now preached in his name how can wee say any thing to excuse our not receiving him and life with him hee being straitned and pained with strong desire to shed his blood for reconciliation betweene God and man and he is now set forth unto us for propitiation through faith in his blood let us abhorre flownesse of heart to beleeve in him and with all boldnesse imbrace the benefit of Christ Heb. 10 22. Let him see in us the travell of his soule to his satisfaction Esay 53. 11. The affluence of burdened sinners to him to finde rest for their soules is the fruite of his passion the satisfying of his desire in it the prospering of the good pleasure of God in his hand Say with the Church I am my beloveds seeing his desire is towards mee because hee hath so freely loved mee when I was wholly turned away from him and was his enemie as in desire to save me to give himselfe for me I resolve to yeeld up my selfe to him Cant. 7 10. This is the pleasure of Christ and his Church that their bed is greene Cant. 1 16. that there is still an increase of faithfull ones And this faith by which wee looke up to Christ for salvation is the eye which so much doth affect him as hee is no more his owne but theirs that so beleeve in him Cant. 4. 9. If we could weigh this well that Christ is so delighted with our faith by which as by our eye wee behold him as sent of God to save us how should it make us to burne in desire to have this faith more and more which is but one though it have diverse degrees Our faith in him is the end of the Gospell as the end of his passion and the end of it the salvation of our soules 1 Peter 1 9. Let this love of his wherby hee willingly met his death for our salvation move us to labour to know this love which passeth knowledge Ephes. 3. 19. which as his banner is lifted up to gather his to him allured by his love Cant. 2. 4. and admiring it to bee moved to burne in our love to him as the Church is said to be sicke of love the coales thereof to be coales of fire which hath a most vehement flame Cant. 8 6. So possessed of the love of Christ that wee bee wholly to him 2 Cor. 5 14. And so know this love not onely as our motive to love him but our patterne to love such as hee commends to our love so is his commandement that wee love one another as he hath loved us Iohn 13 His love to us is as his fathers to him purely gracious as his father received not of him but gave to him so hee received not first of us to love us for our love but when there was nothing to incline him towards us to bee considered in us he loved us gave us even himselfe Thus let our love bee to others not first because wee receive of them but freely of goodnes put into us by the Spirit of Christ inclined to p 〈…〉 cure their good Let it direct our obedience unto God unto Christ that it be of a ready minde though in difficult things and such as our nature rightly would decline yet denying our selves we submit to him that is the Lord of our life and death as he submitted to his Father As Peter stretching forth his hands to bee bound and led to death by others in respect of his naturall will is said to bee led whither hee would not Iohn 21. 18. yet of obedience and feare of God choosing death for the safetie of Christs cause to glorifie God by his confession of the truth thus is the obedience more glorious being performed by grace against reluctation of nature Yet where there is reluctation of corrupt nature the excellency of obedience is lesse though grace get the victory for to the performance of the Law it is required that a man shall not lust have no motion bee it never so small contrary to Gods Law The perfection of that which is good is when there is not so much as concupiscence of sinne in a man if there bee never so little a motion step ping aside from the love of God and from his obedience in love it is evidently a breach of the Law our Saviour had no manner of corruption in him to wrestle or strive against the will of God And passed through Ieri 〈…〉 behold there was a man c. Iericho was singularly subjected to the malediction of God so as whosoever should rebuild it God having destroyed it should be judged with the death of his eldest sonne in laying the foundation and of his youngest in his hanging up the gates of it which curse tooke hold of one Hiel a Bethelite in the dayes of Aâ—hab who presuming to build it againe was condemned of madnesse in provoking God by the death of his progenie his eldest sonne Abiram at his laying the foundation of it and his youngest sonne Segub in his hanging up of the gates of it It was the first Citty that the Israelites tooke after their passage ouer Ioden and that by speciall miracle in the falling downe of the walles by the blast of Rams-hornes and dejection of the hearts of the inhabitants therefore as a first fruits with the whole spoyle of it was coÌ„sâ—â—rated to the Lord. Secondly and the severitie used against it might strike a terror into other Citties that would not yeeld themselves Thirdly to bee a memoriall of Gods power in making such a Citty for walls so defenced by an easie and unlikelie way to bee a ruinous heape with incouragement to his people to undertake hard things at his appointment and to excite their thankefulnesse for victory and possession of all which they obtained That this cursed Cittie yeelds some to bee heires of blessing wee may gather that place is no let to Gods calling his election shall be executed in due time whersoever his people bee they bee neither all in one people Revel 7 9. nor in one place but dispersed and scattered abroad Iohn 11 52. but they are Gods Children by predestination to the adoption in Christ and the Lord that knowes who bee his will weale them out by his calling select them out of the world how vile soever the place of their aboade 〈◊〉 Bethsaida was a wick 〈…〉 〈◊〉 and for impenitencie and rebellion worse than Tyrus and Sdon which were infamous for impiety pride luxurie and other vices Mat. 11 21. Yet yeelded three to Christs kingdome and they also Apostles Phillip whom Christ going forth into Galilce called immediatly to follow him is said of bee at Bethsaida the Cittie of Andrew and Peter Iohn 1 43 44. Samaria was justly hatefull to the Iewes not as Gentiles and the dregges of diverse nations a mungrill people onely but for corruption of religion impious confusion the Children of the Captivitie having
