supple nor wine to cleanse The first Conclusion we lay down is this Doct. Man was not wounded by the Law The Priest and Levite did not wound this man They were not the Theeves though they did neither helpe nor heale him The Law than is not the proper cause of death to any it doth not properly as a working cause wound the soule of man nor make him lyable to damnation There was you know condemnation enough in the world between Adam and Moses before the Law was published anew and however it be true that the Law shall proove a Condemning and a Judging Law to all impenitent ones and unbelievers yet this was not the primary intention of it no more than it was of the Gospell to condemne men by it which yet will be a savour of death unto death to all that despise it Deut. 30.15 Lev. 18.5 Eze. 20.11 Rom. 10.7 18. Object But Ezek. 20.25 I gave them Lawes that were not good and Iudgements whereby they shall not live There be three sorts of Lawes or Precepts 1. Mala as Mich. 6.16 the Statutes of Omri 2. Non bona as the Ceremoniall Law 3. Bona. So the Morall Law Now those Lawes there spoken of were the Laws of Ceremonies which the Lord calls not good because they could bring nothing to perfection being but shadows of things to come Heb. 10.1 But the morall Precepts are just and holy and the man that doth them shall live by them Gal. 3.12 Object 2. 2 Cor. 3. â— It is the ministration of death Resp So it is accidently as we shall shew anon not because there is any imperfection in the Law but from the weaknesse of the flesh which is not able to keepe the Law whence it propounding a curse to all that do not keepe it and shewing withall no meanes to avoid it man is affected to it as to an enemy that seeks his destruction and ruin so that this ariseth not from the Law but the infirmity of the flesh Vse Such then as thinke it is the proper work and effect of the Law to wound the soule and disquiet the heart are much deceived the proper cause of that is our own guiltinesse The Physitian that shewes me a disease is not the proper cause of the disease So judge we of the Law Secondly in that neither Priest nor Levite did help this man Observe we Doct. There is no Salvation by the Law Though death properly be not by it yet it cannot cure nor save See Gal. 3.21 Rom. 8.3 Act. 13.25 Heb. 7.19 10.1 Reason The Reason the Apostle gives Rom. 8.3 the Law by sinne is become weake and unprofitable to the purpose of Salvation and Justification It is not weak either in Precept or in Doctrine but only in justifying of man and this not in it selfe but by accident because we are naught and not conformable unto it for if we could perfectly keep it it were as able to justifie us now as ever There are three things required to the justifying of us before God all which are impossible for the Law to doe 1. To offer us forgivenesse of those things we do against the Law Now the Law accuseth but absolveth not 2. To work Faith in us to lay hold upon forgivenes being offered which the Law cannot ingender 3. To put strength and power into us that we may be able to keep the Commandements of the Law to the ends of our lives All which are impossible to the Law It instructeth what to do but ministreth no strength to do what it bids Praecipit non adjuvat Lex offert affert Evangelium that is the office of the Gospell For these purposes the Law is weak uneffectual and feeble but that commeth not from the Law but from our Flesh and corrupt nature A carver cannot cut the Image of his Prince on a rotten logg but that is no fault of the Carvers The Law hath skill to justifie but cannot do that feat on our rotten nature Vse Vain is the hope of those who look for Salvation from the Law whither Ceremoniall or Morall many please themselves in Ceremonies other with their good deeds These will be found too weak to effect it Papists in a speciall manner might do well to see their errour who suppose the Law even since the fall to be propounded as a means of Justification at the least in the sight of God Object But it is improbable that God would give a Law that none can keep Promise life under an impossible condition and damne for that which man hath not ability to observe Resp 1. When God first gave the Law it was possible to be kept by man he had strength by Creation given him proportionable to the duties in his Law injoyned Shall not the Land-lord challenge his rent of his tenant What doth God more 2. That the Law is impossible to be