under heaven? and therefore consider with thyself, what a loss and damage thou bringest on thine own head, by losing any part of this day. 1 To say nothing of the infinite gain and advantage that might accrue unto thee by the good improvement of it, the very time itself, it is an irrecoverable loss; for a Sen. de brevit. vitae, ca 8. Nemo restituet annos, nemo iterum te tibi reddet, ibit qua coepit aetas, nec cu●sum suum, aut revocabit, aut supp●●met. who is it that can restore unto thee the loss of a day? If thy house be burnt, or thy goods stolen away, or thy lands forfeited, there be friends that can make a supply of that loss; but if all the friends thou hast in the world should conspire to do thee good; nay, if all the creatures in heaven and earth should unite their forces, they could not all restore unto thee so much as one of those good hours, or any less part of this day, that hath been lost. 2 If it were a matter of less worth, it is not so long, that any part of it should be lost, all will be little enough for the work and employment that lies upon it; the heathen Philosopher b Sen. ep. 118. Non tam benignum, & liberale tempus natura nobis dedit, ut aliquid ex illo vacet perdere, etc. Jterum. Ex hoc tempore tam angusto, tam rapido, & nos auferente, quid juvat majorem partem in vanum mittere? could observe this, that nature deals not so liberally with man, nor gives him so long and large a day, that he may well spare or lose any part of it. He that hath much work lying upon his hands, many irons in the fire, or a great journey to go, and but a little time allotted for it, a small part of the day yet remaining, he had need to lose none of that; and so it is with man, especially with a Christian man, he stands in so many several relations, and each of them requires so many duties at his hand, that if he carefully apply himself unto them, there is no part of the day can possibly want his work; for how many duties are required at his hands, as he is a creature in relation to God? how many more, as he is a subject in relation to his Prince? how many more as he is a master in relation to his family, and servants, as a Husband in relation to his wife, as a father in relation to his children? and how many more as he is a neighbour, and hath to deal with men in matters of the world, and hath relation to others? and how many more as he is a man, in relation to himself? and what part of the day is it that can want his work, if all these be carefully looked unto? and yet if ye look abroad into the world, and take a view of the lives and conversations of most men, it is strange to see, how liberal, or rather how prodigal every man is of his time, as if it were nothing worth. d Sen. de brevit vitae, ca 8. Mirari soleo cum video aliquos tempus petere, & eos qui regantur facillimos, illud uterque spectat, propter quod tempus petitum est, ipsum quidem neuter, quasi nihil petitur, quasi nihil datur, res omnium pretiosiss luditur. Many a one that is sparing enough of his money, and will give little or nothing to the poor, when their necessities and occasions call and cry for it; and yet so prodigal of his time, that every one may have it that will but speak a word for it; if any desire to borrow of him an hour, or a day, or more, from other necessary and weighty affairs, wherein it might be profitably expended and laid out, to trifle it out with him in needless vanities; it is no sooner asked but granted; which made that devout Father complain, that the days of salvation pass away even as the water in the river, and no man considereth it in his heart. e Bern. Serm. var. Transcunt dies salutis, & nemo recogitat It is reported of Vespasian, one of the Roman Emperors, that upon a certain day looking back upon his own doings, and finding that no man had received any benefit from him that day, he makes his complaint to his friends, saying, O my friends, I have lost a day f Eras. Apophthe l. 6. Vesp. filius. Amici, diem perdidi. : but alas, how many are there, who let one day after another pass over their heads, without either doing good to others, or receiving good to themselves, and never complain of any loss? No man, saith Seneca g Sen. de brevit. vitae, ca 3. Praedia sua occupari à nullo patiuntur, & si exigua contentio est de modo finium, ad lapides, & arma discurrunt, in vitam suam incedere alios sinunt; imò verò ipsi etiam futuros ejus possessores inducunt; nemo invenitur qui pecuniam suam dividere velit, vitam unusquisque quam multis distribuit; astricti sunt in continendo patrimonio, simul ad temporis jacturam ventum est, profusissimi in eo, cujus unius honesta avaritia est. , will suffer another to entrench upon his lands, or to occupy his fields; nay, if there arise any doubt or difference touching the bounds or limits of them, he is ready, like a mad man, to throw stones, to take up arms in the defence of his own right; and yet he will suffer any one to invade and make an inroad upon his life, to take up his time, to run away with his days; yea, he himself will be ready to bring in those that eat up all his good hours, and become, as it were, future owners and possessors of his days. There is no man found, that will divide his estate and substance between him and another; but his life and good hours every one is ready to parcel and cut out, to as many as desire to have a share and portion in it. Men are sparing and close handed in keeping their wealth and patrimony, and will not lose a mite or farthing of it; but when it comes to the loss of time, in which only they might be honestly and virtuously covetous, therein above all other things, they are most prodigal and profuse. 3 And again, * Ad Lucil. 1. ep. 1. Magna pars vitae clabitur malè agentibus, maxima nihil agentibus, tota aliud agentibus; quem mihi dabis qui aliquod precium tempori ponat? qui diem aestimet? a great part of a man's life is spent and consumed in doing evil, the greatest part of it in mere idleness, and doing nothing; and the whole sum of it, and all the particular days contained in it, is vainly laid out in matters upon the by, which little or nothing help and conduce, for and towards the attainment of happiness; but where is the man that knows how to prise his time according to the true worth of it, or that knows how to set a valuable rate and estimation upon his days? Now if heathen men complained so much of the loss of time, that knew no further use or improvement of it, than for the affairs of this present life only: what a shame is it for Christians to set no higher price upon the day of grace, or to make so light account of the loss of that time, which might have been improved for the gaining of happiness, even happiness that endures to all eternity? and yet experience shows, that even a great part of this day of grace is lost amongst Christians; for many there are that trifle out a great part of it in doing nothing; the householder in the Gospel finds fault with such h Mat. 20.6. , Why stand ye here all the day idle? Many that lose a great part of it in doing that which is worse than nothing, in sinful pleasures. i Hieron. come. in Hag. ca 2. pag. 224. Omne tempus in quo non virtutibus, sed vitiis deservimus, perit, & quasi non fuerit reputatur in nihilum. They spend their days in wealth, and pleasure, and in a moment go down to the grave * job. 21.13. : so it was with Dives k Luc. 16.25. , Son remember thou in thy life time hadst thy pleasure, therefore art thou now tormented: many that lose a great part of it in matters impertinent, and upon the by. 1 In wand'ring and roving thoughts, which run to and fro from one object to another, without any certain profit or advantage, because they do not fasten or stay upon any thing, but presently grow weary of it, and are ever flitting and removing, and so disjoint the soul, and put it out of an orderly frame and disposition. 2 In idle words and vain speeches, which eat up many good hours that might have been laid out more profitably in savoury and religious communication. 3 In needless and unprofitable actions, from which redounds little or no good to themselves or others; the days that are thus lavished out, they are but days of vanity, as Solomon calls them l Ecces. 7.17. : And they that wait upon lying vanities, forsake their own mercies m jona 2.8. ; and therefore to prevent, or at least to repair this loss, consider with thyself, 1 That n Sen. instit. ad Lucil. l. 1. ep. 1. Omnia aliena sunt, tempus tantum nostrum est. it is only time that can properly be termed thine, and therefore the losing of that, is the losing of all that thou hast, or that can properly be called thine own: thy goods thou hast from others, and thou must leave them again to others, and they can make use of them as well as thyself; but thy time thou hadst it not from any but God only, neither canst thou leave and bequeath it to any, nor can any make use of it to his benefit or behoof, but thyself only; in other things, the propriety thou hast in them: increaseth thy care for them, and love unto them: Thou lovest and carest for thy Country, not because it is great, but because it is thine; thou carest for thy Children, and wouldst not lose them, not because they are Children, but because they are thine; and why then wilt thou lose and lavish out thy time, seeing it is that only that most properly can be termed thine? 2 Again, consider how much of o Sen. ad Lucil. l. 21 ep. 118. Vide quam multa etiam diligentissimis pereant, aliud valetudo sua cuique abstulit, aliud suorum, aliud necessaria negotia, aliud publica occupaverunt, vitam nobiscum dividit somnus, etc. this day is lost already, and how much is, and will be taken away with incidental occasions, even from those that are most careful and diligent in looking to it; a great part of this day is spent in sleep, for the refreshment of nature; and all that time is lost, in respect of any spiritual employment; another part of it runs out in the years of childhood, and infancy, wherein men are rather troublesome, than profitable, and cannot do any great service either to God or man, and all that upon the matter, is little better than lost and trifled away; another part of it is taken up in eating & drinking, and other necessary recreations, and this is to be reckoned but as lost time, (though it be needful and necessary in other respects) because it is abstracted from those serious employments, wherein the life of Christianity doth consist: Another part of it, and the greatest part too, it is eaten up with earthly employments, as buying, selling, ploughing, sowing, and other civil and secular works, agreeable to every man's calling, and condition of life; and this time, though it be allowed by God, for these occasions, and the actions themselves required by God; yet it is lost from sacred and spiritual services. Now if all this time be deducted and taken out of the day of grace, what is it that remains behind? how small a part is that which is left? and how little is that can be saved, even by those that are most provident & sparing of their time, to be laid out upon the duties of piety and religion? and if it be so little, is it not pity that any of that should be lost? 3 Lastly, consider what course God himself takes, to make men ashamed of their loss, and lavishness in this kind; he doth not compare them with the Heathen, who would be ashamed to lose so much time from the service of their dumb Idols, which are but stocks and stones, as many do from the service of the living God, who made heaven and earth; but as if there were none bad enough amongst men, even the worst of men, with whom he might compare them, he sorts then with the brute beasts; and if there be any amongst them more brutish than others, it is with those brutes, that are most blockish, with the horse and Mule, with the Ox and Ass; p Psal. 49.20. Man being in honour, understands not, but is like the beast that perisheth: and it is no small disparagement to man's nature, to be matched with a beast, and yet to be like unto a beast in that sense, is worse than to be a beast indeed; for to be a beast indeed, is without any fault in the creature, it was God that made it so; but to be made a man, a Christian man, and yet to be like a beast, that is not without his own fault, not without his great sin: and yet more, he that loseth his precious time, and lavisheth out this day of grace, he is not only like unto the beast, but even worse than the beast; the bruit beast is not only matched with him, but even preferred before him: q jer. 87. Even the Stork in the air knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming, but my people knows not the judgement of the Lord, These Fowls here mentioned, they have a day, and a certain time for their return, and they never lose or lavish out that time, but observe and keep it; he that lavisheth out the day of grace, and makes so large pennyworths of it, he comes short of them; in both these he cannot pitch upon a day, nor find