prayer unto God when hee â—rieth shall not be heard Pro. 21 13. Whereby it appeares that it s no certaine signe neither of a good life nor of a good death that a man calls upon God unlesse hee calls upon God at all times and his prayer have the companie of true vertues 5. In few words hee shall have many curses Prov. 28 27. And that wofull one at last to have judgement without mercie Iam. 2 13. Whereas none can stand in judgement without mercie mercy tryumpheth To propound woe to them that not only releive not but oppresse the poore The Lord hath a controversie with the land because there is no mercy in it Hos. 4. but specially when it is as Solomon speakes of the mercies of the wicked that they be cruell Prov. 12 10. Amos 2 6 7. For three transgressions of Israel and for foure I will not turne to it because they sold the righteous for silver and the poore for shooes they gape over the head of the poore in the dust of the earth They lye downe upon cloathes laid to pledge by every altar Amos 5 11. And ye take from them burdens of wheat 12. I know your manifold transgressions and your mightie sins ye afflict the just ye take rewards and oppresse the poore in the gate One punishment among the rest is for this and other sinnes mortalitie that but the tenth part shall scape v. 3. The Citie which went forth by a thousand shall leave an hundred and that which went forth by an hundreth shall leave ten to the house of Israel So Amos 6 9. Because they pamper themselves excessively and none is sorie for the afflictions of Ioseph If there remaine ten men in one house they shall dye and scarce any bee left to burie the dead but some shall burne them to ashes within the house to carrie them out more easily v. 10. Amos 8 3. There shall bee many dead bodyes they shall cast them forth with sylence The cause v. 4 5 7. It may be for exhortation for them that neither oppresse nor make the eyes of the poore to faile but releive them to looke to the Rules in their giving that they give not of unjust possessions God hates briberie for a burnt offering Esay 61. God reproves wicked men for offering him a part of their robberies and oppressions thinking that therefore hee will dispence with them hee that judgeth them that share with theeves whether private men as Proverb or Iudges Esay 1 23 will not himselfe indure to bee made a partaker of their iniquitie And so for the rule of discretion and sincere intention c. Here may bee placed that which is before what is it of which almes are specially commended And if I have defrauded any man by forged cavillation or false accusation In this is noted the manner of the sinning which publicans used in their calling in receiving tribute which was to pretend in their preying upon the people and their thefts the commoditie of the common wealth and if any opposed them in their defrauding and rapine then would they impudently accuse them of wrong to themselves and the common wealth So when the Publicans comming to Iohns Baptisme asked him what they should doe hee answers require no more than that which is appointed unto you implying that the sin of their calling was to require more and calumniate such as refused The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have plaied the sycophant is thought by some to bee borrowed from the Athenians among whom hee was called syco phant that told of them that had brought Figgs out of other Countries as Attica because the Figtree was among them in great account and it was forbidden to bring Figges from other places Hereupon they began to be called sycophants that for a little mony did draw men before judgement seates for small cause and sometimes for no cause but pretended falsely accusing the innocent So Scapula on the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others thinke it to have begunne by the meanes of a Grecians servant who having brought Figgs into his house one of his servants eat them up and the master missing them inquired who had them hee that was guiltie accused his fellow that was innocent to finde it out hee made both drinke luke warme water and vomit and so the guile and false accusation of that guiltie person was discovered from thence deceivers and false accusers were called Sycophants From whence wee may see unto what impudencie in sinning for a little advantage some men come to defraud to lye and to be false accusers of men against knowledge and conscience it is noted by Salomon that some will make it but a jest to bee false witnesses to face out a matter impudently knowing that they lye falsely Prov. 19 28 A wicked witnesse mockes at judgement making no more account of right and truth of Magistrates placed for justice or of God himselfe punishing false witnesses than they doe of things to bee laught at Iesabell makes no question but to finde with ease witnesses that will impudently lye against the very life of Naboth for a reward 1 Kings 21. And governours knowing the fraud and falsehood to receive the testimony of such rakehells and proceed to sentencing of innocent Naboth to death and so sent word to Iesabel what successe her plot had tryumphing in their thoughts after their sinnefull gratifying of a wicked woman that the villanie was so freely carried The high Priests knew wel how to get men falsly to accuse our Saviour with a wet finger they would not sticke at it to set their tongues to sale for a price to helpe their friends and benefit themselves Salomon speakes of riches gotten by a deceitfull tongue Prov. 21 6. This gaine by deceit and lyes is to a naughtie heart wonderfull pleasant Prov. 10 17. The more unlawfull the better liked It is as naturall to men to lye and deceive as for nettles to grow with sowing or setting All men are lyers Psal. 116 Rom. 3. Dauid was much troubled with cruell witnesses that charged him falsly Let it admonish men to nourish tendernesse of coÌ„science shame and bashfullnesse to sinne take heede of impudencie outfacing out-looking conscience that secretly bites and barkes when they resolve to sinne 2. Take heed of inordinate desire of gaine it will make a man transgresse in great matters for a little and base price Prov. 28 21. Ezech. 13 18 For handfulls of barly and peices of bread to slay soules that should not dye and give life to soules that should not live Hate such gaine as brings the curse into the house with it it is vanitie tossed to and fro of them that seeke death Prov. 21 6. Take heâ—d of getting by false accusation by playing the Sycophant That charge which Iohn Baptist gave to the souldiers give to your selve Accuse no manfalsely Luke 3 14. It is set downe among the sinne of the latter time proceeding
worke of Christ done by himselfe wee are bound to trust and rejoyce in him alone for our whole salvation Gal. 6 14 God forbid I should rejoyce in any thing save in the crosse of our Lord Iesus Christ. The word save is exceptive hee will glory in that and exclusive in nothing else Christ cru cified is the treasure of the Church for all spirituall blessings of all wisedome and knowledge of the love and favour of God Ephes. 1 6 Of honour and holinessâ— hee hath made us kings and Priests to our God Apac. 1 6 of libertie Luke 1 74 Iohn 8 32 36. Of pleasures and comfort wee are compleate in him Philip. 3 3 Wee rejoyce in Christ Iesus and put no confidence in the flesh that is in any created thing out of Christ. But rest in him alone for our whole felicitie with confident glorying The evidence of the truth of this is that hereby the world is crucified to us and wee to the world by the world understanding that which is opposed to the kingdome of Christ and the new creature for which new creature in us the world cannot but hate us By the power of the Spirit dead to the world Phil. 3 We worship God in the spirit our spirit sanctified and governed by the Spirit of Christ with internall and externall actions after his word Let it move us to love him with our whole heart that by himselfe purged our sinnes saved us being lost and no other with him thinke it not enough to magnifie him above other beloveds but omnifie him not onely as a friend a child a wife our life but united all more than all these He did in his love that passeth knowledge all that purchased thy happinesse hee suffered all finished all for thee Let this bee seene in our not induring of such teachers and doctrine as obscure this love of Christ joyning helpes with him for our salvation Philip 3 2 As enemies of the crosse of Christ v. 18. It is noted that the faithfull stand on Christs side for him 2 In our due esteeming of the sincere ministers of Christ that teach him faithfully as the onely redeemer not onely from greater but from all lesser sinnes Ye received me as an Angell of God as Christ Iesus if need had beene yee would have pluckt out your owne eyes Gal. 4 Have them in singular love for their worke 1 Thess. 