Christs Love and Affection Towards Jerusalem, Chapter 11
CHAP. 11.
Gods willingneſſe to give life and ſalvation ſhould be an encouragement to every one to ſeeke for it.
Chap. 11 3 IF God doe ſeriouſly will the ſalvation of all thoſe to whom the Goſpel is preached, then may this ſerve as an encouragement to every one to ſeeke for it. It is a rule obſerved amongſt Polititians, 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 miſſe of what they deſire to compaſſe; whereas if they ſit ſtill and doe nothing, they are ſure to miſſe of it; but if they uſe the meanes, 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 owne advantage in ſpirituall matters, and thoſe things that concerne the good of their ſoulesaBullinger. com. in Mat. ca. 32. v. 37. Non denegaſſet Hieroſolomitanis, ſuam gratiam dominus: ſi voluiſſent, ſi nō ſpreviſsent ea media, per quae pervenitur ad ſalutem.. Salvation is a good of infinite worth, beyond all price that can bee ſet upon it; and if it were no more but onelyonly a poſſibility of compaſſing ſuch a good, it were enough to put heart and ſpirit into every one to uſe his beſt, and moſt effectuall endeavours for the compaſſing of it, and the Scripture is not wanting, either in precepts, or examples in this kinde. Salomon gives a precept for itbEccleſ. 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 minde, bee not diſcouraged, ſtill apply thy ſelfe to God in the uſe of the meanes; that which one day yeelds 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 intreated to ſpare them or no; but they knew nothing to the contrary, but that their humiliation might prevaile with God; and therefore they reſolve to make triall:cIona. 3.9. Who can tell if God will repent, and turne from his fierce wrath, that wee periſh not? And it was not in vaine for them ſo to doe, for God ſaw their workes, that they turned from their evill wayes, and hee repented him of the evill that he ſaid he would doe unto them, and he did it not.
But here is more encouragement to ſeeke for thoſe things which are ſimply and abſolutely neceſſary to ſalvation, becauſe there is not onelyonly a poſſibilitie of obtaining them, but alſo a reall purpoſe and intention in God, as hath beene ſhewed, to give and beſtow them, if they bee ſought for; and he that would make his advantage out of this truth, hee muſt doe theſe two thingsdCajetan com. in loc. Haec duo oportet credi, non à quolibet Deo grato, ſed à quolibet accedente ad Deum, non e… conjuncto. Calvin. com. in loc. Haec eſt ratio cur citra fidē, nullus Deo placeat, quia nullus ad Deū unquā accedet, niſi qui credit Deū eſſe, et ſtatuit remuneratorem eſſe, omnibꝰ qui cū quaerunt. Hinc oſtendit Apoſtolus, quomodo gratiā nobis conciliat fides, nempe quia ad colendū verum Deum nobis Magiſtra eſt; deinde quia nos de ejus volūtate certiores reddit, ne fruſtra nobis videamur eū quaerere: haec duo mē bra non leviter praetereunda ſunt; nempe ut ipſum eſſe Deū credamꝰ; deinde ut perſuaſi fimꝰ, non fruſtra ipſum à nobis quaeri..
1 Hee muſt lay a good foundation, by ſetling this perſwaſion in himſelfe, that God is both able and willing to give him life and ſalvation.
2 He muſt addreſſe himſelfe unto God in the uſe of thoſe meanes, that hee 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 alreadyeHeb. 11.6., Hee that comes unto God muſt beleeve, that hee is, and that hee 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 commeth unto God; that is, as I conceive, not a perſon actually beleeving in Chriſt, for then there would be a tautologie in the Precept, and the ſenſe would runne thus; Hee that beleeveth in God, muſt beleeve that hee is, &c. which were a needleſſe injunction, requiring nothing but what was done already: but by him that commeth unto God, I underſtand ſuch a perſon as firſt begins to entertain ſome thoughts of leaving his ſinne, 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 beleeve and perſwade himſelfe of theſe two things touching God.