out a time of vacancy and leisure to look after the things of God r Sanct. come. in loc. Vis comp●rationis in eo cernitur, qui● volucres istae, multò ante praesagiunt, aut hyemalem inclementiam, aut vernalem temperiem: neque illas unquam in regione frigida deprehendit hyems, neque in calida aestas: ita debuisset pop: praesagire et providere, etc. Tertull. de poenit. cap. 12. Mutae quidem animae et irrationabiles, medicinas sibi divinitus attributas in tempore agnoscunt. C●rvus sagitta transfixus, ut fertum et irrevocabiles moras ejus de vulnere expell●t, scit sibi Dictam●o ●●●ēdum. Hitundo si excaecaverit pullos, novit illos oculare rursus de sua Chelidonia, peccator restitu●ndo sibi institutam à Domino exhomologesim, sciens praeteribit illam, quae Babylonium Regem in regna restituit? : he can find a day, yea too many days to take his flight from God, and to run out of his ways, not occasioned only by trouble and adversity, by peril and persecution, that is, by evil days, as these fowls are, by the coldness of the weather, and the hard time of winter, but often and many a time in the Haltion days of prosperity, in the best and fairest days: but he can never find out a day, nor so much as half a day to resolve and pitch upon, for his return back again to GOD: or if in his purposes and intentions he pitch upon a day, he doth not observe and keep it: when the day comes, he hath not yet convenient leisure for it: ever and anon he will do it, and he will do it; but still he is to seek for the time and season wherein to do it; like the younger son in the Gospel, who when his father bids him go and work in the Vineyard, he gives him good words, I will Sir, but he went not s Mat. 21.30. . Therefore the fowls of the air are preferred before him, as having more skill to know their time, and more care to observe it, than he hath either to know and discern the day of grace, or to lay out himself in those employments which are most proper for it. Yea further, he that so forgets himself in this day of grace, as to lose that blessed season and opportunity, he is set to school to creatures, yet more mean and despicable than the fowls of the air, to the Ant or Pismire: that silly and contemptible creature is set before him as a pattern, and set over him as a Tutor to teach and instruct him, that he might learn care and providence from her, for the well husbanding and good improvement of the day of grace. t Prov. 6.6. Go to the Pismire, O sluggard, behold her ways, and be wise; for she having no guide, governor, nor ruler, prepareth her meat in the Summer, and gathereth her food in the harvest: That is, as God and nature hath assigned unto her a day, and a season wherein to make her provision, so she observes it, and with all diligence applies herself to the work, while that season lasteth, and will not lose any part of it; and what is it now that can shame thee out of thy sinful course of extreme negligence, if this do it not? Is it not shame enough for thee to come below thyself, and the worst of men, but that the meanest and most contemptible creature under the face of heaven should go before thee in the care and providence of observing his day and time? thou hast thy day set out unto thee, for the works of piety and religion, even the day of grace, as well as the creature hath his day for the works and employments belonging to his nature; yea every day is thy day; no day unseasonable for the works of grace; every day is to thee that acceptable time, and the day of salvation. And what a shame is it that the day should be yet to come, that ever thou didst seriously apply thyself to the proper and seasonable works of this day? many perhaps are now in hell, who never enjoyed half so long a day as thou hast done: and thy day is even ready to expire, before thou hast begun that great work for which it was afforded unto thee. Oh consider therefore that if this thy day be once come to an end, it will then be too late to lay out thyself for the seeking of grace and salvation; it is neither prayers nor tears that can then prevail for the obtaining of it. There is a day when God's affection cannot be won, though Moses and Samuel should stand before him u jer. 15.1. . There is a day when God will not hear, though many prayers should be made unto him x Esay 1.15. . Esau's tears are spent in vain, when the time is past, and the blessing gone y Heb. 12.17. . When the door is shut, the foolish virgins they knock too late, and but a little too late; yet can they find no admittance z Mat. 25.12. : and therefore lose not the time, but lay out thyself at least in this thy day, before the day of grace be ended, and it be too late for thee. CHAP. 19 Christ and the Gospel are the means whereby true peace is wrought between God and man. Chap. 19 HItherto hath been handled the former circumstance in this pathetical wish or complaint of Christ, to wit, the circumstance of time, or the day of grace; it follows now by order of the text, to speak of the second, namely, the worth and quality of the object, or things to be known, in those words, the things that belong to thy peace. Peace a Hebraei nomine pacis omnis generis foelicitatem intelligunt, animi et corporis, temporalem et aeternam: Hoc ergo in Hierosolyma Christus accusat, quod non erat sollicita de iis, ex quibus tota ejus foelicitas pendebat: non enim tam ipsam faelicitatem, quam media ad eam ducentia, et sic consequenter etiam faelicitatem repudiabat. , it is a word of a large and comprehensive signification, and includes in it, whatsoever tends to a man's prosperity and welfare, even a confluence of all such things as may render him happy; and the things that belong to a man's peace, are all such things as do either help and conduce towards the attainment of it, or have a necessary and inseparable connexion with it, as companions and attendants, without which it cannot consist, and such are the things of Christ and the Gospel: whatsoever things are required of any by Christ in the Gospel, whatsoever things are promised to any, they are such things as belong to his peace: and that is the observation that I intent to insist upon, That the things of Christ and the Gospel, are things that belong to every man's peace. The Gospel itself, it is termed the Gospel of peace b Eph 6.15. , both in respect of the matters contained in it, which are rules and directions concerning peace, as also in respect of the effect of it, because it is the instrumental cause of peace; it is the channel or conduit pipe, wherein and whereby all true peace is conveyed to the soul; and Christ he is the Prince of peace, as the Prophet styles him c Esay 9.6. : to show, that the things of Christ, they are things that concern every man's peace, and that it is he only that can give peace d Justin. fascic. amoris, c. 7. p. 153 Pacem dare debuit, ipsa pax divina, pax aeterna, pacifica in seipsa, pacificans universa in sc. Gerha. come. in lo. Abundabat Hierosolyma omnibus non solum ad vitae sustentationem, sed etiam ad splendorem necessariis, verum quia Christum repudiabat, ideo a vera pace et faelicitate exulabat. : and therefore at the birth of Christ, the Angels sing Peace on earth e Luke 2.14. , that the inhabitants of the earth might learn to whom they are beholding for peace, & by whose means it is procured for them: and when Christ himself sends forth his Ambassadors abroad into the world, it is not to proclaim war, but to preach peace: it is the principal thing in their charge and commission, to offer conditions of peace, where ever they come: f Luke 10.5. Into whatsoever house ye enter, say first, Peace be unto this house. And there is a threefold peace that comes along with Christ and the Gospel: peace with God, peace with a man's self, and peace with others. Peace with God, that is the spring and fountain of all; peace with a man's self, that is as it were a stream that flows from it: and peace with others, that is a fruit and effect that grows out of both the former: this was employed, as some think, in that salutation Christ used to his Disciples, who when he appeared unto them after his resurrection, he said unto them three several times, g john 20. Peace be unto you: to signify, that by his death and passion, this threefold peace was purchased for them. When man was first created, he had all this peace h Bern. in annun. B. Mariae ser. 1. p. 30. Homini recens orto, etc. pacem, qua foveretur et delectaretur, addidit manus benigniss: creatoris: pacem utique duplicem, ut nec intus pugnae, nec foris timores, id est, nec caro concupisceret adversus spiritum, nec esset ei creatura ulla formidini. , till his sin and disobedience rob and spoilt him of it: and when sin had once made entrance into the world, there was no more peace on earth, till Christ had brought it from heaven: but he undertaking to make war upon the enemies of peace, overcame them all, and so again settled this inheritance of peace upon the sons of men, making way through the blood of his Cross, that they might again have peace with heaven, with earth, and within themselves. 1. First then, touching peace with God, the things of Christ and the Gospel, are things that belong to this peace. It is Christ that laid the foundation of it, by taking man's nature upon him: and therefore saith the Apostle, i Ephes. 2.14. he is our peace: Implying, that it is for his sake, and through his procurement, that there is a happy peace concluded between heaven and earth. When two great Kingdoms are at deadly war and enmity one with another, if a marriage can be contrived between the two heirs of those Kingdoms, it is a means to unite them into one, and conclude a happy peace between them, as we have seen by experience in this Land, when there was deadly feud and enmity between the house of Lancaster and York; the happy conjunction of the red-rose and the white, brought a settled peace unto this Nation. So when there was nothing but war between heaven and earth, the Son of God matching himself to the nature of man in his incarnation, did thereby lay the foundation of this happy peace, and therefore he calls it his peace k John 14.27. , as well he might, because it cost him dear to make that purchase; it was the price of his own blood, the dearest blood that ever was shed, and therefore the greatest price that ever was paid. And when he was about to leave the world, he left this peace to his Disciples, as the best and greatest legacy that he could bequeath unto them l Aug. to. 10. the temp. serm. 146. Dominus noster de hoc mundo ad pattem transiturus, etc. maxim pacis bonum, et unitatis, quasi speciale munus, discipulis commendavit, dicens, pacem meam do, etc. q.d. in pace vos demisi in pace vos inveniam, proficiscens voluit dare, quae desiderabat rediens, in omnibus invenire. , My peace I give unto you, my peace I leave with you, &c m John 14.27. . Had it not been for Christ, God the Father had never entertained any thoughts of peace towards the sons of men; and the Gospel is nothing else but a Charter of peace, wherein is set down that new covenant which is written and sealed with the blood of Christ, and those new articles of agreement between heaven and earth; and therefore the Covenant of grace, it is termed a covenant of peace n Esa. 54 10. Ezek 34.25. , because it declares that foundation of peace which Christ hath laid; and is the ordinary means, and the instrumental cause of working a settled peace between God and man: for, 1. It offers conditions of peace to the sons of men, and lets them know upon what terms God is willing to enter into a covenant of reconciliation, and to be at peace with them; and in this respect the preaching of the Gospel is said to be a publishing of peace o Esay 52.7. , and the preaching of peace p Acts 10.36. . 