5. It is their great praise to seeke the things of Christ. 3. In our valewing and respect of men of Christ in them 2 Cor. 5 16 wee know no man after the flesh Whatsoever wee do in word or deede do all in the name of Christ Coloss. 3 Philip. 1. To me to live is Christ. 1. Give him the honour of binding our consciences by his Commandements and no earthly creature as Lord of Lords and King of Kings Traditious not after Christ are in that name blamed that they are after the commaundements and doctrines of men not after Christ Coloss. 2 8 22 Not imposed or warranted by Christ not ascribing all to Christ as the Prophet Priest or King of the Church 2. Doe all by his vertue fruits of righteousnesse are by him Philip. 1 11. Our sufficiencie for doing or suffering is by his grace and power Rom. 8 37. Philip 4 13. I am able to do all things by the helpe of Christ which strengtheneth me All vertues are but naturall qualities dead shapes if they bee not done in and by his grace hee must bee the root they must favor of his sappe or they have nothing to make them truely good 3. In his mediation seeke acceptance in all with assurance Spirituall sacrifices acceptable by Iesus Christ 1 Pet. 2 5 4. All to his glory it is some mens prayse they are the glory of Christ 2 Cor. 8 23 Paul was all in his desire to magnifie Christ whether by life or death That which was lost This is the condition in which Christ finds them whom he comes unto to seeke them and save they were lost The Iewes Gods owne confederate people Children of the kingdome and concerning externall adoption heires of life yet are called lost sheepe Math. 10 6. Goe yee rather to the lost sheepe of the house of Israel Math. 15 24. I am not sent but to the lost sheepe of the house of Israel If they were lost then the Gentiles without God without Christ without hope Math. 18 11 The Sonne of man is come to save that which was lost 1. We were lost in Adam wee in him made a defection from God by hearkening and consenting to the Divels suggestion out of unbeleefe nnthankefullnesse ambition Ayming at a higher state than that which God made man in wee lost both holinesse and happinesse innocencie and life and so by nature are children of wrath Ephes. 2. Death went over all inasmuch as all had sinned by the offence of one the fault came upon all men unto condemnation Rom. 5 12 18. The Divell is therefore sayd to bee a murderer from the beginning Iohn 8 44. 2. There is no power in our nature to recover our selves from this losse and destruction into which wee are plunged nor in any creature We were of no strength Rom. 5. 3. We left to that way of our selves lose our selves more more Esay 53 6. That if Christ did not seeke us and save us wee should perish for ever without regard Iob 4 20 and dye before wee were so wise as to thinke with any fruit of death v. 21. Holden in the cords of our owne sinne goe astray through our great folly and dye for lacke of instruction Prov. 5 22 23. And this aggravated by the time of our going astray from the wombe Psal. 58 3. The wicked are strangers from the wombe from the belly they erre speake lyes so â—remellius reades that Psal. 119 67 Quum nondum loquerer ego errabam declaring that wee are sinners from the wombe I have called thee a transgressor from the wombe Esay 48 8. For I knew thou wouldst grievously transgresse Wee erre as is said of Egypt they have caused Egypt to erre in every worke thereof in things that wee do not yet should doe in things that wee doe and should not doe Deceived Titus 3 3 either by that great deceiver the Divell 1 Tim. 2 14. The woman was deceived and was in the transgression 2 Tim. 2 26. Revel 20 8. And shall goe out to deceive the people which are in the foure quarters of the earth 10. The Divell that deceived them was cast into a lake of fire and brimstone Or by instruments of his that are first deceived and then deceive others 2 Tim. 3 13. Or by our owne heart Ier. 17 9. Sinfull wayes are from a naughtic heart concupiscence drawing away and intising carnall reasons vaine excuses deceiveable hopes our hearts joyne themselves to swarmes of temptations and lusts so sinne deceives us and kills us Sometimes God in a fearefull kind of justice
Iohn 18. 6. Hee saith to Peter that if he would bee delivered hee could obtaine of his Father more than twelve Legions of Angels and we reade of one Angell that in a night sâ—ote an hundred fourescore and five thousands that became dead corpses He saith Ioh. 10. 18. that his life was so in his own power that none could take it from him if hee would resist Secondly hee is said to powre out his soule unto death which is more than simplie to dye it is from his heart and of his owne will to give himselfe to death Isay. 53. 12. which appeares in his expression of a great desire to dye for mans salvation Luke 12. So How am I straitned till it be accomplished Which hee expressed also in his desire to eat the last Passover with his Disciples before his death Luke 22. 15. when he was upon the Crosse at his time of his owne will when hee would conserve his bodily nature no longer in vigour he bowed his head and gave up the ghost dyed sooner than they that were crucified with him and so soone as Pilate not knowing the mysterie marveiled at it as extraordinary and the Centurion obserâ—ing his yeelding up the ghost instantly upon a lowde cry concluded that surely hee was the sonne of God There was some thing divine in him for when men breath their last commonly they utter either none or a very weake and low voyce Thirdly hee died in love and obedience to his Father laid downe his life as he had received commandement of his Father Iohn 10 18. So his Father is said to deliver him to death for us all Rom. 8 32. First ordaining his passion for mans salvation Hee is said to have beene delivered by the determinate counsell and foreknowledge of God Act. 2 23. and Herod Pilate the gentiles and people of Israel are said to do what his hand and counsell determined before to be done Act. 4 28. This way in which God declared his wisedome to bee just in the forgiving of sinnes Rom. 3 25 26. And to set forth his bountifulnesse love and mercie to man in appointing a satisfier for him was ordained before the world unto our glory 1 Cor. 2 7. Secondly though as God hee delivered himselfe to death with the same will action with his Father yet as man his Father inspired the willingnesse and love of which he yeelded himselfe to leath for it was repugnant to his naturall will whereby hee declared some desire to decline it Abba Father â—l things are possible to thee take away this cuppe from mee Yet submitted himselfe to his Fathers will neverthelesse Not what I will but what thou wilt God so made him for a little time inferiour to the Angels for suffering of death Heb. 2. 9. and that the world might see how hee loved his Father and as hee commanded him so hee did even went to meet the Prince of the world comming to him having nothing in him and in this respect hee is called Gods servant the Chosen of God to raise up the tribes of Iacob to restore the preserved of Israel to bee a light to the Gentiles his salvation to the end of the earth Isayaâ— 49. 