1 That he is: that is, that hee is God, infinite in wiſedome, and power, and therefore able to ſupply all his wants, to ſubdue all his corruptions, and to make good whatſoever hee promiſeth unto him; for infinite Wiſedome can never be at a loſſe to finde out wayes and means to doe him good; and infinite Power can never faile to put thoſe meanes in execution.
2 That hee is a rewarder of thoſe that ſeeke him; that is, that he is willing to doe them good, willing to enter into a covenant with them; and therefore it ſhall not bee in vaine for them to ſeek unto him; they ſhall not loſe their labour, but they ſhall bee ſure to ſpeed in their errand: for God hath ſignified his willingneſſe and conſent already in the Goſpell, there needs no more but their conſent to make an actuall agreement, and to ſtrike up a covenant betweene them.
2 When this foundation is well and ſoundly laid, the next care muſt bee wiſely to build upon it, by applying himſelfe unto God in the uſe of thoſe meanesfMat. Martin. com. in Pſal. 2. pag. 298. Quò conſequaris, ut conditionem impl…re queas, non opus eſt curioſa diſputatione, ſed ſimplici obſequ…o, in uſu mediorū, quae Deus ad fidem creandam conſtituit, &c. omnibus nobis ad fidem & ſalutem praeparandis ac du…endis vi… iſta eſt, ut informari nos ſuſtineamus, &c. & in divini ſpiritus diſciplinā nos tradamus, ut ſincere ſtud…mus ſequi Dominū noſtrū, et longe fave…tiorem in nos experiemur, quam mente percipere poſſunius., which he hath ordained for the obtaining of life; for though a man cannot plant in himſelfe any principles of life, either in whole or in part; yet he may uſe the meanes, wherein, and whereby God is pleaſed to doe it. Like as it was with Naaman the Aſſyrian, though he could not cure his Leproſie either in whole, or in part, yet hee could waſh himſelfe in Iordan, according to the Prophets directiong2 King. 5.; & if he had not done ſo, for any thing we know, he had never beene healed: ſo it is with men that are indued with an inferiour and more common worke of the Spirit; although this doe not worke a perfect cure upon them, and reſtore health into their ſoules, yet it doth inable them to uſe the meanes, whereby they are fitted and prepared to receive thoſe eſſentiall ingredients and principles of grace, by which a perfect cure is made: and in the uſe of the meanes there is a double care to bee had.
The firſt is, to pitch upon the right means.
The ſecond is, ſo to uſe them, as that they may prove effectuall, for the obtaining of thoſe bleſſings which God hath promiſed to ſuch as uſe them aright.
Firſt there muſt bee a care to pitch upon the right meanes: The outward meanes is, the hearing of the Word;hJſa. 55.3. Heare, and your ſoule ſhall live. The inward meanes, which are eſpecially to be uſed, are meditation and prayer: Meditation, whereby he ſteepes 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;i2 Tim. 2.7. Conſider what I ſay, &c. Prayer, whereby hee makes his approaches to the Throne of Grace, and becomes an earneſt and humble ſuiter unto God, that hee 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 bee able wiſely to manage thoſe bleſſed opportunities that are put into his hand, for his owne everlaſting good, and to follow that counſell, and direction which is given unto him from the mouth of God in the Miniſtery of the Word:kJam. 1.5. If any one lacke wiſedome, let him aske it of God.