kept is not Gods fault but ours as I shewed Rom. 8.3 3. God by such exaction aimes at this to bring us to an acknowledgment of our misery that so in Christ he may have mercy on us Rom. 11.32 A third Conclusion is Doct. Sinne is seene and discovered by the Law As this Priest and Levite came and looked on the man and so discovered him So doth the Law See Rom. 3.20 5.20 7.7 And in this respect it is said to be a Glasse Iam. 1. Given to the disobedient 1 Tim. 1.5 This it doth 1. In discovering the depth and foulenesse of sinne the guile and deceit of the heart by nature giving some evidence to the soule of the horrid vengeance due therto 2. Rom. 3.19 Gal. 3.10 By applying wrath to the soule in particular pronouncing him to be a cursed Creature in respect of it and exposed to all that wrath which sin hath deserved 3. By awaking the Conscience begetting in a man the spirit of bondage and feare so as that a man knows not what to do Act. 2.37 nor which way to turne And this the work of the Morall Law in respect of sins discovery As for the Ceremoniall part of Moses Law that likewise was a help this way the Iewish washings Sacrifices Rites c. Did no other then discover our misery and the penalty due unto transgression and so send us unto Christ that by him our wounds might be healed Vse Hence we may see the Reason why so few are sensible of their naturall condition The Law hath not yet looked on them Hagar cried in her affliction and was heard So he who is under the Law and hath his conscience awakened by it will so cry as to be heard Acts 2.37 16. It is truly said Our hearts are all of sin but our eares are all of Mercy He that will please us with a Song must set it to the Tune of the Gospell We can heare nothing but Pax vobis and see nothing but Ecce agnus As if the Law were of no further use like an old Almanack out of date
Christian p. 121. It is to be measured more by the mind than purse page 122. The Charitie of some affoards no good words page 119. And of most no good works ibid. It well becomes Ministers pa. 53. It is the Sum of all their Sermons p. 54. Christ our salvation is from him p. 157. He is to be come unto for help p. 129. He preferred our good before his own ease p. 142. He came where we were and how p. 102. Few give him entertainment p. 104. How we should Come to him p. 105. We must be content with his worst as well as best page 116. Church it is like unto an Inne in many respects page 146. Whence it is called Catholike p. 147. None saved out of it p. 148. Christ reigneth there p. 149. The good of it must be sought by those who receive the goods of it p. 168. True members of it how known p. 150. It is the house of Perfumes and the gate of Heaven page 151. Comfort none to be had but in Christ p. 95. Communion of Saints is to be loved p. 27. Company good to be desired p. 25. Companions there will be in sin p. 65. Compassion Christ was touched with p. 117. It mooved him to seek our Salvation page 118. Conformity in evill dangerous p. 68. Conscience what it is pag. 204. It binds not but where the Word binds first page 205. It must be hearkned unto pag. 206. It is sometimes speechlesse but than it writes p. 207. The use of a good Conscience p. 208. The Priviledges of it p. 209. Conversation it should be in Heaven p. 161. Conventicles by some prefer'd to publik meetings p. 148. Cover our sins Christ doth and how p. 129. Cruelty to be abhorred page 59. Cursing how lawfull p. 90. Creatures given both for necessity and delight p. 137. Creatures not to be over-burthened ibid. Customes defraud Ministers p. 178. D Death frees the godly from the sight of much evill p. 108. Dead how far man by nature is p. 47. Debt of man double p. 155. Degrees God proceedeth by in curing our diseases p. 131. Descention for us by Christ p. 102. Diseases of all sorts cured by Christ p. 190. Diseases infections we are not bound to visit p 62. Divels they are thieves in many respects p. 34. There are more in the aire than men on Earth at one time p. 38. There is a chief amongst them p. 38. Doing required of a Christian p. 218. The power of Christianity consists in that p. 219. Doore Christ enters in by that not by the window p. 9. Duties belonging to a Christian are to be personally performed p. 220. Some Duties concern not all p. 221. E Election not universall p 149. Event not alike to all p. 51. Examples of all sorts in Scripture for our learning page 222. They no further bind than they are