2. It guides their feet in the way of peace q Luke 1.79. : it works faith in them, whereby they are justified, and so come to have an actual share, and interest in this peace. r Rom. 5.1. Being justified by faith, we have peace with God. 3. It keeps the heart and mind in a peaceable estate with God; feeds and fills it with peace, while he walks in obedience answerable unto it, till at length he come to see the salvation of God with old Simeon, and to have that peace which he so much desired; that is peace at the last, peace at the parting, which is worth all the rest. s Luke 2.29. Lord now lettest thou thy servant departed in peace according to thy word, etc. 4. It brings him to the full fruition and enjoyment of everlasting peace, to the crown and perfection of this peace, where all things shall be removed away for ever, that might any ways hinder or disturb this peace t Cassiod. in Psal. 36. Vbi nihil adversum, nihil contrarium. , to the peace of glory, or that peace which accompanies eternal life, which is a peace that passeth all understanding, a peace as far above that which now he hath, as the heaven is above the earth; as fare beyond it, as the life of glory goes beyond the life of grace u Aug. de civ. Dei li. 19 c. 11. & to. 10. tract. in joan. 77. . This is that peace foretold by the Prophet Esay, x Esay 57.2. Peace shall come, they shall rest in their beds, every one that walketh before him: so that the things of Christ, and the things of the Gospel, are things that belong to this peace with God. CHAP. 20. Peace of Conscience, and peace of contentment, are from Christ and the Gospel. Chap. 20 2 SEcondly, touching the peace which a man hath at home with himself, and in his own breast; this is a fruit of the former, that is, of his peace and reconciliation with God; and therefore it is a part of that purchase which Christ hath made, and a part of that precious fruit which the Gospel bears; whether it be peace of Conscience, or peace of contentment; both grow upon this root. 1 When Christ comes to dwell in the heart by faith, he stills all the raging storms of a guilty conscience, and settles peace in it; like as it was with the Disciples when they were in a Ship at Sea, there rose a great tempest, so that the ship was covered with waves; but so soon as Christ was entered into the ship, he rebuked the winds and the sea, and there was a great calm a Mat. 8.23.26. ; so when Christ entereth into the ship of the soul, he rebukes the raging winds of a guilty conscience, and establisheth peace there, by opening the eye of the soul, to see that God is become a reconciled Father unto her, and at peace with her; and by giving unto her a sense and feeling of the love of God, and of that inward sweetness that accompanies the estate of reconciliation, saying unto her, as he did to the sinful woman, that washed his feet with her tears b Luke 7.50. ; Thy faith hath saved thee, go in peace; for this peace of conscience it is a principal part of Christ's Kingdom, as the Apostle speaks c Rom. 14.17. , The Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; & it is a fruit of the Gospel to; for when a man takes in those undoubted and undeniable principles of practical truths, which the Gospel commends unto him, and endeavours in truth and sincerity to walk answerable unto them, this breeds peace of conscience; because when he reflects upon himself, and his own ways, he finds in himself those qualifications which have the promise of mercy and peace made unto them; according to that of the Apostle d Gal. 6.16. , As many as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of God: and when a man walks according to the rule and direction of a conscience rightly informed, it will ever excuse him for well doing, and withal speak peace to him; so that the life of justification, it gins with this inward peace of conscience; and the more studious and careful that any is to follow after righteousness, the more is he filled with this peace; and by continuance in well doing, till he come to the upshot and closure of his life, he comes to end his days in peace; according to that of David e Psa. 37.37. , Mark the upright, and behold the just, for the end of that man is peace. 2 Again, peace of contentment, it is a part of that fruit which Christ and the Gospel yields: A man that is a stranger to Christ and the Gospel f Chrysost. to. 3. in V. T. ca●t. Graecolat expos in Psal 4 pag ●6. B.C.D. & pag. 37. A. B. August. to. 10. ad fratres in cremo. serm. 2. G. H. O pax tale bonum es in reb. creatis, tam mirificum, etc. quod nihil dulcius solet audi●i, nihil delectabilius concupisci, nihil utilius possideri, spiritus. n. humanus sicut nunquam vivificat membra, nisi fuerint unita, sic Spiritus Sanctus nunquam nos vivificat, nisi fuerimus unici pace, etc. Ille ve●è pacem habet, qui nihil appetit de saeculo possidere, etc. quietissimam vitam agerent h●mines in terra, si haec duo verba à natura terum omnium tollerenter, s●licer, meum et tuum. , if the world frown upon him, and cast him behind hand, it distracts and divides his mind with carking cares, and distrustful thoughts, saying, What shall I do? what shall I eat? what shall I drink? or wherewithal shall I be clothed? If losses and crosses lie heavy upon him, or threaten him much, it rends and pulls him asunder with excessive grief, and immoderate fears; if the sun of prosperity do but begin to smile upon him with the flattering rays, and beams of these outward things, if there be but the least door opened to wealth and riches, to honour and preferment, and some slender hope given unto him of obtaining the same, he is carried after them with a restless and inordinate desire; he cannot sleep for the thought of them; and if his hopes be dashed, and disappointed, his heart is troubled, and even ready to break asunder, and die within him, through anguish of spirit, through impatience & discontent: but when the heart is established with grace, when it is filled with the things of Christ and the Gospel, this it balaseth the soul, and works in it that calmness and quietness of thoughts, that tranquillity and serenity of mind, that staidness and composedness of affections, that keeps a man within due compass, and moderation in all estates. The heathen Philosophers which have spent their thoughts upon this theme, and argument, and bend their studies and endeavours, to find out some helps and remedies in this kind, they have done something, but all too little to bring the soul to a settled and resolved peace; it is only Christ and the Gospel, only grace and religion that can do this; because it is that only that inables a man throughly to deny himself, without which self-denial it cannot be done; it is only that which rectifies the judgement, and sets up reason in her lawful throne, to rule and command aright; and where reason rightly commands, and the rest of the powers and faculties obey and submit themselves, that preserves and keeps an orderly peace in the soul; for like as it is in the natural body, when there is a sweet harmony of all the parts, and every member keeps his due place and order, the body is at ease and rest; but if any member be out of joint, or one member pulled from another,; brings much grief and trouble, and the body cannot be at rest, till every member be rightly jointed, and set again in his due place: even so it is with the soul, when reason is set below, that should sit as a Queen above, to give direction; and sensual appetite, which should be subject, bears rule, all things must needs be disjointed, and out of order; and therefore there can be no peace till every power and faculty of the soul be orderly reduced, and set again in his own place: Or, like as it is in the Commonwealth, when the lawful King is unnaturally dethroned, and a Tyrant set up in his place, there can be no peace, because the lawful King, and all that take part with him, will still be endeavouring, and attempting to to recover that which is lost, and to have the crown set again upon the right head; even so, when reason is dethroned, and the inferior faculties of the soul, the fancy and conceit, or the sensual appetite set up a loft, it must needs put all out of orer, and occasion trouble within, there can be no peace there, till all these misplaced powers of the soul be reduced back again into such an orderly frame, that each of them keeps his own place and rank: now it is only. Christ and the Gospel, only grace and religion, that can help all this. 1 This peace of contentment is that in the soul, which rest is in the natural body. The stone cannot rest till it come to the earth and centre which is the place of its rest, and there it resteth, and moves no more; so the soul cannot rest, nor find any true peace, till it come to pitch and settle itself upon Christ, who is the proper place and centre of rest, g justin. sascic. amoris ca 16. p. 171. Proh dolour, quam maxima in creaturis omnibus penuria est! quoniam earum nulla potest praestare suis dilectoribus pacem: pacis satietatem minimè tribuunt, sed acrius accendant; fatigant quaerentis animum, non pac●nt; illumque vana promissione deducunt, carent prorsus eo, quod in ipsis exquiritur, bono. , and there it may find peace, and rest enough, so that she needs not to move or seek out for it any more. Noah's Dove could find no rest for the sole of her foot, till she returned to the Ark, and there she finds a resting place; so the soul finds no true rest or peace within, till she return to Christ, and there she finds a resting place; because he rectifies the judgement, to see that there is contentment enough to be found in him alone; and that the peace and rest which is so much sought for in other things, is there only to be had, and no where else; and then he works upon the inferior faculties, which are apt to raise up mutinies in the soul, and brings them in subjection hereunto, whereupon follows rest and peace within: This is that which Christ himself promiseth h Mat. 11.29. , Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls. 2 Again, this peace of contentment, is that in the soul, which calmness is in the sea and the weather; that is, when the winds do not blow, and bluster; when the waves do not rise and fall, dash and beat one against another; when that body of Waters doth not roar or make a noise, but is still & silent; so this calmness and peace is then in the soul, when the winds of distempered passions do not bluster within, nor the raging waves of impatience and discontent, rise and fall without, nor the motions of the affections grow exorbitant and irregular, but are framed to such an equal, and even tenor, and moderation, as doth qualify and temper all disordered unruly windings and turnings in them, and give a man leave and liberty to be master of himself, and to enjoy himself in all occurrences; like as it is with a pair of equal balance, when they are jogged or suddenly moved, they may rise and fall, & shake up and down for a while, but after some little agitation, they will settle themselves in an equal poise, and there stay; even so, where there is this peace in the sou [e, though unexpected occasions, when they do suddenly surprise a man, may raise up some commotions in him for a while, yet when he comes more diliberately to recollect his thoughts, he doth at length incline himself into a settled and resolved contentment: Chap. 21. Now it is only Christ and the Gospel, only grace and religion that can work and mould a man in this frame and temper of spirit, because it is that only that can mortify and kill the inordinate lusts and affections of the old man: Saint Paul had this peace of contentment, but it was grace and religion that learned him the same, as himself confesseth i Phil. 4.11, 12. , I have learned in whatsoever estate I am, therewithal to be content. I can be abased, and I can abound; every where, in all things, I am instructed, both to be full, and to be hungry, to abound, and to have want. CHAP. 21. The things of Christ and the Gospel, make peace on earth amongst men. 3 TOuching peace with men, this is also an attendant upon the Gospel, and an inseparable companion of the two former: he that is at peace with God, and finds the sweetness of peace within his own soul, he cannot but love peace, and desire to live in peace. There was a general peace through all the world at the birth of Christ a Hieron. come. in joel. cap. 3. ; the Temple of janus, which used always to stand open in time of war, was then shut up b Sueton. in vita Augusti. & Pint. in Esa. c. 2. v. 4. ; a sign, that fair weather and haltion days of peace were to follow after; and fit it was that it should be so, because the Prince of peace was then borne, and came into the world. The dew useth not to fall in storms and tempests, when the face of the heaven is black with Clouds, but in clear and fair weather, when the sky is bright, and the winds silent, as the Philosopher observes c Aristot. Mete●r. l. 1. c. 10. no marvel then if it be a calm and peaceable season, when Christ the dew of the morning, was to fall from heaven. When the Halcyon or Kings-fisher makes her nest in the sea, and brings forth her young, the Mariners d Ambros. Hexamer. l. 5. ca 13. Vbi undosum fuerit mare, positis ovis Halcyonis subitò mitescit, & omnes cadunt ventorum procellae, etc. tantam gratiam avis minuscula divinitus indultam habet, ut hos dies nautici praesumptae serenitatis observent, quos et Alcionidas vocant, quibus nullos motus procellosae tempestatis horrescant. presume of calm and fair weather; and when the Prince of peace was to make his abode and habitation amongst the sons of men, it might well presage great peace towards them: it was the blessed fruit of his birth, that the partition wall between Jew and Gentile, which Moses set up, was taken down, and both Nations peaceably united into one people; his coming into the world did not only erect and set up jacobs' Ladder, a Ladder that reached from earth to heaven, that the sons of men might have peaceable intercourse with that place, but also it did prepare and make way for Isaiahs' Bridge e Isa. 19.23. a Bridge that should reach from Ashur to Egypt, and from Canaan to them