The reaſon of all this, is, becauſe God will not worke but by his owne meanes lStel. com. in Luc. 16.29. Quando mortuus eſt Chriſtꝰ multa corpora Sanctorum ſurrexerunt, &c. ſed nunquid propter hoc emendati ſunt Iudaei? imo pejores effecti ſunt: qui adeo induratus eſt, ut Scripturae nō 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; onelyonly here is the difference, God is willing they ſhould have them in that way that hee hath appointed them to bee ſought, and they would have them in their owne way, and not in Gods way; and therefore they miſſe of them, becauſe they will not apply themſelves to God to ſeeke for them in his way. Naaman would be cured of his leproſie, and God is willing to doe that cure upon him; onelyonly here is the difference, Naaman would have it in his way, hee thinks the Prophet muſt come forth, and lay his hand upon the ſore, and call upon the name of his God, and ſo heale 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 looke no more after him; but God would have it another way; hee muſt waſh himſelfe in Jordan ſeven times, and ſo be cured. Now becauſe this did not ſuit well with Naamans conceitmHugo Card. com. 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 com. in loc. Non unius Naaman hoc eſt vitium, ſed omniū ferme, &c. 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, n2 Kings 5.11.Are not Abana and Pharpar rivers of Damaſcus better than all the waters of Iſrael? may I not waſh my ſelfe in them, and be clenſed? And had not his ſervants beene wiſer than their maſter, and counſelled him better, he had miſſed of that bleſſing, becauſe he would not apply himſelfe to ſeeke it in Gods way: and ſo it is in ſpirituall things; many miſſe of the bleſſings that God is willing to beſtow upon them, becauſe they are unwilling to ſeeke for them, in, and according to his way.
2 When the right meanes is once pitched upon, the next care muſt be ſo to uſe them, as that they may be availeable for the attaining of that end, whereunto they ſerve:o1 Cor. 9.24. So run that ye may obtaine: If any one ſtrive for a maſtery, hee is not crowned, except he ſtrive as he ought to doe p2 Tim. 2.5.. And he that would thus ſtrive, and thus run in this ſpirituall race, he muſt be carefull to obſerve theſe fixe rules:
1 He muſt ſee that he uſe the meanes, as means; that is, with ſubordination unto GOD, upon whoſe bleſſing the vertue and efficacie of all meanes doth depend. When meanes are lifted up above their owne place, it is Gods uſuall manner to daſh them in pieces, as he did theqActs 27.22. Ship wherein St. Paul ſayled: to let men know, that it is not in him that runneth, nor in him that willeth, but al in God that ſheweth mercy. And it is one of Sathans great policies to take men off from the preſent helps and meanes that they doe enjoy, by ſetting up idolatrous fancies and conceits in their minds of other meanes, as if they lived under ſuch a miniſtery, and had ſuch teaching, & ſuch means, oh what excellent ones they would be! whereas indeed, hee that hath the Word of God truely preached, though but by weaker means, and profits nothing by it, it is to be feared, if he had the beſt meanes under heaven, hee would not bee much better for it. Dives was ſick of this diſeaſe,rLuke 16 31. Oh if one might be ſent to his brethren from the dead, what miracles and wonders would hee not worke among them? but ye know what anſwer he had, They have Moſes and the Prophets, let them heare them; Implying, that if Moſes and the Prophets, that is, the common and ordinary meanes which they had, could not prevaile with them, neither would other meanes doe it, if they could be hadſPet. Mart. com. in 2 Reg. 5.12. Facile hinc animad vertere licet quanta ſit humani ingenii perverſitas, quae dona Dei maliz aſſequi viis ac rationibꝰ, duris et difficilibꝰ 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 doe no more, becauſe the vertue and efficacie of it, is not from the matter, but from the forme of it: ſo the vertue and efficacie of Gods ordinances, is not from the meſſenger that brings them, but from God that ſends them, and his bleſſing upon them.
2. Hee muſt uſe them diligently: it is the diligent hand that maketh rich, both in ſpirituall and temporall thingstProv. 10.4.: and diligence includes two things, to wit, the frequencie of the act, and the intention of the ſoule in the doing of it.
1. The frequency of the act is ſignifyed by thoſe ſeverall expreſſions of asking, ſeeking, knocking, &c uMat. 7.7.. When the man of God bade the King of Iſrael ſmite on the ground, he ſmote thrice, and then ceaſed x2 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 yPet. Mar. com. 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, &c. initio induſtrii ſimus, et ſpem virtutis prope incredibilis praebeamꝰ deinde remiſſo ſtudio, negligentes, et interdum degeneres evadamus.. So many, they heare, reade, meditate, pray, and uſe other meanes to overcome their corruptions, and prevaile not, becauſe they doe it ſeldome, and they give over too ſoone when they apply themſelves unto it.
