sends efficacie of error and so causeth us to erre from his wayes Esay 19 14. The Lord hath mingled among them the spirit of errors Esay 63 17. Because wee delighted to wander and would not refraine our feet therefore will the Lord have no delight in us but remember our sinnes Ieremie 14 10. To take notice of this miserable condition of nature considering our selves whether as yet wee have obteined mercie unto deliverance or remaine yet in this fearefull and wofull state of men lost living separated from God the fountaine of life 1. Whether whatsoever weakenesse in judgement or affection bee in us yet wee be teachable or tractable Or whether we refuse it and hate it as evill because wee place our felicitie in our sinnes and hate to be advised reclamed Prov. 10 17. He that regardeth instruction is in the way of life but hee that refuseth correction goeth out of the way hee that is found out of habituall disposition followeth on to know the Lord Hos. 8 3. 2 Whether we have our hearts drawne away constantly from all inward attendance on God in his worship publike or private Ier. 12 2. Esay 29 13 Ezech. 33. 31 Or we delight to draw â—ecre to God wee worship him in spirit our soule sanctified and governed by Gods Spirit we worship him with our trust because he hath revealed himselfe reconciled in Christ with our faith and hope in him by the meanes of Christ Iesus with a reverence of his precepts promises threatnings least we should sinne against them walke unworthy of them and incurre Gods displeasure whose wrath is pacified towards us in Christ with heartie prayer accepted in his Beloved brought into his presence as lovely and desireable Christ that would not pray for the world whom hee purposed not to give himselfe for to save them will not give his Spirit into the hearts of any such to make requests unto God for them 3. Whether wee seeke delight in all our temptations afflictions infirmities against all curse of the Law and dangers of judgement to shelter our selves under Christ and taste such sweetnesse of his fruites that wee are so taken up with him as to write of him to speake of him to exalt him as the only stay of soules for salvation is our contentment and wee cannot beare them that trouble mens consciences by adding any thing as cause of salvation with him as before Cant. 2 Esay 28. Gal. Or seeke wee other shelter make wee falshood our refuge and lye hid under vanitie and tast nothing but earthly things Finding no savour in the fruit of Christ or things of the Spirit 4. Is our love to men in Christ and specially to those in whom the life of Christ is the brethren We follow with brotherly kindnesse such as preach him and professe him as before Or are wicked men swine and wilde beasts our dearest and most delightfull companions that also withwilling neglect and shunning the societie of such as have the vertue of Christ in them This being the case of all that Christ saves that they are lost it sets out the riches of the free grace of God as the cause of the happinesse of the elect and also serves greatly to incourage men that feele themselves lost to trust in Christ that came not to save the righteous but to call sinners to repentance Bee informed of the arguments that may induce a sinner that he might be helped out of his miserie to come to Christ. 1. Before God require any service of us hee would have us beleeve that in Christ hee is our God and Father This hee prefaceth before the CoÌ„mandements I am the Lord thy God And in the prayer delivered by our Saviour wee are taught in praying to be perswaded of his Fatherly good will to us and this of his owne mercie and truth not in respect of any thing had or hoped for in us or else were grace no grace Rom. 11. You that feele that you are lost in your selves give the first service to God obey him in comming to Christ receiving him as the gift of free and eternall love This is the worke of God the chiefe that hee commaunds to beleeve in him whom hee hath sent to seeke and save that which was lost If the Divell would have us do as the servants of Iairus Marke 5 35 give our selves for lost without hope of recovering as they say concerning his daughter about whose cure hee came to Christ Thy daughter is dead why diseasest thou the Maister any further So hee suggest thy soule is dead lost Abhorre the suggestion of ceasing to rest upon him for cure as if thy cause were hopelesse consider Christ incourageth him against their discouragement and deferres not assoone as hee heard the word spoken hee said to the ruler of the Synagogue Bee not afraid onely beleeve and she shall bee saved Luke 8 50. Death it selfe shall give place to the higher power of Christ hee is the life and quickeneth whom hee will Faith in him for power good will to save us from perdition to bee a remedie against all evills that undoe our soules is the onely instrument Christ calls therefore for this confident