both; that is, a way and passage for a general peace between nation and nation, that there might be free and peaceable traffic & commerce amongst them. That which the Poet speaks of Augustus Caesar, that in his time the rough ages of the world should grow into a more civil and peaceable agreement, and that the gates of war should be shut up f Virg. Aeneid. l. 1. Aspera tunc positis mitescent saecula bellis, Claudentur belli portae, etc. , the Prophet Isaiah most truly foretells it of Christ, who was borne in the days of Augustus, that in his time Nation shall not lift up a sword against nation, neither should they learn to fight any more, but should break their swords into mattocks, and their spears into scythes g Esay 2.4. . The world indeed hath ever been jealous of Christ and the Gospel, as if they were enemies and disturbers of her peace. Ahab could put the word upon Elijah, h 1 King. 18.17. Art not thou he that troubleth Israel? and it hath ever been the ordinary course of the men of this world, when they have smarted for their own sins, to father all their troubles upon the Christians, and true religion. But alas, they are far wide, and much deceived; for there is not a stronger tie and obligation under heaven, to link men together in the bond of peace, than the Gospel is; and what ever may be pretended by some that profess the Gospel, yet if any be of a troublesome and contentious spirit, a hinderer of peace, or an enemy to it, either in family, Church, or Commonwealth, sure I am, that he never learned that from Christ and the Gospel i Pacem, qui accepit, teneat; qui perdidit, reparet; qui amisi, exqui●at; quoniam qui in eadem non fuerit inventus, abdicatur à Patre, exhaereditatur à Filio, à Spir: sancto alienus efficitur, respuit n. munus oblatum, qui datae legis contempserit bonum, nec poterit ad haereditatem Domini pervenire, qui testamentum noluerit observare: non potest concordiam habere cum Christ, qui discors esse voluerit cum Ch●istiano. Aug. to. 10. the temp. ser. 67. : for the wisdom that Christ and the Gospel teacheth, is first pure, then peaceable k jam. 3.17. : and though there be many other doctrines in the Gospel that are much pressed, and strongly put on by the Apostle, yet ye shall scarce find such quickening passages in all the Scripture beside, as when he comes to persuade unto peace: take one place for all, l Rom. 12.18. If it be possible, and as much as in you lies, have peace with all men. It is possible for a man, and it lies in his power to do much, if he will engage himself upon it. Now the Apostle presseth him, by all that is possible for him to do, by all that lies within the compass of his power, to bend himself for peace. Why doth he use such moving strains, and pressing incentives, but to show that above all other duties, men are most backward to this, and have most need to have it spoken home unto them, as being that which knits all together: like mortar in the wall, that fastens the stones, and makes them lie firm in the building. So that the Gospel is so fare from troubling or disturbing the peace that should be amongst men, that there was never any doctrine that did more strongly conclude for it m Aug. to. 10. the temp serm. 169. Meritum Christianae virtutis vilescit in cunctis, si unitatem non habet pacis, nec pervenit ad vocabulum filii, nisi per nomen pacifici: pax est, quae dat nomen ingenuum, mutat come conditione personam, ex famulo liberum, filium facit ex servo, etc. amicum facit ex Deo, patrem reddit ex Domino, etc. En filius Dei esse incipit, qui pacificus esse coepit, non vult filius dici, qui pacificus noluerit inveniri, negat sibi patrem Deum, qui haeres pacis esse nequivit. , nor ever any that were found more peaceable, than those that have been the most sincere professors of it. It is one of the principal blessings promised in the new Covenant, n Jer. 32.39. I will give them one heart, and one way, that they may fear me for ever. And it was fulfilled in the Primitive Christians, as St. Luke hath recorded it, o Acts. 4.32. The multitude of them that believed were of one heart, and of one soul. Like Ezechiels' wheels p Ezec. 10. , fashioned so like one unto another, and so framed and set together one within another, that they seemed to be but one wheel: when one moved, all the rest went with it; and when one stayed, all the rest stood still. Or like as it is with the wheels in a clock, though some be greater, and others less, yet such a proportion and correspondency there is between them, that all finish their course and motion within the same space of time, they move together, and rest together, and conspire together, Chap. 22. to make the clock strike at the appointed hour: even so where Christ and the Gospel are entertained and embraced, such a peaceable harmony do they work in the minds of men, that they make them all conspire in one for the promoting of God's glory, and the public good. And therefore the things of Christ and the Gospel are things that belong to this peace. CHAP. 22. The things of Christ and the Gosopell should be regarded so much the more, because they are things that belong to a man's peace. ANd how should this endear and ingratiate the things of Christ and the Gospel to every one, Use 1. To bring men in love with Christ and the Gospel. seeing they are commended unto him under the sweet & amiable name of peace. Peace, it is a blessing of unknown worth; it was the end why Christ came into the world, to purchase and procure this peace for men; 1 Bonum, cum quo sunt omnia bona. August. to. 10. the te●p. serm. 166. D●na omnia suae pollicitationis et praemia, in pacis conversatione Dominus promisit. Vide ibid. ad fratres in erem ser. 2. D. H. and therefore doth he purposely make choice of this expression, the more to endear these things to every one that hears of them; for peace, it is a thing that is good in itself; and amongst other good qualities which are found in it, there be three things that do especially commend it unto all: 1. Because it is accompanied with so many other good things that come along with it, or follow upon it, as safety and security, arts and sciences, wealth and riches, etc. all which are usual companions of peace, and do most flourish in times of peace; and whatsoever good things it finds where it comes, it makes them better; lands and liberty, place and authority, honour and preferment, all these are good, but far better when they are sweetened with the name of peace; yea things that are otherwise evil, they are qualified and made good by it. a Prov. 17.1. Better is a dry morsel, if peace be with it, than a house full of sacrifices where there is strife, because contentment of mind is worth all; the prison is a palace, the dungeon a paradise, the house of correction a heaven upon earth, when it is accompanied with inward peace of conscience. 2 Bonum, sine quo nihil est bonum. 2. It is such a good, as that nothing is truly good without it b Chryso. to 2. in V.T. p. 522. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : though a man have great plenty of outward blessings, yet all lie open to many hazards, to much peril and danger, if he have not peace with them; and therefore it is termed the blessing of peace c Psal. 29.11. : to signify, that all which a man hath, though it be never so much, it is unblessed to him, so long as he hath not peace with it. 3 Bonum & jucundum. 3. It is a good that all desire; a good full of pleasure and delight; d Psal. 133.1. Behold how good and pleasant a thing it is for brethren to dwell together in unity; and there are but few such good things: some things are good and profitable to the body, as Physic, and other means that procure the health of it; some things also are good and profitable to the soul, as fasting, watching, suffering afflictions, and those severe exercises of mortification, which are enjoined in the school of Christ; but no great pleasure or sweetness in any of them. Some things again, they are pleasing and delightful to corrupt nature, as voluptuos courses, and other sinful contentments, but are neither good nor profitable for soul or body: and therefore where both these concur, it adds much to the worth of the thing. Now as Saint Austin * Aug. ad fratres in eremo, serm. 2. Quaedam sunt bona, quae non sunt jucunda, ut jejunia, vigiliae, macerationes, etc. quia caro in his non jucundatur: quaedam sunt jucunda, quae non sunt bona, ut commessationes, ebrietates, vix poteris in praesenti, unum invenire quod sic bonum et jucundun: cupis tamen illud invenire? persequere pacem, et amplectere eam; haec est enim sola virtus, quae habet bonum et jucundun. well observes, both these meet in the blessing of peace: and in these respects the very Pagans have highly honoured the name of peace, who knew little or nothing more touching the worth of it, than that which was to be seen in this outward peace amongst men. But to Christians, who know the worth of that hidden Manna, which no man knows, but he that hath it, that is, of peace with God, and peace of conscience, this should much more endear the things of Christ, and the Gospel to them, and make even the very feet of those to seem beautiful, who bring unto them the glad tidings of peace and of good things: yea such is the excellency of this peace, that God himself is pleased to make it a part of his royal title, and to style himself by the name of the God of peace: and the Son of God seems to glory more in that, than in any other title, that he is called the Prince of peace. Now as it is amongst Kings and Princes, when they have diverse lands and territories under their dominions, they commonly have their name and appellation from that which is greatest; even so it serves to show the worth and excellency of peace, in that amongst the glorious attributes of God and of Christ, ye find so often mention made of the God of peace, and the Prince of peace. And therefore it doth not a little enhance and raise up the price of the things of Christ and the Gospel, and so should endear them the more to every one, because they are things that belong to his peace e Aug. to. 10. the temp. ser. 166. Si Christi haeredes esse et manner voluerimus, in ejus pace esse et manner debemus: concords n. et unanimes esse praecepit, dilectionis et charitatis foedera, incorrupta et inviolata mandavit, etc. pax enim plebis sanitas, gloria sacerdotis, patriae laetitia, et terror hostium. Ibi. ser. 167. Pax est serenitas mentis, tranquillitas animae, simplicitas cordis, amoris vinculum, etc. haec est quae simultates tollit, bella compescit, comprimit itas, superboscalcat, humiles elevat, discords sedat, cunctis est placita, etc. . And indeed, if he did rightly weigh and consider of the matter, he would be more ready to make after them, and to lay out himself in the pursuit of the same: as Christ said to the woman of Samaria, f john 4.10. If thou hadst known, thou wouldst have asked; etc. or if he did wisely ponder the worth of peace, to which they belong, he would not value them at so low a rate, as many do. Like those brutish Gadarens g Mat. 8.34. , who when Christ came amongst them, they came all out unto him, and besought him to departed out of their coasts: preferring their very hogs and swine before those things that concerned the everlasting peace and welfare of their souls. If the owner of the field did know of the treasure that lies hid in it, he would not pass it away upon such facile and easy terms, as many times he doth; and so if men did know and steep their thoughts in the meditation of the transcendent worth of the things of the Gospel, they would not under-prize and undervalue them as they do; nay they would purchase and procure them, were it with the dearest drop of their own blood. Little do men think what they refuse, when they make so light account of the things of Christ and the Gospel: it made Christ to weep over Jerusalem here, with many tears, and much lamentation, because she would not know, or take notice of them; and those tears show, that even tears of blood, if it were possible to shed them, were little enough to bewail the loss of them: for who can sufficiently express all that goodness which is here comprehended under the name of peace? It is a peace that passeth all understanding, as the Apostle speaks h Phil. 4.7. . Many have a large understanding, even as the sand on the sea shore; many have a deep reach, and are able to see fare into matters; yet such is the transcendent worth of this peace, that it doth not only surpass the most sublime and refined understanding of any one, but even all understanding i Guliel. Parisie. de retri. sanct. pa. 303. Exuperat omnem sensum, etc. vel incomprehensibilitate sua, ut nullus sensus immensitatem ejus prout est, et quanta est comprehendere possit, vel suavitate su● quemadmodum nullus visus totam luminositatem solis capere sufficit, imo radiolo ejus modico impletur; sic nullus sensus capere sufficit, id est, sentire immensitatem suavitatis pacis Dei. : so that when all are laid together, they do not all conceive so much worth and excellency as is in it: for as it passeth all understanding to conceive the misery of a man that hath God for his enemy, and is out of his protection; because there is no place, no estate, no condition, where he can be safe and secure, seeing wheresoever he is, he is in the midst of his enemies; for all the creatures, they are God's host, they take part with him, and are ready at his appointment to be up in arms, and to avenge his quarrel, if he restrain them not: even so on the contrary, it passeth all understanding, to conceive the happiness of him that is at peace with God: for all the creatures under heaven have a command to do him good: Chap. 23. the stones of the field are in league with him, & the beasts of the field are at peace with him k Job 5.23. . Yea his very enemies are under that providence, which makes them to be at peace with him l Prov. 16.7. : and which is infinitely more, all the glorious attributes of God himself are engaged, and lie at stake for his good. CHAP. 23. The way and means how to get true Peace. A rule of direction how to get peace. 