6. In which service hee employed himselfe and tooke the forme of a servant assumed our nature to unitie of person for the worke of the mediatorship and became obedient to the death even the death of the crosse According to the will of his Father fulfilling the ceremoniall Law in his sacrifice and the morall in fulfilling all righteousnesse by the which will of God wee are sanctified through the offering of the body of Iesus Christ once for all Heb. 10 9 10. Fourthly hee died of his owne love to man Pro. 8 31. Whose delights were with the sonnes of men hee gave his life for his friends in the greatnesse of his love Iohn 15 13. So his love is set before the gift of himselfe for us Gal. 2. 20. To wash us from our sinnes in his blood to make us kings and Priests to our God Revel 1. 5. As his Father loved him and appointed him to be the mediator in whom whosoever were received into favour should bee received and no otherwise so hee loved us and gave himselfe a ransome for us that the Father might love us with the love wherewith he loved him and that love also bee in us Iohn 17 23 24 26. It was expedient that his death should bee voluntary First for mans justification that as by one mans disobedience many were made sinners so by the obedience of one many might bee righteous as wee were sinners in Adam by imputation of his disobedience before wee had inherent sinne so in Christ by faith wee might bee righteous by imputation of his obedience before wee have inherent righteousnesse as sinne reigned unto death even over theÌ„ that sinned not after the similitude of Adams transgression so grace may reigne through righteousnesse by Iesus Christ unto eternall life Rom. 5 14 19 21. Thus was Adam the figure of Christ. Thus was Christ Gods righteous servant in his obedience righteous in himselfe and the righte ousnesse of them that effectually know him Esay 53 11. Secondly it was expedi ent for his sacrifice that his death should bee in obedience not onely for innocencie not to need to offer for himselfe as the priests of the Law did Heb. 7 26 27. But because obedience with God is more than all burnt offering and sacrifice this being the obedience of such a person being the Sonne hee learned obedience in the things which hee suffered The Lord of the Law willingly submitting himselfe to the Law it did greatly please God His sacrifice was a sweete smelling savour Ephes. 5 2. His father loved him because he laid downe his life for his sheepe such as were given him of his Father Thirdly it was meete also for his victory that his death should bee in obedience and voluntary that as death and the Divell who had the power of it reigned by disobedience so hee by obedience might overcome and tryumph in his Crosse where hee shewed obedience hee spoiled principalities and powers disarmed them and made a shew of them openly and tryumphed over them so they have no more power to accuse them that are in Christ or to require them of Gods justice to punishment for their disobedience Sinne is put out of authoritie in the flesh of Christ and the whole right of the Law fullfilled in them that walke not after the flesh but after the spirit Rom. 8 3 4. Because Christs obedience or righteousnesse which is reall and inherent in him is so imputed to them as if they had done it themselves Which well knowne and digested may be a great encouragement to come to Christ for salvation seeing hee gave himselfe so willingly and with such great desire to death in obedience to his Fathers will to save the world by him and salvaton being
who mind earthly things As our Saviour concludes from the disposition and end of that rich man who put his happinesse in his abundance Luke 12 21. So is hee that layeth up treasure for himselfe and is not rich towards God He treasureth for himselfe who without any respect to God gets riches as hee that said to his soule Thou hast eenough layed up for many yeares respecting himselfe onely and staying upon his sufficiency in himselfe without God hee is rich in God who depending on the providence of God is given to such good workes as God prescribes laying up a good foundation for time to come that hee may obtaine eternall life Some abuse their wealth to pride and rebellion against God Ier. 2 31. Wee are Lords wee will come no more unto thee And to try their strength in doing hurt to men the more in purse the greater in tryaÌ„nie boasting themselves that they can doe mischiefe trusting in the multitude of their riches Psal. 52 1 7. hyring men with feilds and vineyards to ungodly practises or hindering them from godly courses and so draw to the earth such as seemed starrs in heaven and many to winne the world loose their soules so as there can be no redemption for them Thus may they be called thornes because men are so hamperd in them that they cannot bee gotten out and wicked riches are occasioÌ„ of much wickednesse they that have them speake roughly and are wise in their owne eyes conceited of their owne courses too highly but their woo is they have re-received their consolation But riches of themselves of their nature damne not as povertie of it selfe saves not First for they are the Lords 1 Chron. 29 11. All in the Heavens and in the earth is his hee hath right unto and right in them both property and possession is his These are many times severed in men some have right to a thing but not possession and power over it because kept out by a strong hand of such as covet fiolds and take them by violence who get power over and possession of that which they have no right to But in God both right title and just possession meet and extend unto all things because hee made all Psal. 24 1 2. And it appeares when men are so gracelesse as to derive his title to others bee they Idols or men hee often strips them of them Ezech. 16 17 c. Hos. 2 8 9. And when men unjustly either by fraud or force take them from such as have them of him he will pursue his right against the wrong doer take vengeance upon the unjust person who hath wronged not onely man but God Prov. Secondly It is Gods blessing that makes rich and he addes no sorrow with it Prov. 10 22. So farre as hee gives it it is as if it were powred upon them while they sleepe while they with rest of soule commit themselves to him He giveth power to gather riches Deut. 8. Hee orders and disposeth of the travell of the sinner who gathereth and heapeth up to give to them that are good before God Iob 27 17. Prou. 28 8. Thirdly God hath given grace and riches riches as reward of the use of grace to his glory Godlynesse hath the promise of this present life Abraham very rich by Gods blessing in flockes and heards and silver and gold c. Gen. 24 35 is also the Father of the faithfull they that dyed in faith are said to bee carried into his bosome and to sit at table with him in the kingdome of heaven Mat. 8 11. Iob matchlesse for wealth and greatnesse in all the East and for pietie in all the earth in his time Iob 1 3 8. David after Gods owne heart and full of riches at his death 1 Chro. 29 28. Solomon a penman of the holy Ghost therefore a holy man of God 2 Peter 1 21. a Prophet therefore to bee seene in the Kingdome of God with all the Prophets excelled all the Kings of the earth as in wisedome so in riches 2 Chro. 9 22. Iehosaphat had riches in aboundance his heart also was lift up in the wayes of the Lord to do more boldly for the puritie of Gods worship than Asa his father though a man of a perfect heart had done before him so a man excellently rich may also be excellently good Fourthly riches though they bee no causes of heaven it is neither the lawfull use of them nor the end propounded to them yet by a gracious use of them may further a mans account in good fruits and labours of love which God will not forget being done in his name Philip. 