dependance on him how desperate soever our case may seeme to our selves or others beleeve onely there wants nothing else on our part for our cure Be confident my sonne thy sinnes bee forgiven thee As Satan labours to loosen our faith so wee must bee diligent to fasten it by thinking on the promises free and certaine by the merit of Christs blood the goodnesse and faithfullnesse of God in his oath Heb. 6. Christ hath this peculiar above all the Priests of the Law hee is made Priest by an oath Psal. 110 4. To declare the immutabilitie of Gods counsell to forgive all their sinnes whom hee invites to him having appointed with an oath a patrone for them which shall by his sacrifice and intercession get them favour with him They that shut the gate of hope against themselves what else doe they than accuse God of lying yea for swearing Whosoever is weary and laden with a heavie sense of his sinnes and guiltinesse wherby he even faints with feare of damnation despairing of himselfe hee is called of Christ to come to him which is a matter of great confidence as they urge to blind Bartimeus Mark 10 49. Bee of good comfort arise hee calleth thee He doth with his call assure them rest and refreshing of soule There is no difference for all have sinned and are sallen short of the glory of God all are lost The difference in degrees of sinne makes no difference impossibility to be justified beleeving in Christ Rom. 3. Men of civill life brought up in the bosome of the Church renounce their advantages in the eyes of men that in Gods eyes they may finde favour by having the righteousnesse of God not their owne Wee which are Iewes by nature not sinners of the Gentiles know that a man is
fruit unto God Rom. 7 4. They are created unto good workes sanctified and prepared they are apted made meet for the Lords use and doe workes of honour in the great house of the Lord whereby they declare themselves to be vessells of honour Christ compares his Church in the severall members of it which hee calls the Churches plants to an Orchard of Pomegranates and pleasant fruits with all the chiefe spices Cant. 4 13 14. The Church tells Christ that at their gates are all manner of pleasant fruites new and old which she hath laid up for him Cant. 7 13. The wisedome from above is full of good fruits Iam. 317. It is an effectuall wisedome not suffering them to be unfruitfull in the knowledge of Christ They shew their grace in the negative commaundement and in the positive in the negative sinne no more as by Gods mercie and truth their iniquitie is purged so by the feare of the Lord they depart from evill Pov. 16 6. Their love in the Lord stirres up an hatred of evill in them as it is foule and vile against the holinesse of the Law of God which is their delight their hope of their similitude to Christ makes them purge themselves and studie puritie and to keepe their evidence faire whereby they have some assurance of Salvation they buffet their bodie and bring it in subjection 1 Cor. 9 27. For the positive Commandement they are noted of this they follow after righteousnesse and out of disposition and inclination to good they are said to devise good Prov. 14 22. As the liberall man deviseth liberal things The Law is not onely in their mindes but in their wills and their will not altogether ineffectuall God that gives to will gives also to doe of his good pleasure that as the Apostle speakes of Demetrius they have a good report of the truth it selfe 3 Iohn 12. The evidence of the thing it selfe testifies the workeing of righteousnesse so as is worthy praise amongst men It serves to reprove that shame and fearefullnesse whereby we shunne to be knowne to be that towards God which we are indeede Zaccheus professed before the Lord that hee was now another man though Nicodemus and Ioseph of Arimathea secreted their grace for feare of the Iewes the great enemies of Christ yet they grew bold and shewed their love to Christ in an honorable buriall of his dead body It is prophecied of the converted in Egypt that they should speake the language of Canaan professe their change from serving Idoles to serve the living and true God and set up an altar to the Lord in the midst of the land of Egypt imbrace his doctrine and worship him after his will and more generally in the kingdome of Christ it is said of them on whom God powres out his Spirit that they shal say I am the Lords call themselves by the name of Iacob and subscribe with their hearts unto the Lord Esay 44 5. Wee must pray for the Spirit of power of love and a sound minde which God gives 2 Tim. 1 7. 2. It convinceth them of vanitie in their profession of faith and repentance that shew no proofe thereof in workes Iames writes against such a barren profession as words make not a liberall man neither can they make a faithfull man faith if it have no workes is dead being alone Iames 2 17. Workes are the breath of faith which testifie of the life of it The faith which joynes us to God 1 Thess. 