2 IF the things of Christ and the Gospel be things that belong to every man's peace, then may this serve as a rule of direction to every one, what course to take for the obtaining of peace; and that is, to kiss the Son lest he be angry, to embrace the Gospel, to bid Christ welcome, that shall bring him peace at last. Peace is that which all would have, and few find, because they mistake the way that leads unto it a Iust. fasc. amor. cap. 16. pag. 101. Horrendun spectaculum, et compassiva consideratio est, caecum sitientem aspicere, et aquae rivulos quaeritantem, atque in luti volutabro se mergentem, ut inde suis suae satiet appetitum. Behold, here is the way of peace; if any desire to find it, let him seek it in this way, and by these particular steps and degrees. 1. Seek it in the right place, in the house of God, where the Gospel is preached. b Hag. 2.10. The glory of the later house shall be greater than the former; and in this place will I give peace, saith the Lord of hosts. Peace is not a flower that may be gathered out of every garden; it is not a fruit that grows on every tree, it is not to be had every where, nor is it to be found any where, but only in this place, in the house of God. Pharaoh supplied the wants of his people in the years of famine, but it was from josephs' store-house, all the provision was laid up there, that from thence it might be transmitted to his people: So God speaks peace to his people that are in trouble, and supplies their wants with the blessing of peace, but that blessing is laid up for them in Zion, in the House of God, that from thence it may be transmitted unto them; c Psal. 128.5. The Lord shall bless thee out of Zion; and the reason is, because the means whereby this peace is wrought, the public Ordinance of God is erected and set up there: d Jsa. 57.19. I create the fruit of the lips to be peace; that is, the Word preached; for as the Gospel is a Gospel of peace e Gualt. come in loc. Creabo fructum labi●rum, id est, praedicationem Evangelii, per quam pax annunciabitur, longinquis & propinquis, id est Iudaeis simul et gentibus. so the preaching of it, is a preaching of peace, as hath been showed. 2 Seek it in the right way, that is, in the way of obedience, in following the mind and counsel of Christ, and walking according to the rule of the Gospel * August. to. 10. li. 50. Homil●ar. homil 17. Charitas cum fide ipsa te perducet ad pacem, veram pacem, plenam pacem, solidam pacem, securam pacem, ubi nulla pestis, nullus hostis, ipsa pax est finis omnium desideriorum bonorum. ; for the blessing of peace is promised to such only as walk according to this rule f Gal. 6.16. : Piety and religion is the way to true peace, and therefore the Apostle joins them both together, to show that one cannot be had, or enjoyed, without the other: No peace without holiness; g Heb. 12.14. follow peace with all men, and holiness, without which no man shall ever see God. While Adam kept his garment of innocency and righteousness, he enjoyed perfect peace, both with God, and himself, and all creatures; but when he cast away that, he made ship wrack of his peace; peace will not dwell but in the habitation of righteousness. The Angels sing first glory to God, and then peace on earth h Luc. 2.14. ; to signify that God's glory must be provided for, before there will be peace on earth. God hath made large promises of much peace▪ but it is to such as love his law i Psa. 119.165. All sin is an enemy to peace: it was sin that broke the first league of peace that ever was concluded betwixt heaven and earth, and while that takes place, it will not give way to any new agreement, nor suffer any new Articles of peace to be drawn between God and man. Sin, it is a Schismatic, that secretly undermines this blessing of peace; nay, it is a rebel that openly breaks out against the peace, and therefore no marvel though it banish peace, where it finds entertainment. Had Zimri peace which slew his Master k 2 King 9.31. ? when h jeoram asked jehu, Is it peace? he had this answer returned, what peace l Aug to. 10. the temp. serm. 166. Pax cum bonis, & praecepta Dei servantibus custodienda est, non cum iniquis et sceleratis, qui pacem inter se habent in peccatis suis, etc. Pax cum bonis, et bellum cum vitus, semper habendum est, mala siquidem implorum hominum odio habenda sunt. so long as the whoredoms of thy mother jezabel remain and her witchcrafts are yet in great number m 2 King. 9.22. ? Implying, that while a man gives himself leave and liberty to live in any known sin, and will not be reclaimed, in vain doth he expect and look for peace; for what agreement can there be between light and darkness? what concord or peace between Christ and Belial? 3 Seek it of the right owner, ask it of God by prayer; he only is the fountain of true peace, and prayer is the Bucket that draws it from him; therefore the Psalmist enjoins prayer to be used, as a means for obtaining peace upon Jerusalem n Psa. 122.6. , Pray for the peace of jerusalem. God creates the fruit of the lips to be peace, as hath been showed, and that is, not only the preaching of the Gospel, but also, as others interpret it o Corne. à Lapid. come. in loc. Dedi judaeis in babylon, etc. pro fructu & mercede orationis suae pacem. Vide Hugon. de Sanct. Car. & Adam. Sasbout. in loc. , confession of sins, and fervent prayer; for these are also the fruit of the lips; pardon and peace they go together; and as confession of sins, and earnest prayer to God is a means of obtaining pardon and forgiveness, so also is it the way to get peace: These are the channels, in which the streams of peace run, and the Conduits in which they are conveyed; and therefore he that would obtain peace, he must address himself to the Throne of grace, and have recourse unto God for it, and that not only in times of trouble, when fear and danger drives him to God; but also in times of peace and prosperity, that it may the better appear, that he seeks unto God, not only out of necessity, as being compelled with his own wants, but rather out of a desire of entering into a Covenant of peace and reconciliation with him; for he that will have no acquaintance with God, while all is well with him, hath little reason to expect and look for peace from him, when things go ill with him. Prayer indeed is the key that opens, and unlocks the door of that rich storehouse of grace, wherein all blessings are contained, and so makes way for peace, which is one of the chiefest of them; but yet it must be so qualified, that it may find acceptance with God: and amongst other qualifications, there are two mentioned in Scripture; the first by David p Psal. 32.6. , Therefore shall every good man make his prayer unto thee in a time when thou mayst be found; his prayer must be seasonable, he must seek for peace in God's time, whiles he offers conditions of peace: the other by the Apostles q Jam. 5.16. , The prayer of the righteous availeth much, if it be fervent; & for him that would set an edge of fervency upon his prayer, when he makes request for peace, it will be requisite and necessary to know the worth of those things that belong to his peace; for as in bodily cures the remedy must be known, before it can be used or applied; even so it is here, the worth of peace must be known, before it can raise up in the soul a desire suitable to the excellency of it; and therefore Christ here bewails the want of this knowledge in Jerusalem, saying, Oh, if thou hadst known, & c! implying, that this was the cause why she made so light account of the things that concerned her peace, and desired them no more, because she did not know the worth of them; whereas, on the contrary, the wise merchant r Aug. to. 10. ad fratres in eremo. serm. 2. H. Nemo est qui non velit pacem habere: interroga omnes si pacem desiderent, omnes unâ voce dicent, hoc amamus, hoc optamus, hoc concupiscimus, hoc volumus. that found this treasure of peace hid in the field of the Gospel, because he prizeth it highly, that makes him so earnest in the pursuit of it, that he resolves to have it, s Mat. 13.44. though it cost him all that he hath to make that purchase. CHAP. 24. How a man may know whether his peace be of a right stamp or no. Chap. 24 3 IF the things of Christ and the Gospel, be things that concern every man's peace, hereby then may every one make trial of his peace, whether it be of a right stamp or no; many persuade themselves that they are at peace with God, and have true Characters of peace within themselves, who if they be brought to this touchstone, will easily be discovered to be such as are deluded with a false peace, and have little or nothing more in them, than a vain hope, and confident presumption. When Saul gave it out very confidently, that he had fulfilled the commandment of the Lord a 1 Sam. 15.13. , Samuel said unto him, What meaneth then the bleating of the sheep in mine ears, and the lowing of the oxen which I hear? If the sheep and the Oxen had been slain, according to the commandment of the Lord, they could not have been heart bleating, and lowing, as now they were; and therefore this, it was an undeniable evidence of saul's guiltiness; so may it be said to many, who give it out with no small confidence, that they have true peace, peace with God, and peace within themselves; but if it be so, how comes it to pass that there is so little of Christ and the Gospel in them b August. to. 10. de. temp. serm. 169. Sequi Christum est habere pacem, et non sequi quod pacis est, hoc est habere in magistro, ex parte quod dilig●s, ex parte quod damns. so little meekness? so little mercy? so little patience? so little humility! so little love and charity? are not these things that belong to their peace? And therefore let every one bring himself unto this Tribunal, and try himself by this Touchstone; let him measure the truth and reality of his peace, by the truth and reality of those things that belong unto it; and amongst other evidences which Christ and the Gospel give in, as testimonies and witness of this peace, there be these four by which it may be discerned. 1 The time when it is wrought. 3 The means whereby it is wrought. 3 The manner how it is wrought. 