4 17. Therefore is our Saviours exhortation that with the riches of unrighteousnesse so called because they passe easily from the right owners to unjust possessors as from the Maister to the Steward and after to the Maisters debters both which were usurpers wee make our selves friends for the heavenly life when this failes We neede onely the friendship of God in Christ but the good workes done in God will give friendly Testimony to our consciences that wee have not beleeved in vaine our faith working by love and shall of the free grace of God whose gift eternall life is by Iesus Christ bee reckoned unto our reward as done to himselfe especially when wee preferre the household of faith and deale more plentifully with them as belonging to Christ. So the rich in this world rich in good workes gladly distributing doe lay up a good foundation against the time to come no cause of eternall life to them which in opposition to uncertaine riches is called a good foundation but a helpe to their assurance and some proppe to their hope of life as an evidence of a true faith in Christ Iesus the end of which is salvation Riches in a good man further the exercise and manifestation of grace The crowne of the wise is their riches they prove an ornament to the right users get them honour in their wise disposing of them doing many good workes by the meanes of them Abrahams and Lots hospitalitie had not beene so famous nor Davids and his Princes offering to the building of the Temple so liberally 1 Cron. 29 4 7 8. It may be many other could say with David I have set my affection to the house of my God but coulde not by such gifts expresse their affection as hee did both in that which hee dedicated of the spoyle of the nations which hee subdued and of his owne proper goods over above 1 Chron. 29 3. The Centurions one in building a Synagogue th' other in giving much almes declared their pietie and Charitie and others that have their praise in the Scriptures for feeding persecuted Prophets as Obadiaâ— for ministring to the maintenance of Preachers that otherwise preached freely to the gentiles and refreshed the Saints bowells as Gaius this others could not shew forth so not having such â—vealth though the
men that had faith in him their â—sinnes with desire of remission of his owne sinnes hee sought to see him of whom hee had heard such things not altogether without some sparkles of grace and seed of pietie The Spirit of God works in us so sometimes that we our selves seeme to bee authors of the fact Of himselfe it could not bee seeing it tended unto and ended in his blessed change from the state of sinne to the state of grace his passing from damnation to salvation it was some beginning of his rising out of sinne which argueth the worke of God in three respects 1. In taking away the deformity of the soule by the staine of sinne restoring the comelinesse and beautie of grace 2. In setting the will ordinately in subjection to God restoring the good of nature in beginnings which sinne had corrupted and destroyed the whole nature remaining inordinate thereby 3. In taking away the guilt of sinne whereby man was subject to eternall damnation All which and every of them is Gods worke giving into the mind a light of grace into the will a new quality whereby it is sweetly moved and readily to the obtaining of the eternall good drawing the will to him and none but God against whom the offence is committed can remit the guilt and punishment of sinne There is great difference betweene the ceasing from the act of some sinne and rising out of sinne which is to repaire man unto those things which hee lost by sinning Preventing grace is not common to all but it is proper and peculiar to the elect in whom God workes the will to spirituall and eternall good it doth not expect mans will neither doth mans will call to it but it prevents it by preparing it that it wills good and helps it being prepared that it may performe it it was a will before but not a good and right will Not onely the will of man is not sufficient if the grace of God bee wanting for so it might bee said on th' other side the grace of God sufficeth not if our will bee not wee must give the whole to God Preventing grace is faith with love The good will of man is prevented with that benefit of grace whereby it is freed from servitude of sinne and prepared and that benefit is the faith of Christ so the will is healed the Spirit of God being author and so disposed that it actually wills and indevours what God commands Faith is in him which willeth to beleeve whose good will it prevents not in time but in cause and nature There is a beginning of faith a good thought of beleeving which is of God only wee being not sufficient of our selves unto it 2 Cor. 3 5. Which is not meant of any thought whatsoever but of a thought of beleeving or right living which affects the will It signifieth not simply to apprehend something in our mind But with deliberate judgment of reason and affection of the will about the thing apprehended as Philip. 4. 8. If there bee any vertue if there bee any praise thinke on these things Our conversion is described by our knowledge of God Gal. 4 9. and first receiving light Heb. 10 32. But it is such a knowledge of him as hee gives in the face of Iesus Christ unto some measure of faith drawing us to him to seeke reconciliation remission sins and is an effect of his knowledge of us As the Apostle adds by way of Correction or rather are knowen of God if any man love God the same is knowne of him as hee saith in another place received of him Rom. 14 3. Hee is knowne with approbation and drawne to God So it might bee in Zacheus such beginning of faith as is in a good thought in some knowledge of God in Christ with some love and could not for the preasse because hee was little of stature Thus it falls out to men of good desires sometime that their hope is deferred and the satisfying of their desires suspended some way or other Mâ—â—tha and Mary desired the healing of their sicke brother to prevent his death sent to Iesus about it hee deferred their desire till he was dead buried and stunke that hee might worke a greater miracle in raising him from death to life for Gods glory and the confirmation of the faith of his Disciples this may bee one stay more glory to God good to men Iohn 11 4 15. So was Iairus his desire of the healing of his daughter deferred and hee disswaded from troubling Christ any further as counting it hopelesse for now she was dead onely Christ excites his hope of the life of his daughter Luke 8 42 49 50. Sometimes men of no ill meaning do hinder the lawfull and good desires of other a little from their present fulfilling as the two blind men desiring mercie of Christ to receive their sight were rebuked by the multitude that went before because they should hold their peace They that brought their Children to Christ with desire of his blessing were a little stopped by his Disciples Sometimes a man hath impediments and lets from himselfe as Zacheus from his low stature that could not looke over the multitude that were about Christ it may bee his faith is not such as God will have it before hee receive what hee desires if it bee of a good thing to bee done by himselfe When hee hath a good will and desire the flesh hath another will against it that hee cannot performe his purpose and desire til he get more strength There is a remainder of Originall sinne that so besetts good men that they cannot runne the race of godlynesse as they desire till they cast it away that the comfort is most in this strife to doe it in the willingnesse of the spirit hindered by the flesh Matthew 26 Chapter verse 4. Satan is a great hinderer of good desires as the Apostle saith in his owne case in desire to see the Thessalonâ—ans from whom he was taken for a short time in presence not in heart and indevouring it with great desire Hee would have come once againe but Satan hindred it 1 Thess. 