backed with a precept p 224. Best Examples are to be follow ed p. 67. Good Examples very profitable p. 225. Examples of Saints how farre they may be followed p. 225. Contempt of Examples laies us open to wrath p. 223. Bad Examples take heed of p. 66. The Examples of Superiours if bad very dangerous p. 67. Excommunication a fearfull sentence p. 149. If unjust then not to be feared p. 150. Eye a great help or hinderance to the soul p. 106. It is quick in apprehension and sure ibid. Most sins begin there p. 107. We should cast them on good objects p. 107. On whom God casts his Eye he settles his affection p. 109. F Fall sin is in divers respects p. 39. Faith is a weapon offensive and defensive p. 24. It is a good staffe p. 25. Feare of God where it is not ther no good can be expected 82 Flesh of man is the flesh of God p. 144. Our Flesh sits at Gods right hand in all our suits ibid. Filling all that Christ did or suffered was to fill up p. 155. Fortune how taken p. 49. Whither any thing come to passe by it ibid. The name was first brought in through ignorance and blindnes p 49. G Garment Gods Image is and that in many respects page 40. It is a Garment to be respected p. 41. Gifts of two sorts God hath betrusted his Ministers withall p. â—66 Giving unadvisedly is the worst kind of loosing p. 91. What we are to give and how much p. 122. Rules to be observed in Giving p. 119 What order is to be observed in Giving p. 42. Godlinesse hath both a form and power p. 218. Goods of the Church belong onely to Church-men page 168. Gospell is very pretious page 85. It is like Oyle p. 133. H Hand God stands at our right hand to blesse us p. 99. Healing it is from Christ page 130. He Heales upwards p. 132. Signes of one foundly Healed p. 133. Why men are not Healed p. 132. Heaven the fairest prospect p. 18. It is a place of peace p. 19. It will pay for all our pains about it p. 196. Honour of Christ to be prefer'd p. 142. Hope there is whilst there is life p. 47. Humility to be learned from Christs Example p. 105. Hypocrites respect Ceremoies above the substance p. 64. I IESVS a sweet name p. 96. Image of God is mans clothing p. 41. How far it is lost in man ibid. Imitation our nature is apt to it p. 66. One sin Imitates another p. 66. Imprecations how used in Scripture p. 91. Impropriations the Judgments of Divines and some Lawyers concerning them page 169. Impropriators are hard Masters p. 173. Their Pleas answered ibid. Speciall considerations for them p. 176. Inns two wont to be in every Town p. 145. The Church resembled to an Inne vide Church Inns are of good use p. 145. There mony bears the Mastery p. 162. Inferiours follow Superiours Examples p. 66. Intercession Christ not wanting in it p. 156. Iournies in them commend our selves to God p. 21. Christ took a Iourney to us so should we to him p 104. Iustification 3. things required to it p 70. Iericho a figure of this world 20 Ierusalem a type of heaven pag. 17. K Kings have both temporall and Ecclesiasticall authority p. 175. Kingly office of Christ he carefully discharged p. 156. Knowledge without practise leaves us inexcusable p. 220. L Lawes of 3. sorts p. 74. How some that good gave may be said not to be good p. 69. Law is like wine and how page 133. It is not the proper cause of death p. 69. How it is the ministration of death p. 70. How it is said to be weak ibid. It is impossible to be kept how p. 71. It discovers sin p 72 73. Why the Law was first given p 73. How far abrogated p. 74. Law Judiciall and Ceremoniall what p. 74. The Law a Schoole-master pag. 76. Why God suffers his to be long under the lash of it page 136. Law of man not to be pressed too far in case of Ministers maintenance p. 57. Libertie not to be abused page 78. Liberalitie
spirituall Kindred must take place and be preferred in workes of Mercy before those who are a kin unto us only in the flesh Psal 16.3 Rom. 12.13 Than they before any common friend or Neighbour and these before Strangers and Strangers before Enemies Thus if our liberality cannot extend to all sorts we must stretch it as farre as we can according to this order there being an equality of estate and the want and necessity being alike taking things in an even and equall comparison And so when we are linked to any in many of those bonds we are to preferre them before any of those to whom were are but bound in some one particular As a gratious Child before a gracelesse a Religious Kinsman and