4 The fruits and effects that follow upon the working of it. 1 Concerning the time when it is wrought; it is not till a man have been first humbled; God first proclaims war to the guilty conscience, in the voice of the Law, before he speak peace unto it in the still & silent voice of the Gospel; he first speaks from Mount Sinai in thundering and lightning, before his voice be heard upon the peaceable hill of Zion; he first convinceth men of sin, before he reveal unto them the righteousness and peace, which is brought to light by the Gospel. The King pardons none but such as are first condemned by the law, because none else have need of it; even so, God speaks pardon and peace to his people, but it is to such only as have been wounded and slain with the sense and feeling of their sins; he first pursues them with legal terrors, before he set open the door of the Sanctuary to them for ease and refuge: c Hag. 2.7. I will shake all Nations, etc. and the desire of all Nations shall come: Christ, who is, or should be the desire of all nations, he doth not come with peace and healing in his wings, till their souls be troubled, and well shaken out of the lap of security, with the fear of deserved punishment, as in Elijahs vision, the still and soft voice came not in the first place, but when the earthquake, and the strong wind, which rend the Mountains, and broke the Rocks, had gone before d 1 King 19.11, 12. : even so it is here e Sanct come. in loc. Cum Deus remigrare meditatur in animum, ex quo fuerat à peccatore relegatus, quia id sit plerunque per poenitentiam, fulgurat, tonat, et radicitus fundamenta convellit, neque aliter parare sibi domicilium soler. Vide Gregor. Mag. Moral. l 5. ca 25. & l. 11. ca 42. ; the spirit of bondage, that apprehends, and arrests the guilty conscience, and shuts her up in prison, it goes before the spirit of Adoption, which sets her at liberty, and bears her witness that she hath a share and interest in the covenant of peace, and reconciliation f Rom. 8.15. . If then any that was never humbled, that never knew what it was to be under the guilt of sin, shall persuade himself that all is at peace between God and his own soul; this is a sign that he deceives himself with a false peace; for Christ and the Gospel bring the glad tidings of peace to none, but such as are weary and heavy laden, according to that promise of Christ g Mat. 11.28. , Come unto me all ye that are weary and heavy laden, and I will refresh you. 2 Concerning the means whereby this peace is wrought, it is the Word and Prayer, as hath been showed: and therefore when God is pleased to speak peace unto the soul by these means, the Word also speaks peace unto it, and the eye of the conscience is opened in some degree and measure, to see that the promise of peace belongs unto her h Calvin. Com. add Roman. c. 8.15. in illa verba. Ipso n. spiritus una testatur cum spiritu nostro, etc. Intelligit Paulus spritum Dei, tale nobis testimonium reddere, ut eo duce ac magistro, spiritus noster statuat firmam esse Dei adoptionem. , by reflecting upon herself, and finding those qualifications in her, to which the promise of peace is made. It is God only that can speak peace unto his people; i Psal. 85.8. I will hearken what the Lord God will say, for he shall speak peace unto his people k Moller. come. in loc. Suo exemplo nos docet in calamitatibus, non ad humana praesidia, sed ad verbum divinitus raditum confugere; ut inde vera remedia petamus, nam extra illud verbum nulla est vera aut firma consolatio. , etc. He speaks peace, not vocally, but really; his speaking of peace, is a giving of pardon, and a working of peace; and therefore when David prays for peace, he makes that expression of it l Psal. 35.3. , Say unto my soul, I am thy salvation. Trouble of conscience, it ariseth from the want of God's love and favour, and therefore it is only the presence and apprehension of it, that can remove that trouble, and settle peace there: if darkness be the cause of trouble, it is only light that can make peace: and so it is here, it is spiritual darkness, occasioned by the absence of the Sun of righteousness, that breeds all her trouble; and therefore it is only the light of God's countenance, shining upon thy soul, that can cause peace to spring up there; when the face of heaven smiles upon the conscience, and gives her an inward sense and feeling of the love of God, and of that hidden comfort which accompanies the state of reconciliation; there is the true jerusalem, the vision of peace; it is God only that justifies the penitent and believing sinner, and peace of conscience is the immediate fruit that follows upon the giving of that sentence: m Rom. 5.1. Being justified by faith, we have peace with God. When God pronounceth the sentence of absolution in the conscience, he doth in the same breath speak peace unto the soul: and this he doth by Christ and the Gospel; for whensoever God sealeth the pardon of sin to any, it is for Christ's sake that he doth it; the blood of Christ first speaks for him, before God speak peace unto him; and when he doth speak peace unto him, that the voice of God may be discerned from the delusion of Satan, who lulls men asleep with a false peace; there be means left for the discovery of it, even those means by which it is wrought, to wit, the voice of the Scripture, and the voice of a man's own conscience. God first speaks peace in the rule, which is the Gospel of peace, by laying out a general description of such qualifications and conditions, as have the promise of peace made unto them; and the conscience, by reflecting upon the rule, and a man's own ways, and comparing them together, doth in some measure see that the inward peace which she feels in herself, is true peace, and of a right stamp, because the Scripture speaks peace unto her, as well as God, and she finds in herself some ground and warrant whereupon to apply to herself the promise of peace. But when a man is confidently persuaded that he is at peace with God, who was never earnest with God in prayer for the obtaining of it, when the Scripture doth not speak peace unto him, and yet he flatters himself that he shall have peace, when he builds castles of peace in the air, but doth not find in himself such qualifications to which the promise of peace is made, that is a sign it is but a vain confidence, and foolhardy presumption, no true peace. 3. Concerning the manner how it is wrought, it is leisurely and by degrees; in the orderly working of this peace, the eye of the soul is first enlightened by the Gospel, to see that there is a covenant of peace, wherein conditions of peace are freely tendered to every soul that will embrace them; and this lets every one see to whom the Gospel is preached, that there is a possibility of obtaining peace, and so sets open a door of hope for him. Then secondly, God comes to hold a treaty with the soul in the ministry of the Word, about the terms and conditions of this peace, lets her see what sins she must forsake, what duties of obedience she must apply herself unto, if she will have and enjoy this peace. And then thirdly, God comes to prevail with her by his Spirit and his grace, to gain her consent, to the conditions that are required. And then lastly, hereupon there be articles of agreement drawn between God and the soul, and a conclusion of peace made up, and a covenant of peace actually entered into. God now gins to speak peace to the soul, and she gins to find and feel peace in herself, and so continues till either she fall into new sins, or meet with new temptations, which do again disturb and unsettle this peace, which is but weak at first, and easily troubled with doubts and fears; for howsoever this peace be usually more sensibly felt, when a man first gins with purpose of heart to cleave unto God, than afterward; yet it is more weakly grounded, and therefore more easily shaken with temptations: it is the long custom of exercise and experience, that must more and more establish the heart in the clear evidence and assurance of it: the conscience may be soon daubed over with untempered mortar, and quickly stilled with a false peace; but a sound peace, at least in any eminent degree and measure of it, is not so quickly attained unto. Superficial things are done in the half of that time that substantial things are a working: a wound or a sore may be quickly skinned over, but it requires more time to heal it at the bottom, and to work a perfect cure upon it. So a false peace is soon at the highest, and comes quickly to her full growth: like jonas gourd, that comes up in a night, and then it is so confident and peremptory, that nothing can unsettle or disturb it: but sound peace, it comes up more leisurely, & requires longer time before it can grow up to any great height. And therefore when men are no sooner stepped out of an ill course, and begin to look forward to that which is good, but presently they are filled with such a measure of peace, that they make not the least question of their reconciliation with God, nor fear any danger at all of being deceived: there is nothing that can trouble or stumble them in that matter: this is no good sign of any sound peace. There is a generation of men in the world, who as at first they take up a peace upon a false imagination of an absolute promise made unto them; so they hold it afterward in the same tenure. And therefore, though they neglect any duty that God requires, or fall into any sin that he forbids, it doth not abate or diminish any thing of their peace, but as they took it up independently upon any qualification in themselves, before they either repent of their sins, or entered into Covenant with God: so breach of Covenant doth nothing trouble or disturb the same; but let such read their doom in the words of Moses, n Deut. 29.19. He that blesseth himself in his heart, saying, I shall have peace, though I walk after the stubbornness of mine own heart; the Lord will not be merciful to that man, but his wrath and his jealousy shall smoak against him. 4. Concerning the fruits and effects of this peace, where it is wrought. Amongst others, there be these three which usually do accompany it: 1. He that is at peace with God, it will make him more careful to please God, more fearful to offend him. An unsanctified life can never be accompanied with sound peace, because this peace it is sought and obtained in the way of obedience, as hath been showed. The way of peace, and the way of righteousness, are both one: as righteousness and peace they met in Christ and kissed each other o Psal. 85.10. , so do they meet in all true believers: they are inseparable companions in the kingdom of Christ, and essential parts of it p Rom. 14.17. The Kingdom of God is not meat and drink, but righteousness and peace, etc. and therefore one cannot be had without the other. 2. He that is at peace with God, will show it in a loving and peaceable carriage towards men; because the same spirit which unites men's hearts to God, and makes them willing to enter into a Covenant of peace with him, doth also link their hearts and affections one to another q Aug to. 10. the temp. ser. 169. Dilectio omnibus votis ac desiderus amplectanda est, quae tot bona potest habere, quot praemia, custodienda omnibus viribus pax est, quoniam Deus semper in pace est. and makes them studious to keep the unity of the Spirit in the bond of peace, as the Apostle adviseth r Ephes. 4.3. And the more nearly their hearts are linked to God, the more firmly are they united in peace and love one to another. Even as it is in a sphere or circle, the lines that pass from the circumference to the centre, in which they all meet and are united in one point, the nearer they come to the centre, the nearer they join one to another; and the farther they are removed from the centre, the farther are they distant from one another: Even so it is here, the farther men are distant from God, the farther are they removed from peace and love between themselves; and the more nearly that they are joined in a covenant of peace with God, the more nearly are they linked in a league & affection of peace between themselves. In heaven there is nothing but peace; and there be none that are fit to inhabit that place, but such only as are sons of peace here on earth; and they have a promise made unto them, that they shall have fellowship and communion with the God of peace both here and hereafter: s 2 Cor. 13.11. Live in peace, and the God of peace shall be with you. 3. He that is at peace with God, will be at war with all sinful lusts, because these are traitors, and enemies that undermine his peace; and he that lives amongst his enemies, if he do not subdue and keep them under, he shall never be in peace. Now because the inordinate lusts and affections of a man's corrupt nature, which are enemies to God, and to his own soul, they are not perfectly subdued here in this life; therefore he that is at peace with God, must be at war with them. Christ who was the Prince of peace, and came into the world to settle peace on earth, yet it was a holy and religious peace, not a sinful peace that was intended by him; and so he would have his Disciples to conceive of it, t Luke 12.51. Think ye that I am come to send peace on earth? I tell you nay, but rather debate. When the Children of Israel were come into the land of Canaan, that they might live in peace there; they must make war upon the Canaanites, and utterly destroy them: for God tells them, that if they did not drive out the inhabitants of the land before them, those that remained would be as pricks in their eyes, and thorns in their sides, and would continually vex them in the land where they dwelled u Numb. 33.55. . So he that is entered into a covenant of peace with God, he will make war upon these Canaanites, that is, the remainder of corruptions that are left in him, because so long as these live, they will be as thorns in his sides, and pricks in his eyes: they will continually vex him, and never suffer him to enjoy a quiet and settled peace. When the Prophet foretells the peace that should come by Christ, he makes this expression of it, x Esay 2.4. That the Nations should break their swords into mattocks, and their spears into scythes: and it may be true in a spiritual sense, as the learned observe y Pint. come. in Isa. cap. 2. ver. 4. Nihil aliud est gladios in vomeres converti, et hastas in falces, quam sensus omnes omniaque nostra membra, quae sine Christi gratia in homine slagitioso arma sunt diaboli, mundi, et carnis, quibus anima nostra transfigitur effici vomeres agrum Domini operibus charitatis scindentes et arantes, vertique in falces fructus pietatis Deo gratissimos metentes. The members of a wicked man, they are swords and spears, wherewith he fights against God, and wounds his own soul: when by the grace of the Spirit he mortifies and subdues these, & brings them into a peaceable subjection unto Christ; then are they turned into mattocks and scythes, instruments of husbandry, fit for the tillage of God's field. And this is that which the Apostle exhorts unto, z Rom. 6.13. Give not your members as weapons of unrighteousness unto sin, but give yourselves unto God, as those that are alive from the dead, and your members as weapons of righteousness unto God. But when a man hath a settled confidence, that he is at peace with God, but hath little or no care to please God, or walk according to the tenor of that covenant that he hath made with God; when he is like the Salamander, that cannot live out of the fire of contention, but Ishmael-like his hand is against every one, etc. when he is in league with any sinful lust, and doth not make war against it, this is a sign that it is a vain presumptuous confidence which he hath, and no true peace. CHAP. 25. Such as are strangers to Christ and the Gospel, cannot have any true peace. Chap. 25 Use 4. Woe to the wicked. 