2. The fervor and intention of the ſoule in the doing of it, is ſignifyed by that phraſe and expreſſion which the holy Ghoſt uſeth, when hee injoynes every onezLuke 13.24. to ſtrive to enter in at the ſtrait gate. Now when a man ſtrives with another, hee puts forth all his ſtrength, and uſeth all his might againſt him; ſo he that with diligence applyes himſelfe to ſeeke grace and mercy, hee doth not goe about it with cold, careleſſe, and remiſſe endevours; but he ſeeketh for it, as men ſeeke for ſilveraMuſe com. 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 cō petere, 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,bEccleſ. 9.10. Whatſoever thine hand findeth to doe, doe it with all thy might. And againe,cProv. 4.7. Get wiſdome, and with all thy getting, get underſtanding. Yea he that was wiſer than Solomon, calls for it,dIohn 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 ſpirituall bleſſings. But when men are as buſie as bees in ſeeking for earthly things, and as lazie as drones in uſing the meanes of grace and ſalvation; when their prayers, which ſhould be fervent and frequent for the obtaining of ſpirituall bleſſings, are faint and few, no marvaile though they miſſe 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, &c. 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 meanes for the preſerving of it, as food, phyſick, ſleepe, recreations, exerciſe, &c. and all muſt be uſed: he that neglects any one of them, in his due place and order, will finde a decay of his health: ſo God hath appointed ſundry means for the preſerving of ſpirituall health, ſome private, ſome publike, and all muſt be uſed eGuliel. Pariſi. de legib. c. 1. p. 19. Ex unaquaque enim regul… praeceptū 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 hee plowes, and ſowes, and harrowes, and weeds his field, and uſeth all other convenient meanes of neceſſary culture, becauſe hee knowes that if any be neglected, hee ſhall finde it in the harveſt: even ſo it is in the ſpirituall husbandry of the ſoule, there be ſundry meanes appointed by God, and all muſt be uſed in their due place. But when men will pick, and chooſe, uſe what meanes they like, and neglect the reſt, no marvaile though they doe not prevaile with GOD.
4. He muſt uſe them ſeaſonably, as ſhall be more fully ſhewed hereafter: that is, not to foreſlow the time, but ſeeke early unto God:fProv. 8.17. they which ſeeke me early ſhall finde me: but then eſpecially muſt he beſtirre himſelfe, when God ſtirs up good motions and deſires in his ſoule; then is the principall ſeaſon to apply himſelf unto God, and ſtrike in with him. When David asked counſell of God, whether he ſhould goe up againſt the Philiſtines, he received this anſwer,g2 Sam. 5.24. When thou heareſt the noyſe of one going in the top of the mulberry trees, then remove, for then ſhall the Lord goe out before thee to ſmite the Philiſtims hPet. Mar. com. in loc. Non mirū eſt ſi David vincat, cum ſequatur ductum Dei.. So ſhould every one obſerve, when God caſteth into his minde 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, &c. Come away from thy ſinfull pleaſures and delights, and then ſtep in, and apply himſelfe unto God, when God himſelfe makes ſuch way for it. There are certaine 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 finde him plyable 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 poole of Betheſda,iJohn 5 4. there were certain times when the Angell came downe and troubled the waters, and whoſoever did then ſtep in, was healed of whatſoever diſeaſe he had kMal. com. in lo. Ex co quod unus tantum, et is qui primus in aquā deſcē dit ſanatus fuit, docere voluit Deus, etiam in percipiendis divinis donis, quae gratis nobis et ſine merito ullo noſtro dentur, multū noſtram valere diligentiam, divina enim gratia gratis datur, ſed non niſi vo lentib: non niſi quaerentib: non niſi conantib: diligentiſs: quiſque hoc beneficiū praecipiebat.. So there are certaine times when God moves and ſtirres 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 worke with him, they ſhould finde him eaſie to be intreated, and ready to help