Neighbour before one irreligious As a Center out of which issueth many Lines the farther they are extended from the Center they are the farther dis-united amongst themselves and the nearer they draw to the Center the nearer they are united So the nearer they draw to God the nearer they should be to us and more beloved of us Phil. 16. How much more unto thee saith Saint Paul to Philemon both in the flesh and in the LORD And so much for this Point Mystically Doct. Christ is the good Samaritane by whom alone wee have Salvation and deliverance To this the Scripture beareth witnesse Samaritanus isse ipse est Salvator Christus Samaritanus custos interpretatur ideo ipse Dominus significa tur hoc nomine Aug. quaest Evang l. 2. ca. 19 Hypog l. 3. Mat. 1.21 Acts 2.36 4.12 2 Cor. 11.4 Phil. 2.10 11. Acts 16.31 Luk. 1.47 68 69. 1 Tim. 1.15 1 Iohn 4.1 Luk. 4.18 Rom. 7.25 We want not humane Authority to back this The Samaritane is Christ saith Theophilact So Saint Austin by the Samaritane understands Christ For it signifies a Keeper and he was thus upbraided thou art a Samaritane Thus Ambrose Melancthon Aretius with divers others Reason Iohn 6.27 1 Cor. 1.30 Him hath God the Father sealed God hath ordained and called him hereunto and given him alone Commission and warrant to deale about the businesse of mans redemption and salvation 2. As he only had a Calling to go about this work So he only had Power and Ability Those necessary conditions required to our help and succour were performable by no other creature Who could rescue out of the hands of the strong man but he Who could satisfie but he Rom. 3.26 Heb. 2.14 Who could restore to life but he who was God-Man no other could therfore he or none Vse 1 We may than hence first inferre that to whomsoever Christ is not revealed nor made known Isa 53.1 from them Salvation as yet is hidden Ephes 2.12 Salvation is by Christ no Christ no Salvation to be had Are not they much mistaken who think all shall be saved There were and are Nations amongst whom the name of Christ was rever heard Romans 15.20 Even at Athens the name was new and for the novelty of that strange God they desired to heare Paul further Acts 17.18 20. True it is God hath set up his Sonne for a Standard to draw all people to it yet what the better if we have no Eyes nor will to look up The Sunne is set in the Heavens for a publike light yet it benefiteth none but those who have Eyes and open them to admit and make use of that light A Court of Iustice or Equity is a publik Sanctuary yet it actualâ—y relieveth none but such as fly unto it Christ is a publik and universall Salvation set up for all commers and appliable to all particulars Iohn 3.16 Heb. 2.9 But all this is not beneficiall to life but only to those that receive him and that many receive him not is evident Isa 53.1 Vse 2 Secondly it may stay the heart of every poore wounded sinner who lies groaning under the sight and sence of his spoyled condition For see it is not an estate past hope There is a Samaritane who is willing and able to recover thee and worke thy cure Surely this only is the board that must help to escape the wrack no comfort in any other thing after the Priest and Levite have looked on us and passed by but in this news of the Samaritans comming When Noah was in the Arke if he looked downward he saw nothing but sinking drowning c. if he looked upward nothing but Beares and Tygers yet in the midst of all this he had the Arke to comfort himselfe withall Thus thou lookest upward downeward without thee within thee and every thing affrights thee till thou lookest on Christ and there thy heart reviveth Saint Paul Rom. 7.24 sinking as it were under an unsupportable loade A body of sinne and death which he carried about with him cryes out in an Agony Infaelix ego wretched man that I am His sins seemed to be so many his transgressions so fowle that he counted himselfe miserable and wretched in respect of them Finding himselfe sinking he gets hold upon this twig there he hangs I thanke God through Iesus Christ my Lord q. d. yet I hope God hath sent his Sonne into the world to save sinners of whom I beleeve my selfe to be the cheife Through this cranny let light enter into thy soule Vse 3 And let us learne to receive this Doctrine of Salvation by Christ with all possible joy and affection Luk. 2.10 11. There is matter of joy to the Patient to heare from his Phisition that his disease is cureable To the client to