4 IF the things of Christ and the Gospel be things that belong to every man's peace; than it must needs be a word of terror to all wicked men, who are enemies to Christ and to the Gospel, because so far forth as they set themselves against Christ and the Gospel, so fare forth they are enemies to their own peace, at least to all true peace that might be a stay and comfort unto them in the evil day: for though they make a covenant with death, and be at an agreement with hell itself; yet that is but a peace of their own making, a peace that will not hold water in the time of trouble; a peace that will end at length in a fearful storm; it is a woeful thing for any to be at peace with his sins, and with the enemies of his salvation a Justin. de disci. & perfect. c. 11. pag. 64. Nulla cum inimicis spiritualibus pax firmanda, semper mentiuntur et absque rubore laqueos tendunt. August. to. 10. ad fratres in erèmo, serm. 2. E. Habe●e pacem cum omnibus, omnium tamen vitia odientes; habete in cord, in over, in opere pacem: nam si Cain pacem habuisset in cord, non i●ruisset in fratrem suum: si Absalon pacem habuisset i●●re, non impugnasset patrem: si Judas habuisset pacem in opere, non fugisset ad laqueum. ; because so long as he is at peace with them, he is at war with heaven, at war with God, at war with Christ, at war with all things that might procure his welfare, and with all creatures that wish or desire his good: yea while he is at peace with them, he is in the next degree to hardness of heart, and already lulled asleep in that woeful security, that will one day awaken into horror and amazement. Mean while it is a sign that Satan hath a full, entire, and plenary possession of all, because the things which he hath are in peace; and if all were not surrendered up to him, there would not be such a peace. b Luke 11.21. When a strong man armed keepeth his palace, all that he possesseth is in peace; when Satan, the strong man, possesseth all, and there is no more to be had; he may well give way to a temporary peace: when the enemy hath got all into his hands, and brought all in subjection round about him, than there must needs follow a peace: but it is a woeful peace to the captive, when the enemy hath got all, when he can have no conditions of peace, but such only as the enemy is pleased to give; & such is the peace of all wicked men; it is a peace that is joined with perpetual bondage and slavery. If the jailor be at peace with his prisoner, it is a sign he hath him sure under bar and bolt; for if once he break lose from him, he than pursues him with hue and cry, and lets him know, that his former peace is now expired. If Laban be at peace with jacob, it is a sign he is content to be his drudge; for if once he gins to fly away from him, he shall soon hear, that Laban's peace is turned into war. If Pharaoh be at peace with the Israelites, it is a sign they are in bondage to him; if once they begin to think of their liberty, he is then up in arms, and hath no more thoughts of peace towards them: even so, if Satan be at peace with any, it is a sign they are wholly his, and it must needs be a woeful peace, that cannot be had without professed enmity against God; there is no true peace, but that which hath his foundation in Christ, and is wrought by the Gospel; as far as wicked men are from the things of Christ & the Gospel, so fare they are from all true peace: There is no peace to the wicked, saith my God c Isa. 57.21. the righteous man hath peace on every side; peace above him, because he is in a covenant of peace and reconciliation with God; peace beneath him, because hell hath nothing to lay to his charge; peace within him, because his own heart speaks peace unto him; peace without him, because he is in love and charity with all men; but there is no peace to the wicked, no peace above him, because God is his enemy; no peace below him, because hell hath an endless number of fearful and grievous things to charge him withal; no peace within him, because his own conscience hath a quarrel against him, and is ready to accuse him of many things; no peace without him, because brotherly love is a stranger to him, and the way of peace he hath not known. CHAP. 26. The comfort of such as carefully apply themselves to the things of Christ and the Gospel. Chap. 26 5 IF the things of Christ and the Gospel, Use 5. Comfort to those that are mindful of Christ and the things of the Gospel. be things that belong to every man's peace, then may this serve for the comfort of all those, who are mindful of these things, and to follow and pursue after them with all their hearts; for what ever account the world may make of these things, yet they are matters of transcendent worth, and of the highest concernment; and so they will one day be found to be, because they are things that belong to their peace; things that will bring that peace at last which is worth all, and more than all, that possibly can be laid out for it; for amongst other advantages, it brings these four singular privileges with it. 1 It gives a man boldness and confidence in his approaches unto God; a man that is not at peace with God, cannot be so confident that he shall speed in his suits and requests that he makes unto him; for God heareth not sinners a John 9.31. ; and therefore he must needs be more faint, and heartless, when he goes about them; but when a man is at peace with God, this it emboldens him to come to the throne of grace, and with confidence to plead his interest in the Covenant: b 1 john. 5.14. This is the confidence that we have in him, that whatsoever we ask of him, according to his will, in that he heareth us: and this is a great privilege, like as it is with a favourite at Court, who hath always the King's ear, and is sure of audience whensoever he comes, and also to prevail in whatsoever suit or request he makes; even so it is with a man that is at peace with God. 2 It frees the heart from those armies and changes of fears and doubts, which a guilty conscience is subject unto, and continually assaulted withal c Chrysost. to. 3. in V.T. edit. Gr●ecelat. pag 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . A man that is not at peace with God; he is afraid of every thing, if it be but the shaking of a leaf, if he do but hear a noise in the dark, it puts him into a terrible passion and fear, he is ready to think, it is some evil messenger sent to arrest him, and carry him away to the place of torments: If he read the face of an angry God in the heavens, in thunder and lightning, etc. if he hear of dangerous and troublesome times, his heart is ready to fail, and misgive him, for fear, and for looking after the things that shall come upon the world; and when he thinks upon death, which is the King of fears, that is a damp to all other contentments that he doth enjoy, that holds him fast all his life long, as it were in a prison, under continual bondage, as the Apostle speaks d Heb. 2.15. ; but when once he is at peace with God, and finds peace at home in his own soul, this moderates, and qualifies all those smarting, stinging, perplexing fears. e Psal. 27.1. The Lord is my light, and my salvation, whom shall I fear? and again f Psa. 112.7. , He shall not be afraid of evil tidings; his heart is fixed, & he trusteth in the Lord. 3 It sweetens all conditions unto a man, and fills him with joy and comfort in the worst times, even in times of trouble; and when he is under the cross, it makes him to rejoice in tribulation: a man that wants this peace, he may rejoice in time of prosperity, while the coasts are clear, and all goes well with him; but when the times frown, and look sad upon him, than he is dejected, and cast down; whereas he that is at peace with God, he finds matter of comfort in all conditions; in his falling, as well as in his rising, in his ebbing, as well as in his flowing; like the Holy Martyrs that found matter of joy and comfort in the midst of the flames: Paul and Silas being fil● with this peace, they could sing Psalms even at midnight, and that in the bottom of the dungeon g Act. 16.25. ; the Apostles being filled with this peace, when they were rebuked and beaten before the Council, they went away rejoicing, that they were counted worthy to suffer reproach for the Name of Christ h Act. 5.41. : the believing Hebrews, being filled with this peace, they endured with joy the spoiling of their goods i Heb. 10.34. , etc. 4 It makes a man willing to leave the world, and to embrace death; a man that is not at peace with God, he can never bid death welcome, because it comes as an enemy to him, and threatens to deliver him up into his hands, who is able to do him more hurt than all the enemies that he hath in the world beside; but when he is once at peace with God, than he is not afraid to look death in the face, because he knows he shall make a blessed and happy exchange by it, it will land him upon the coasts of eternal peace, Chap. 27. where he shall be crowned with the perfection of peace for evermore; so it was with old Simeon k Luke 2.29. , Lord now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation. CHAP. 27. The cause why the things of Christ and the Gospel are hid from men's eyes. THus fare hath been spoke of the former part of Christ's speech to Jerusalem; to wit, his pathetical and passionate wish or complaint: it remains now to speak of the latter, namely, his positive assertion or affirmation in those words, But now are they hid from thine eyes, which I will but briefly, and in a word touch upon, because in substance they are the same with the want of knowledge, handled before. Jerusalem would not see the things that concerned her peace, when in the day of grace they were clearly set before her eyes, therefore now are they hid from her eyes. And so it is still with the men of the world, because they undervalue, and will not look after the good things of Christ, therefore are they hid from them. Doct. The observation that I make from hence, is this, That the things of Christ and the Gospel, are hid from the men of the world: for the opening and enlarging of which point, consider with me, 1 How they are hid. 2 By whom they are hid. 3 Why they are hid. 1 The things of Christ and the Gospel are hid from the eyes of worldly men three ways. 1 By their natural blindness and ignorance; a 1 Cor. 2.14. The natural man perceiveth not the things that are of God, neither can he know them, because they are spiritually discerned; as he that wants corporal eyes cannot see corporal things, because they are seen and discerned visibly and bodily; so he that wants spiritual eyes, he cannot see spiritual things, such as are the things of Christ and the Gospel, because they are spiritually discerned; that is, by a spiritual eye, and by a spiritual light; for even as the Sun, it cannot be seen but by his own light: If a man would set up a thousand Candles in a dark night, they could not show unto him the body of the Sun; so the things of Christ and the Gospel, which are spiritual things, they cannot be seen but by their own light; and therefore so long as this light is absent, and wanting, they must needs be hid. 2 By a voluntary neglect, when men wink with their eyes, and will not see them, but lay them aside, and put them behind their backs, lest the seeing of them should give a check to their present pleasures: b Psal. 81.11. My people would not hear my voice, Israel would none of me; and therefore they are said to reject knowledge, because they refuse to look upon the things of Christ and the Gospel, when they are sufficiently revealed, and discovered unto them b Hos. 4.6. ; they turn their eyes and thoughts upon other