them; but the caſe of Saul is the caſe of all reprobates, whereof he was a type,l1 Sam. 13.13. they miſſe 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 commandement of God; as Peter ſaid to Chriſt,mLuke 5.5. We have laboured all night, and have caught nothing; yet at thy word will I let downe the net: the labour and diligence that is ſpent in vaine, out of other reſpects and conſiderations; yet when it is undertaken ſincerely, out of a conſideration of a mans duty, and a reſpect to the commandement of God that doth require it; it proves ſucceſſefull, and drawes a bleſſing after it, as the learned obſervenAret. in loc. Diſcamus hinc quaeſit cauſa fa… licis ſucceſſus, et benedictionis Domini, nimirum ſi in illius juſsū laxemꝰ retia noſtra.. And therefore hee that would finde a bleſſing in the uſe of the meanes, 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 enjoynes,oEſay 2.3. Come, let us goe up to the houſe of the Lord, and hee will teach us his waies, and we will walke in his paths. When a man comes to the publike ordinances, meerely out of a deſire to be taught the will of God, and with a purpoſe and intention to walke according to that which ſhal be taught unto him, this ſeldome or never miſſeth of a bleſſing; this is that which the Apoſtle calls for,p1 Pet. 2.2. deſire the ſincere milke of the Word, that ye may grow thereby. When the Word is deſired for a right end, it is not deſired in vaine; but when men are moved and ſet aworke in the uſe of the ordinances with ſiniſter ends and reſpects; no marvaile if they prove fruitleſſe and ineffectuall unto them; this is that which Saint Iames tells them,*Iam. 4 3. Ye aske and receive not, becauſe ye aske amiſſe, that yee might ſpend them upon your luſts. Chriſt himſelfe blames ſome of his followers for this, that they were drawn with earthly motives and carnall reſpects,*Iohn 6.26. Ye ſeek me, not becauſe of the miracles that ye ſaw, but becauſe ye did eate of the loaves, and were ſatisfied.
6 He muſt uſe them conſtantly, not limiting or confining God to any certaine time, but waiting patiently upon him, till he be pleaſed in his owne time to ſhew mercy unto him; and indeed he may well be content to waite Gods leaſure, and think himſelfe abundantly happy that hee hath a Bill of his hand, though he take his owne time for the payment of it. This is that which Solomon injoynesqEccleſ 11.6., Sow thy ſeed in the morning, and in the evening let not thine hand reſt *Ioan Ferus com. in loc. Solemus plerunq, ab incepto opere ceſſare, ſi vel ſemel infaeliciter ceſſerit. Hoc igitur praevenire vult. q.d. ut maxime matutinꝰ labor, interiiſſe tibi videatur, noli tamē ob id ceſſare, forſitan enim aliquid veſpere proventurum eſt, forſan utrum que tēpore ſuo, credentis enim eſt ſumma diligentia exequi opus à Domino ſibi commiſſum, ſive aliquid proveniat, ſive nō. Ideo enim Deꝰ interdum labores piorum fruſtratur, ut eos probet an caepta diligentia in vocatione perſeverare velint.: that is, apply thy ſelfe 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 bee rid of his Clients, but becauſe hee would exerciſe their patience, and ſtirre them up with more earneſtneſſe of ſpirit to ſeek for it; and therefore the Apoſtle tels thoſe to whom he writesrHeb. 10 36., Ye have need of patience, that after yee have done the will of God yee might receive the promiſe: That is, becauſe God doth not give the bleſſing promiſed preſently, as ſoone as it is ſought for; therefore hee that would obtaine it, hee muſt waite patiently upon God, as David didſPſal. 40.1., I waited patiently for the Lord, and hee inclined to heare my crie. The woman of Canaan did not preſently ſpeed in her ſuit and requeſt that ſhe made to ChriſttMat. 