2 17 18. How hee hindered â—s not expressed whether by tempests of the aire or by the tribulation of the persecuting tyrants or lying in wait for him in the way to kill him or by sicknesse but it is cleare hee hindered his good desire and indevour to come to them for confirmation of their faith Hee assirmes the decree of his will to it and his preparation to accomplish it once and againe and in that hee was hindred the inward act of the will the Divell cannot discerne or hinder so as the outward act of the body as to preach the Gospell c. The Divell and his angels are noted to hold in their haÌ„ds the foure winds of the earth that the winde should not blow upon the earth or the sea or on any tree which signifieth the
not justified by the workes of the Law but by the faith of Iesus Christ even we I say have beleeved in Iesus Christ that wee might be justisied by the saith of Christ and not by the workes of the Law Gal. 2. 15 16. Philip. 3. There is no sinne that can be repented that a man may despaire of pardon of Mark 3. 28. All sinnes shall be forgiven unto men and blasphemies Consider all sorts of sinners that have bel 〈…〉 ed upon this ground th 〈…〉 â—od hath concluded all undâ—â— sinne that he might have mercy on all That Christ Iesus came thâ—â— the world might be saved by him and such chiefe sinners are made patterns to others It appeares that grace being offâ—red there is no other let but the refusall of grace What could I have done more that I have not done Esay 5. For God beseecheth us to receive it willing to conferre it 2 Cor. 5. Christ will put none away that come to him Iohn 6. 37. Doubt you of the sufficiency of Christs sacrifice to obtaine peace with God for you because your sinnes be so many and great It is sufficient for the sinnes of the whole world 1 Iohn 2. Or feare yo 〈…〉 God will not pardon y 〈…〉 destroy you Hearken to him avouching the contrary 2 Pet. 3. 9. Yea swearing for confirmation of your faith As I live I have no pleasure in the death of the wicked Ezech 33. 10. 11. Seeing all are lost even the elect as well as the reprobate Rom. 3. 23 There is no difference for all have sinned and are deprived of the glory of God only this odds there is some are children of perdition by eternall iudgement of God Vessels of wrath prepared to destruction for whom Christ would not so much as pray they were not given him to save but appointed to wrath forewritten to condemnation children of the curse 2 Pet. 2. 14. But others though they were by nature 〈…〉 ildren of wrath as well as otheâ—s yet they were not appointed to wrath but to obtaine salvation by the meanes of Christ Iesus to whom they shall every one of them come not one of them be lost Iohn 6. 37. 39. It should move men to recount with themsâ—lves often what they were and that for diverse uses 1. Thâ—t well instructed in the particulars of our misery and that doctrine one time after another laid upon our hearts we may runne to Christ still with singular affection 1. Pet. 2. 2. 3. 4. It is noted the constant act of beleevers to come to Christ their living foundation 2. To keepe themselves humble and abased in themselves because of all that they have done remembring their wayes and workes that were not good Ezech. 16. 63. and 20. 43. You shall iudge your selves worthy to be cut off Eze. 6. 9. They that seriously repent they doe not sleightly acknowledge their faults but recount with themselves how many wayes how long and with what pertinacy they have provoked the Lords anger and stirre up themselves to a detestation of their former led life and become ab hominable to themselves The Lord would have us so taste his goodnesse in pardoning and purging us as that our sinnes truly displease us and we remember them with bitternesse The Apostle abasing himselfe because of his former life ascribes all the good in him or done by him to Gods free grace 1 Cor. 15. 9 10. And puts other Christians in minde of that which they were when God called them 1 Cor. 12. 1 2. Yee know you were Gentiles and were carried away unto the dumble Idols as ye were led that they might magnifie the compassions of God in their change and not to use their gifts to ostentation but to the praise of Christ 1 Tim. 1. 12 14. Ephes. 2. 11 12. Iâ— serves to sâ—irre us forward to righteousnesse and to bee as earnestly carried to that as ever wee were to sin Rom. 6. 19. 2 Peâ— 1. It is sufficient to have spent the time past c. To preserve from Apostasie and to hold us to God with study if it could be to make him amends by standing full in all his will for the injurie wee have done him It helpes to faith in God for the continuance of his good wâ—l and pardoning our sinnes of weakenesse seeing when we weâ—e enemies hee r 〈…〉 d us of his great love and abundant mercy Rom. 5. 9 10. It helpes to condole and be compassionate toward sinners consideing the Lords compassion towards us to pull us out of that woe FJNJS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iphier Quâ exâ—â—sationâ— purgamus qui dâ—â—boli servis â—â—inoâ—es sumâ—â— Christo prâ— sanguinâ—â— pretio viceâ— noc in modicis rependimus Cypr. de oper Eleem os Iob 38. 41. O si posse 〈…〉 excitare homines cumipsis pariter excitari ut tales essemus amatores 〈◊〉 permanentis qualeâ— sunt homines â—matores â—itae suâ—ientiâ— Aug. de doct Christ. Quanto propinquius sinemmundi diâ—bolus videt tanto erudelius â—ersecutâ—â—nes exerâ—eâ— ut qui se continuò damnandum consp 〈…〉 〈◊〉 socios multipliceâ— cum quibus gehexnae ignibus addicatur Isid de sum bon * Aâ—dentius ab illis defenditur 〈…〉 esis quam a nebis oppâ—gnatur Hieron epist. ad Theoph. * NusquaÌ„ faciâ—â—us profi 〈…〉 quam â—n castris rebell um Tersul de praescript advers â—aereticos obser 1. Mat. 26. 53. 2. King 19. 35. Marke 15. 44. Marke 14. 36. Iohn 14. 30 31. Phil. 2. 7 9. Iohn 10. 17. Coloss. 2. Vse 2 Vse 3. Vse Caut. Iosh. 6. 26. 1 King 16. 34. Obs. 2 Iohn 12. 21 Ezra 4. 2 3 4 5. Iohn 4. 9. Iohn 4. 40. 41. Gal. 1. 17. Reason 1. 2. 1. Vse Act. 18. 10. 2. Verse 2. â—bser 1. Psal. 111 2. 〈◊〉 Vse Obiect Sol. Disâ—â—nt diâ—ites â—on in fa 〈…〉 crimen â—arâ—re sed in ijs qui 〈◊〉 â—esciant facâ—â—tatibuâ— Amb. Luke 6. â—24 Iam. 5. 1. Luke 16. 13. 14. Luke 12. 19. Revel 18. 13. 1 Tim. 6. 10. 2. Pet. 2. 15. Phil. 3. 19. 1 Sam. 22. 7. Psal. 127. 2. Eccles. 2. 26. Luke 13. 28. 2 Chro. 17. 5. Heb. 6. 10. Diviâ—ia ut 〈…〉 dimenta improbiâ— itâ— bâ—â—iâ— sunt adjumenta virtuâ—io Aâ—b 2 Sam. 7. 11. 3 Iohn 6 7. Iob 29. 11. 22. Vse Marke 15. 43. 2 King 14. 3. Luke 3. 8 9 11. 1. Obs. Rom. 8. 26 27. Mat. 21. 1. Vse Quest. Ans. 〈◊〉 ur 〈◊〉 gratia praevenâ—em in quantum ipsaÌ„ voluntatem facit bonam ideâ— praeâ— venit quia non est a liâ—ero arbitrio sed infunditur ab â—â—so Deo Magist. sent 〈◊〉 2. dist 20. D. 1 Cor. 8. 3. Math. 20. 30. 31. Marke 10. 3. Heb. 12. 