objects, that they may the more easily forget the things that concern their peace; like a man that beholds his natural face in a glass, and when he hath considered himself, he goeth his way, and immediately forgetteth what manner of one he was c jam. 1.23, 24. . If a man turn his eyes; and if he shut his eyes against the light, it must needs be hid from him; even so, when a man turns his eyes and thoughts for the things of Christ, and the Gospel, by a voluntary neglect, they must need be hid from him. 3 By the just judgement of God, who ordereth and disposeth of that which is first willingly admitted in the nature of a sin, that it shall be also much to their prejudice, and so lie upon them in the nature of a judgement d Aug. praefat. in Psal. 51. Saul enim rex non ad permanendum electus est à Domino, sed secundum populi cor durum, & malum, datus ad eorum correptionem, non ad utilitatem, etc. Extorsit pop. à Deo habere regem, & datus est ei Saul, tanquam dati essent illi in manus suas: qui manibus et verbis accersierunt mortem; in Saul enim figurata est ipsa mors. or punishment: e john 9.39. I am come into this world to judgement, that they which see might be made blind: The same thing it may be both a sin, and a punishment, yet so, as that it be first considered in the nature of a sin voluntarily admitted, and then as a sin so ordered by God, that it hath the nature of a punishment in it. When Pharaoh said to Moses f Exod. 10.28. , Get thee from me, look thou see my face no more, etc. it was his sin, voluntarily admitted through his own fault, but so ordered by God, that it was a judgement upon him, and one of the greatest judgements that ever befell him, because he will have Moses to see his face no more, God will say Amen to it; he shall have his will, but he shall have it with a vengeance. If Moses see his face no more, he shall have no more warning from God, till unavoidable destruction takes him, as it finds him, and makes a full end of him: even so when men wink with their eyes, and will not see the things that concern their peace, it is their sin: but so ordered by God, that it hath, in it the nature of a judgement. If they will needs have them hid, they shall be hid; but hid to their everlasting prejudice. 2. By whom are they hid? why they are hid by more than one, there be three several parties that have a hand in the business; they are hid by Satan, by themselves, and by God. 1. They are hid by Satan, the god of this world; it is he that takes away the seed of the Word, which was sown in the heart: like the fowls of heaven, that pick up the seed that is not covered with earth, and fly away with it h Mat. 13.19. . If our Gospel be hid, it is hid to them that perish, in whom the god of this world hath blinded their eyes, &c i 2 Cor. 4.3. . and this he doth by diverting the mind from these things, and turning the thoughts upon other matters, which are as dust, to blind the eyes of the soul, or as thick and foggy mists which hinder the sight. If a man's eyes be blinded with dust, he cannot see the things that are before him, but they are hid from him; or if a thick and foggy mist come between the eye and the object, that interposition doth hide the object from it, and hinder the sight of it; even so the god of this world, by interposing impertinent thoughts and objects between the things of Christ, and the eye of the mind, doth thereby hide the things of the Gospel from it. k Prov 28.13. 2. They are hid by themselves: f he that hideth his sins shall not prosper. A man's sins are hid from God, and from his own eyes, by a voluntary act of his own, when he doth not confess and acknowledge them: so a man hides the blessings of God, when he will not see God in them, nor take notice from whom they are sent. Like the swine that gathers the fruit, but never looks up to the tree from which it falls: and so men hide the judgements of God from their own eyes, when they will not take notice whose hand and rod, and scourge it is, and who hath appointed it. Like the dog that barks, and bites, and snarls at the stone, but never looks at the hand that threw it: even so the things of Christ and the Gospel, they are hid from men's eyes, by themselves, and their own voluntary act, when they will not steep their thoughts in the meditation of them. So it is said of the Priests of Israel, that they hide their eyes from the Lords Sabbaths' l Ezek. 22.16. because they did not think upon them, to observe them. And so it is said of the people of Israel, that they had eyes to see, and did not see; and ears to hear, and did not hear m Ezek. 12.2. : to show, that the things of Christ were hid From them, not because they wanted eyes, but because they were wanting to themselves, and would not make use of their eyes. It was their own voluntary act, that hide the things of the Gospel from them. 3. They are hid by God. n Mat. 11.25. I thank thee O Father, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes. This God doth as a just Judge o Aug. epist. 105. ad Sixt. Obdurate Deus, non impertiendo malitiam, sed non impertiendo misericordiam, quibus autem non impertitur, nec digni sunt, nec merentu●, at potius ut non impertiatur, hoc digni sunt. Vid. Isid l. 2. sen. c. 5. Prosp li. sent. sent. 47. Aqui. 1. 2. q. 79. art. 3. ; it is an act of his justice, and therefore presupposeth a voluntary fault of the creature going before, because (as it hath been showed already) this hiding is first to be considered in the nature of a sin voluntarily admitted, before it be considered, as a judgement or punishment justly inflicted. Now God hides the things of the Gospel two ways: 1. Negatively, when he doth not reveal them; when he withholds from men the grace of illumination, which they refuse, and are unwilling to have: as Elisha said of the Shunamite, p 2 King. 4.27. Her soul is vexed within her, and the Lord hath hid it from me, and hath not told me; where God is said to hide that which he doth not reveal, but conceals or keeps secret. 2. Positively, by giving men up to their own desires: that is, as they desire to have the things of Christ and the Gospel hid from them, so God sets his seal unto it, that it shall be so, but little to their advantage that it is so. q Rom. 1.28. As they regarded not to know God, so he gave them up to a reprobate mind, to do those things that are not convenient. 3. Why are they hid? what is the reason of it? 1. They are hid by the blindness and natural ignorance of men, because they depend wholly upon divine revelation, and therefore must have lain hid in the closet of Gods own breast for ever, unless he had been pleased to reveal them: as Christ said of Peter's confession, r Mat. 16.17 Flesh and blood hath not revealed it unto thee, but my Father which is in heaven; and therefore the things of Christ are compared to a hidden treasure s Mat. 13.44. : and in this respect amongst others, because all the wit of men and Angels could never have found them out, if God had not brought them to light by the Gospel. 2. They are hid by a voluntary neglect, because men have no desire to know them. They say unto God, depart from us, we desire not the knowledge of thy ways t Job 21.14. . They are willingly ignorant u 2 Pet. 3.5. ; they know them not, neither would they know them: they are ignorant of them, and so they would be: God is not unwilling to bring them to the knowledge of these things, but they are unwilling to have it. Light is come into the world, but men love darkness more than light, because their deeds are evil x john 3.19. . 3. They are hid by the just judgement of God, because men deserve to have them hid: y Ps. 81.11, 12. My people would not hear my voice, Israel would none of me: wherefore I gave them up to the hardness of their hearts. He that willingly admits a known thief into his house, he deserveth to be rob: so he that winks with his eyes, and will not see the things that concern his peace, when they are set before him, he deserves to have them hid from him. Use, to see the miserable estate of worldly men. And this may serve as a glass, to show and represent to the men of this world, the face and image of their own estate and condition; oh it must needs be worse than ill with them, whether they perceive it or no, when those things which are the only things that can do them good, are hid from them, and that by their own consent, and according to their own desire z Salu. de provi. l. 4. Nos nobis accusan di sumus: nam cum ea quibus torqueamur admittimus, ipsi tormentorum nostrorum sumus authores. Quid ergo de poenarum acerbitate querimur? unusquisque nostrum se punit. . It is a miserable time with the sick patient, when that Physic, which is the only Physic that can do him good, is put out of the way, and hid from his sight, and that by his own order and direction; and so it is here: so doth God deal with the men of the world, because they are unwilling to see the things that belong to their peace, therefore God hides them from their eyes: he can sort out a punishment suitable to their iniquities, and make their sin legible, in the very letters of that judgement that lies upon them. If they will needs wink with their eyes, they shall have their own mind: God will not open their eyes by compulsion and constraint. If they would have the things of Christ and the Gospel hid from them, they shall be hid; but woe be unto them when these things are hid from them a Hieron. come. in Mat. 27.25. Perseverat usque in praesentem diem haec imprecatio super judaeos, & sanguis Domini non aufertur ab●is. Lucas Frugen ib. Senserunt tandem ipsi et silii eorum, etc. magno suo mal●, etc. dum à Romanis sunt funditus eversi, et extirpati. . If our Gospel be hid (saith the Apostle) it is him to them that perish b 2 Cor 4.3. : it is the black character of those that are marked out for destruction, and a sign that they are in a perishing condition, while the things of Christ and the Gospel are hid from them: for while a man lies under this judgement, it leaves him altogether without excuse, because it is not without his own fault, not without his own desire to have it so; and it wholly disables him from making any use of those ordinances of God, that are appointed for his good, they can have no gracious influence into his soul, for the healing of it; so long as they are hid from his eyes, he can see no light of direction in them, receive no benefit from them, find no help or furtherance by them, suck no sweetness or comfort out of them, while they are hid from him; and which adds yet more to the fullness of his misery, If they be now hid from his eyes in the day of grace, they shall never be revealed unto him afterward for his good. If they be showed unto him at the great day, and in the world to come, it shall be for the further increase of his misery; only to let him see what happiness he might have had, and is now for ever deprived of: as God hath been hid from him here in this life, so he shall be hid from him for ever: he shall never come to see his face, or behold the light of his countenance, or enjoy his comfortable presence, but have his everlasting habitation assigned unto him amongst those that are cursed from the presence of God for evermore. Oh then take heed whosoever thou art that hearest, what it is to have the things of Christ and the Gospel hid from thee: take heed I say of shutting thine eyes against the glorious light of the Gospel, lest God shut them once for all: for he shutteth, and no man openeth c Rev. 3.7. . take heed of winking with thine eyes, when the glorious light of the Gospel shines forth unto them, lest God close them up, and set his seal upon it, and so hide the things of Christ and the Gospel from thee, that none can reveal them unto thee any more; but rather open thine eyes, and sleep not in death: yea pray with the Kingly Prophet, that God would open them, that thou mayst see the wonderful things contained in his law: the things of Christ and the Gospel, they are such as would do even an Angel good to see them: yea the blessed Angels desire more and more to pry and look into them d 1 Pet. 1.12. : and Christ tells his Disciples, that the sight of them hath so much in it, as may well serve to make a man blessed. e Luk. 10.23, 24. Blessed are the eyes that see the things that ye see: for I tell you, that many Prophets and Kings have desired to see those things that ye see, and have not seen them: so than it is not the least part of thy happiness here in this life, that thou mayest see them, and it will be the consummation of thy happiness hereafter in heaven, to enjoy the perfect sight of them: for what else is that beatifical vision, wherein the height and top of a man's felicity doth consist, but the seeing of God, and the seeing of Christ, and the things of the Gospel, in their glory and perfection: therefore see them here, that thou mayest see them hereafter. See them now in the day of grace, that thou mayest see God for ever in the Kingdom of glory. FINIS.