15.22.; yet for all that ſhee would not bee ſo taken off, but ſhee ſtill followes and purſues her firſt motion; and though Chriſt put her off a long while, yet hee granted her requeſt at laſt. To this end doth Chriſt propound the Parable of the unjuſt JudgeuLuke 18.1., to ſhew how much importunity prevailes with God; for if the importunate woman prevailed ſo farre, and gained ſo much upon the unjuſt Judge, that it did even conſtraine him to doe her juſtice, though he was unwilling to doe it; much more ſhall it prevaile with God, for the obtaining of his bleſſing, becauſe he is of himſelfe willing to give it, and doth but even ſtay and waite for ſuch an occaſion; as appeares by another Parable, parallel and ſutable unto this, which Chriſt himſelfe doth interpret according to this ſenſe and meaningxLuke 11.5.: The reaſon why many prevail not in their ſuits, is, becauſe they doe not conſtantly apply themſelves to God, but are ready to fling away, if they doe not preſently ſpeed in their errandySen. epiſt. 120. Indicium maximum eſt malae mentis fluctuatio., ſaying with the meſſenger of the King of IſraelzKing. 6.33., Behold, this evill is of the Lord, why ſhould wee waite on him any longer? Whereas hee that is carefull thus to uſe the meanes, as hath beene ſhewed, he ſhall be ſure to prevaile with God, for the obtaining of that which hee ſeekes for, at leaſt ſo farre forth as it ſhall be requiſite and neceſſary for his ſalvation: and how ſhould this encourage every one to doe it? Can any thinke much of his beſt and moſt effectuall endeavours in this kinde? How doe the men of this world lay out themſelves in the things of this life? what meanes doe they uſe for the compaſſing and ſcraping together of this earthly traſh? how early doe they riſe? how late doe they ſit downe? how doe they even macerate & pine away themſelves with thought and care? and yet what are theſe things in compariſon of graceaPlato l 6. de repub. Qui bene natus eſt, & qui verè amator eſt diſciplinarum, nō 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 meanes ſhould be uſed for other things, why not for life and ſalvation? Other things they are but Huskes, and not bread; they doe not feed and nouriſh the ſoule, they doe not ſatisfie the deſire of the heart, but onelyonly 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 complainesbIſa. 55.2.? why ſhould he not rather liſten to the counſell of God, when hee doth ſo friendly adviſe him to that which tends ſo much to his owne advantage, and the furtherance of his owne good? as it is recordedcGaſpar. Sanct. com. in loc. Alia omnia acuunt potius famem quam obtundunt, inflant non implēt fameſcentē animū; quae ſanè cogitatio ad rē moralē gravis eſt. Nam revera Deus ſolus eſt panis, &c. Si quidpiam à Deo in alia cō ſilia aut lucra derives, perdis operam et argentum.,dRevel. 2.7. He that hath an eare to heare, let him heare what the Spirit ſaith unto the Churches, &c. The eare it doth inable a man to heare, and it was given for that end eſpecially, that he might hearken after ſpirituall things, and learne out the meanes of ſalvation, and therefore God lookes that it ſhould bee applyed thereunto. Experience ſhewes it in all other matters, that they are not gotten and obtained without uſing the meanes: The Husbandman doth not expect a crop without plowing & ſowing and uſing the meanes? Arts and Sciences they are not obtained without care and ſtudy, without labour and diligence in uſing the meanes? If it be a gainefull Office, how many competitors are there, who uſe all poſſible meanes for the procuring of it? and if a man cannot earne a poore living in the world without care and diligence in uſing the meanes, it is in vaine for any to hope that grace and ſalvation will fall in his lap; or to dreame that heaven and happineſſe will drop into his mouth, while he neglects the meanes that lead unto it.
Thus farre of the manner of Chriſts ſpeech, as it is expreſſed or ſet forth in a pathetiall and paſſionate wiſh and complaint; now followes the matter of it, to wit, the want he complaines of in Jeruſalem, or the thing he wiſheth to her, and that is knowledge; Oh if thou hadſt knowne, &c. from whence ariſeth this obſervation, That it was the great fault of Ieruſalem, and a great part of her miſery, that ſhee 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 bee parcelled 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 ſhee did not know them.
3 That it was not onelyonly her fault, but alſo a great part of her miſery, that ſhee tooke no more notice of them.