1. Vse Verse 4. 1. Obs. Iob. 32 6. 18 19. 1 Thess. 2. 17. 3. 10 11. 1. Vse vse 2 Vers. 5. 1. Obs. Psal. 9. 18. Prov. 10. 24 28. Esay 45. 19. Esay 8. Esay 6. 4. 5. Esay 65. 1. Vse Iohn 14. 2. Rom. 8. 26 27. 2. Obs. Gen. 17. 18. 19 20 21. Gen. 32. 10. Iohn 4. 47. 53. 1. Vse 2. Obser. Marlâ— 3. 20 21. Vses Iob 23. 10. Iob 36. 7. Vse 2. 2 Pet. 3. 8. 〈◊〉 Obs. Esay 40. 28. 31. Psa. 103. 4. 1 Iohn 4. 7. Past. Present Future 〈◊〉 Iohn 5. 28. 1. Cor. 10. 13. Vse Cant 1. 10 11. Psal. 23. 1 2 6. 2 Tâ—m 4 17. 18. Caution Cant. 4. 8. Verse 6. Caution Esay 42. 10. Act. 18. 6. Vse 2. Mat. 10. 20. 2 Thess. 1. 11. Veâ—uâ— obediens moram â—â—scit nâ—◠〈◊〉 〈◊〉 oculos parat visui cor â—ussioâ—i â—ures â—â—ditui ma 〈…〉 operi â—eâ—itinerâ— sese totum reâ— colligit iâ—â—â—s 〈◊〉 〈◊〉 â—ussionem Domini impleâ—â— Bernar. 3. Gen. 17. Mat. 2. 14. 1 Tim. 3. 2. Vse 1. Vse 2. Vse Rom. 5. 11. Ioh. 1 12. Vse 1 Cor. 11. Obiect Answer Mich. 7 24. Esay 30 18. Vse 4. Vse Maâ— 24 12. 2 Tim. 4 16. Rom. 16. 17. Vse Iohn 9. 41. Q. A. Phil. 2. 15 16. Tit. 3. 2 3. Prov. 15. 26. Prov. 15. Rom. 7 15 22. Esay 51 1. Esay 32. 8. Vse Esay 19 19. Object Answ. Est modus in dando quid â—ur cui quomodo quando 1 Thess. 5. 13. Esay 32. 8. Vse Vsâ— 2. Vse 3. Proverb 1. 〈◊〉 S 〈…〉 â—1 Vse Quest. Ans. Rom. 13. Vse 1. Quest. Ans. Vse 2. Deut. 28. Object Sol. Object Sol. Object Sol. 1 Cor. 11. Vse Vse 1. Marke 6. Object Coloss. 2 16. Vse Vse Vse z. Rom. 1 6. Vse 3. Vse Rom. 16 10. Obser. Vse Vse 2. Vse 3. Obser. Reason Vse Vse 1. See 〈…〉 donat iâ— Mat. 8 20. 〈◊〉 〈◊〉 Vse 2 Vse 3. Vse 4. Mat. 1. 21. Object Sol. Rom. 3. Object Sol. Heb. 9 24. Gal. 5. Vse â—ames 4 7. Iohn 16. Vsâ— Vse 3. Vse 1. Rom. 1. 20. Rom. 2. 15. Hos. 2 4. Whittak Vse Coloss. 2. Vse 3. Rev. 17. 14. Vse 4. Vse 1. Vse Acts 13. 38. 39. 1 Cor. 6. 10. 9. Vse 3 Iohn 17. 12. 2 Thess. 2. 3. Rom. 9. 1 Thess. 5. 9. 1 Pet. 2. 8. Iude v. 4. Vse 1. Vsâ— 2. Vseâ— 2. 3.
is the note of the godly that they follow after righteousnesse upon their knowledge of it Esay 51 1 7. It containes the studie of their mindes and indevours of their will with constant desire till they obtaine which is not in this life as lovers that have set their affection on any most studiously follow to obtaine them and they rest not but in fruition thereof Affections setled on supernaturall objects agreeable to the qualitie thereof argue spirituall and supernaturall being This proofe the Apostle would take of the resurrection of the soule the first resurrection rising with Christ seeking and setting the affections on things that are above thinking and desiring and following things concerning another life spiritual things spiritually discerned and affected and godlinesse as it is of God and conformes us to him That we are in this world concerning beginnings as he is and the kingdome of heaven for his presence to dwell with the Lord to be where Christ is to behold his glory and to be perfectly guided by his Spirit Our conversion begins in Gods worke in us infusing grace by way of seed 1 Iohn 3 9. Which manifests it selfe by new disposition and inclination in us that our desiring spirituall things agreable to their nature is an action of that life of God begun The will first suffers Gods worke upon it and then acts aspires to conversion constantly desires it Inclines us still to seeke God Ier. 31 19. In which God confirmes it he prepares the heart and inclines his eare Psal. 10 17. And when Iesus came to the place hee looked up and said unto him c. Here is the successe of the desire of Zaccheus in that which hee desired and in that which he it may be thought not of Christs looking up speaking to him by his name offering himselfe to be his guest such is the benignitie goodnesse of Christ whence observe that seeking Christ and good things in him by spirituall motion shall not bee in vaine Good desires may be deferred but not denied alwayes the expectation of the poore shall not perish for ever though wee have not our desires so soone as wee conceive them yet if we cast not away our confidence but wait and seeke still our hope shall not frustrate us The desire of the righteous shall bee granted him and his hope shall bee gladnesse his desire is onely good obtaineth that which is good and onely that The Lord is good First actually out of his owne favour and goodnesse hee doth good to them that wait for him to the soule that seeketh him Lament 3 25. God hath not said in vaine to the house of Israel seeke yee me Therefore hath hee not spoken it in secret nor in a darke place of the earth as the prophets of the heathen gods who spake uncertainly and so obscurely and out of darke dennes but goodnesse and truth concurre in him goodnesse in inviting us to seeke him as willing to bee found and truth in not deceiving and frustrating our hope when wee do come to him therefore shall wee not faile to finde him because hee will give us to seeke him and search for him with all our heart Ier. 29. 13. God hath made himselfe a debtor by his promise to them that seeke him that hee will come to them and raine righteousnesse upon them Hos. 10. 12. Vnder righteousnesse we may comprehend all kinde of goodnesse which hee will give from heaven not sparingly but largely therefore hee calls it rayning righteousnesse not only that whereby he justifieth us in Christ receiving us into fauour and regenerateth us rendering unto man his righteousnesse Iob 33 29 But the performance of all promises in due time concerning the present life or that which is to come Hee called Bartimeus crying to him and gave his sight as he desired The woman secretly seeking vertue from him to the healing of her issue of bloud found it in her selfe All that would make use of Christ found him reedie to their good if they sought him aright God is faithfull and of never failing compassions in the experience of his servants they are new every morning Lam. 3 23. Hee both meetes with testimonies of deare love such as he seeth coming towards him to seeke his presence as the father of the prodigall met him with wonderfull expressions of a fathers affection in the happie returne of a sonne that seemed to bee lost and also calls them to behold him and to seeke him that had no thought of it who so prevented with his grace upon his call desire and seeke him seeking finde him and finding him enjoy him unto salvation with eternall glory Which serves abundantly for consolation to such as linger after Christ and his grace in holy desires their hearts God hath touched and they follow him as given of God to save them they shall be satisfied When men have a right estimation of Christ that they preferre him before all things in the world as hee knowes their love he so esteemes it and will give himselfe to be enjoyed of them that they shall as it were lye in his armes and sweetly rest with him in gracious imbracements as the Church sicke of love as it were swounding by vehemencie of hir desire to Christ calling to the Pastors of the Church to refresh her spirits with the meanes that they have in trust to convey by them spirituall things into her soule findes her selfe on the sudden upheld by Christ imploying both his hands for her reliefe and streng thening No sooner calling but he heares and answeres and come to her helpe and comfort so willingly as nothing can stay his pace towards her he skips by the mountaines and leapes by the hills neither her greater sinnes nor lesser infirmities can stay him nor humane power can hinder his accesse with celeritie Cant. 2 5 6 8. In his speede hee is like a Roe or young Hart she seeth him as at the dore behind the wall yet not fully expressing and exhibiting himselfe in his presence to her but he lookes forth at a window and shewes himselfe through the grates or lattesse she beholds him but imperfectly yet with certaintie and with signification of favour But to them that desire to see him in heaven not satisfied with the sight of him as it is now by faith he will give them in due time their desire they shall see him as hee is They shall be where he is and behold his glory the shadowes shall flee away whatsoever hinders the full content in the sight of him as ignorance unbeleefe trouble of conscience outward tribulations the day starre shall arise in their hearts and the day breake the time of th' other world beginning at our death and more fully at our resurrection the morning of that day which shall never give place to night when the righteous shall have dominion over the wicked and shall be ever with the Lord when they shall no