1 3. by Christ is an effectuall faith it is working by love Gal. 5 6. And they are joyned together faith in the Lord Iesus and love to the Saints which shewes it selfe in workes and labours Paul prayed for Philemon that the communication of his faith may become effectuall though faith have her seate in the heart yet by fruits through love it is communicated to others The communicating of his faith is meant of the offices which faith commands as of benignitie to the needie and afflicted Saints that by such communicating of it selfe it might increase or be made more evident and every good grace in him and his may bee knowne and acknowledged that by experience men may see how rich they are in Christ the vertue of the Spirit so bewraying it selfe in his dwelling in them Behold Lord the halfe of my goods I give to the poore His love is bountifull giving halfe hee hath to the needy This is one way to expresse and exercise love towards God and men liberalitie benevolence almes deeds to the poore having received mercie moving to shew mercie This specially is the repentance of covetousnesse to turne liberall and mercifull Therefore our Saviour saith to the Scribes and Pharises But rather give almes of such things as you have and all things shall bee cleane unto you Luk. 11 41. It is opposed to their ravening and extortion and briberie evill wayes to fill their platters with this giving of their owne is a witnesse of the inward repentance being an act of Charitie it argueth faith in Christ and remission of sinnes Generally that which is required of a man is his goodnesse Prov. 19. 22. His beneficence specially becomes him to bind many to him with benefits It should bee his studie as to live religiously towards God so in doing good unto men and then may he seeme to have attained the end of his condition when hee is as a God to man when hee profits him It is one propertie of a good man that hee is mercifull and his light shines in darkenesse Psal. 112 4. His prosperitie which in the Scripture is often noted by light doth so abound that hee doth graciously and mercifully and righteously powre out of his blessings unto these that are in darkenesse that are pressed with calamities It is much to Gods honour Prov. 14 31. As hee that oppresseth the poore â—eproveth him that made him so hee that sheweth mercie to him honoureth him doing good to the servants that are in miserie â—ee declares how hee esteemes and loves their heavenly Lord. Hee chooseth to bee honoured and served by mercie and kindnesse shewed to his and reckons it done to him He that gives to the poore lends to the Lord that bestoweth it freely respecting his wants that is needy with a mercifull pitifull and bountifull heart for the Lords sake hee honours him and God counts it as if hee were gratified and had a good turne done to him It not onely releiveth the poores necessitie but also abundantly causeth many to give thankes to God a grace administred to the glorie of the Lord 2 Cor. 8 10. The Christians that receive it glorifie God for their professed subjection to the Gospell of Christ that in Christs name doe so liberally distribute unto them 2 Cor. 9 12 13. It were sufficient to move to it that it is an odour of a sweete smell a sacrifice acceptable and well pleasing to God Philip. 4 18. Heb. 13 16. But as
personall and particular Rom. 12 4 6 8. That it may bee said it appertaines unto us Luke 12 14. Man who made me a judg or a divider over you Lest wee in curre blame of curiositie Iohn 21 22 What is that to thee Of busy bodies in other mens matters 1 Thess. 4 11. 1 Tim 5 13. 1 Pet. 4 15. Or into daunger out of which we hardly can tel how to deliver our selves Prov. 26 17. If wee walke in our calling and trouble befall us yet our conscience will comfort us But if medling out of our calling wee meete with knockes we have the blame laid upon us even by our consciences and by men of common light Wee have no assurance to bee in safetie 2 Sam. 6 7 Vzzah was smitten of God in such a case even with death and many of Bethâ—hemesh even 50000. and 70. Because they looked into the Arke 1 Sam. 6 19. Which was not lawfull but for Aâ—ron and his sonnes who must appoint others what to doe Numb 4 19. 20. Vzziah smote hee with leprosie for medling with the Priests office 2 Chron. 