more neede the light of Prophets or Apostles but by himselfe shall they see God giving a divine light into their understanding whereby they know as they are knowen Yea and in the meane time they shall have a more pure and explicate knowledge of the mysteries of Christ he will reveale himselfe to them that love him and their requests of heart framed by the spirit in them with unexpressible groanings God will not frustrate the inspirations of his owne spirit please him for they are according to his will the spirit makes them to pray as they ought which of themselves they cannot he helpes their infirmities Zâ—ccheus make haste and come downe for to day 〈◊〉 must abide at thine house This is singular grace and favour that the Lord of his owne accord bids himselfe to his house who it is like durst not presume to request him though willing to entertaine him this is above that he desired thus he vouchsafed to honour him whom hee had by his Spirit secretly working drawen to him In which we may observe that God is pleased to give above our desires many times when wee offer our selves to him Whereof we have many examples Thus happy was Zaccheus in his indevour to see Christ hee seeth him hee heares him calling him by his name as if hee were familiarly knowen and receiveth him to his house and to abide there and all of his owne accord notable humanity of the Son of God to come to him whâ—m the common sort did hate and that unrequested Abrahams request to God was that Ishmael mighty live before him and that would content him having a sonne borne to him hee subsists in him though God promised him another sonne by Sara his wise it may seeme it was more than he durst hope for though hee reject not Gods favour in the promise of a new seede but if it please him to extend his liberalitie no further but to conserve the life of Ishmael which he hath given he desires no further Concerning Ishmael God heares him and grants him not onely life but multiplication of seede to make him a great nation and his children to be of great place twelue Princes he should beget Yet would he extend his goodnes to him further as he promised Sara shall beare him a son indeed and with him his seede he would stablish his everlasting couenant Iacob in his journey to Padan Aram desired of God provision but necessary and protection in his way with a safe returne to his fathers house which he had and above his desire God made him two bands Gen. 28. 20. 21. David asked life God gave him long life even for ever and ever Psal. 21. 4. Not onely heard him when fearefull of death by the malice of his enemies hee prayed against it but granted him over and above to live till he was full of dayes nor that onely but succession in his posteritie unto eternitie of his kingdome which was accomplished in Christ who was made of the seed of David according to the flesh as God promised him by Nathan which mercie David admiring prayeth that as the Lord had said so he would doe that with his blessing it would please him to blesse his house to continue for ever before him 2 Sam. 7. Solomon asking an understanding heart to judge Gods people to discerne betweene good and bad not onely obtaines it but in an excellencie to bee singular in it so as none had before nor after him And besides that which hee asked not riches and honour so as there should not bee any of the Kings like unto him all his dayes 1 King 3. 9 12 13. The sicke of the palsie sought his health of Christ which he received and unto that the forgivenesse of his sinnes Math. 9 2 6 7. The ruler sought to Christ for his sonnes life and hee had it and with it faith in his owne and his household hearts whereby they addicted themselves to him as his Disciples under the hope of eternall life The theefe upon the Crosse prayed Christ to remember him in his Kingdome hee was heard and by a serious asseveration secured that that very day he should passe from the miserie of the crosse to the felicitie of paradise and there have fellowship with him in eternall glorie Luke 23 42 43. He is the Father of mercies 2 Cor. 1 3. As a most kind Father hee powres out manifold gifts and benefits upon men of his meere mercie and imparts unto them not light and slender but strong and abundant consolation that are his freinds as the God of all consolation He that is Lord over all is rich unto all that call upon him Rom. 10 12. Not onely abounding with riches but powring out plentifully unto those that depend upon him hee gives to all men liberally and upbraideth not Iam. 1 5. He gives even to wicked men that set their faces against heaven more than heart could wish Psal. 73 7. That their prosperous successe exceeds the conceivings of their mind as if nets were laid to catch for them while they sleepe His faithfull are more regarded than infidels In our glorifying of God therefore wee are to say with the Apostle Now unto him that is able to doe exceeding abundantly above all that we aske or thinke according to the power that worketh in us as wee find by experience in our selves be glory in the Church by Christ Iesus throughout all ages world without end Amen From hence reprove faithlesse feare damping hope upon conceit partly of our unworthinesse partly of the greatnesse of the things we aske too great for such as wee be Wee must not measure Gods wayes by mans whose wayes are as farre above ours as the heavens are the earth Esay 55 9. And yet even men give according to their greatnesse and consider what is fit for them to give rather than what is fit for the other to receive We may aske what God seeth meet for his glory to give and not onely what we feele ourselves to need but what our Father seeth that we need Math. 6 8 without doubt or feare commending our selves to his love and wisedome And this the Lord our maker requireth of us that we commend the care of our necessities to his faith and providence in termes of greatest incouragement Esay 45 11. Aske me of things to come concerning my sonnes and concerning the worke of my hands command ye me Make haste c. Whether hee would have his prompt mind knowen the gift of faith to appeare with speed or hast his owne worke the time being come Observe that when the time determined with the Lord for the manifesting of his goodnes to his people is come he is willing to doe it speedily When the people with earnest desire to heare the word followed Christ to attend upon the opportunitie hee left his meate and went to teaching and incurred among his kindred a suspicioÌ„ of