26 16 18. It perteineth not to thee Vzziah to burne Incense c. Thou shalt have no honour of the Lord God While he was wroth with the Priests the Leprosie rose in his forehead and hee remained a leper and dwelt in his house apart unto the day of his death The sonnes of Sceva who tooke upon them to adjure evill spirits by naming over them that had them the name of the Lord Iesus were forced to flee away naked wounded with this rebuke from the evill spirit by the man Iesus I acknowledge and Paul I know but who are you The man was carried by the Divell in him by Gods permission to use such strength as seaven young men were overcome to their great shame hurt and it fell out to much advantage of the Gospell as appeares in the chapter The Sonne of man 9. Why so called Dverse judge diversly Some that hee would bee so called that he might shew that hee was that Messiah which the Prophets foretold should take the nature of man whom Daniel called the Sonne of man Dan. 7 13. Theodoret in Dan. 7. Others that it is as if hee called himselfe the Sonne of Adam as drawing his kinde from Adam by the virgin not having any man to his father Nazianzen Others to declare the great benefit of his incarnation for us Aug de consens Euang. l. 2. c. 1. Commendans nobis quid misericorditer dignatus sit esse pro nobis Or because hee was also the Sonne of God hee would hereby distinguish the natures one from another Others to signifie that hee was indeed as hee shewed conversing among men verie man 9. Why Ezechiel onely in particular in the old and Christ in the new testament bee so called Come What. The comming is thus sent of the Fathers love to be the mediatour to reconcile God and man he tooke mans nature into unitie of person of the Sonne of God to performe the office of the mediatour to bring man againe to God To seeke This is the first end of Christs comming to seeke that which is lost Ezech. 34 11 12 16. Hee justifieth his compassion and humanitie to Publicans and Sinners by the practise of men that having an hundred sheepe leave all to seeke one that is lost wandered from the flocke and a woman seeking one gâ—oat with diligence though she have nine left And the joy of a father at the returne and finding of his lost sonne Luke 15. This seeking for lost soules is truly noted in Christs going about all their Cities and townes preaching and teaching the Gospell of the kingdome Math. 9 35. In taking opportunities as they fell out to informe men in the truth not contemning the vilest as the woman of Samaria that lived a whore with one that was not her husband his Disciples marveiled at it whether at his humilitie therein as some thinke or by reason of the basenesse of the woman which was blameable considering themselves from what and whereunto his favour had taken and exalted them but by occasion hee makes his end knowne That is out of great desire and great sweetnesse and delight to take all opportunities of conversion of men and that by two similitudes one by their desiring him to take meat to which he answers he hath meate alreadie that they knew not of and declares what he meant they not understanding inquire about some bringing him meat stil minding meat for his body w c they saw to bee needefull for strength to goe on with his worke hee declares it is the opportunitie present of doing his Fathers will And the sauce to that meat is gathering of the scattered Children of God Hee waited for the issue of his conference with the woman in her bringing of the Samaritans which was they beleeved in a double degree by her report to teachablâ—es by their hearing him to setlednesse The other similitude is from harvest that something obscured by some interpreters yet tends to the same thing Some as if it were proverbially you that is it is usually said there are foure monthes to the harvest as if haste needed not otherwise why doth our Lord say you say yet foure monthes to the harvest Here present occasion requires diligence the regions are white unto the harvest yet that seemes more to bee his meaning as harvest admits not stay but when it is ripe put in the sickle in another sense but agreeing about ripenesse and then putting in the sickle He is said to see men before hee call them as hee saw Matthew at the receit of custome Math. 9 9. Nathaniel under the Figtree before Philip spake a word to him of Christ Iohn 1. 48. His seeing in this kind is not occasionall but of purpose seeking the particulars of the election You have not chosen me But I have chosen you c. Iohn 15. He seekes the elect by the scriptures by his ministers by internall motion either of Anâ—gels or immediate of the Spirit by benefits long suffering by rebuke By corrections so he sought Manasseh So the prodigall is noted to bee brought home Thus Iob 33 He openeth the eare by corrections thus he seekes men unto conversion the coÌ„verted to repentance Because he is sent to this That nothing given him should be lost To admonish us of our naturall state to take true notice of it Wee though extremely miserable were not carried with any care of our owne freedome wee sought not God Psal. 14 2. Wee went astray every one after his owne way Esay 53 6. We have turned every one to his owne way of this more in that hee came to the lost Wee sought not Christ till hee lookt after us to recover us from our state of losse Esay 65 1. We thought not of returning to God so much as by dreame Wee are therefore to give all the prayse of our illumination to see our