hâ—are from his Councell that the day is his To one condemned to heare from his friend that a pardon is obtained It is a sweet thing to be saved from fire from water from the sword from Pestilence but to be saved from our sins is a farr greater matter Therfore the joy arising thence should farr exceed the joy that ariseth from any thing of that nature this joy should be like Harvest joy Such strong affections have the godly sensible of their sins and misery borne to this doctrine of Salvation by Christ as that the very name of IESVS hath bin sweeter to the smell of their soules than roses and violets to the outward sense Nomen cum rosis violisque natum Mart. Epig. l. 9. Quod Hyblam sapit Atticosque flores Quod nidos olet avis superbae Nome nnectaredulcius beato Nothing relished Saint Austin without it and therfore in his Confessions speaking of the great delight he tooke in Ciceroes Hortensius professeth that the heat of his delight was abated only upon this ground he found not in that Book the Name of Christ Saint Bernard was the like affected Si scribas non placet nisi legam ibi Iesum c. If thou writest unto me thy letter doth not please me unlesse I reade there Iesus If thou conferrest thy Discourse is not sweet without the name of Iesus A name it is highly advanced by God himselfe above all names Phil. 2.
is a brand of your sin and shame so shall your hearts be the better affected as was Davids Ps 119.136 Lastly upon Gods Ordinances we should look especially in the Sacrament of the Lords-Supper When we see the Bread broken and the Wine powred forth O what a deepe impression should that make Zach. 12.10 Vse 2 Secondly it sets forth the blessed condition of the faithfull departed and taken out of this wretched world First in regard of what they see not Isay 57.2 2 Kings 22.20 Iosiah had a tender heart it melted to heare of the threatnings how would he have endured then to see the miseries of his country and people therfore God tells him His eyes shall not see that evill he will first take him away by death The like promise did God make to the young child of Ieroboams 1 King 14 13. And it was the Prayer of Luther that he might not live to see the Judgements which he did verily believe God would bring on Germany for their sins and therin God heard him for soon after his death the land was almost made desolate by the sword Secondly in regard of what they doe see though not as yet with their bodily Eyes yet by Vision But one day both they and we shall see with these Eyes face to face Iob 19.27 1 Iohn 3.1 O think how great then that joy and happinesse shall be when the Eyes both of soule and body shall be full If the sight be such a working sense what impressions then will they make upon the soule In these respects why should it be thought a thing unlawfull to blesse GOD for soules departed Vse 3 This is a terrour to wicked ones who no sooner shall peepe out of their graves but they shall see him whom they have crucified with the scarrs and wounds in his sides which they have made come in the cloudes to judge them to see those they have derided and scorned to be taken up to him to see all that they have delighted in burning about them and themselves with those they have drawne into sin their own Friends Children Acquaintance c. to be driven from Gods presence into everlasting vengeance how this will affect their hearts let them in time thinke Vse 4 Lastly desire we the Lord to cast his Eye upon us seeing sight worketh so effectually on the heart We read 1 Sam. 6.5 what advice the Priests of the Philistines gave their Princes who were stroken with Emerods make Images say they of your Emerods and Images of your Mice which marre the Land and you shall give glory to the God of Israell Peradventure he will lighten his hand from you Conceiting with themselves as some conceive that God but looking upon the similitude of their loathsome disease and grievance presented before the Arke his bowels would be mooved with compassion towards them Sure I am that David thought it enough to shew God his trouble Psal 142.2 And to say Aspice afflictionem meam looke upon my affliction and misery Psal 25.18 This kind of cunning Martha and Mary used Behold he is sicke whom thou lovest Iohn 11.3 And so Hezekiah 2 King 19.14 16. God never casteth his Eye upon any but there he setleth his affection and he never setleth his affection without an intention of blessing As Christ cured mens bodies with a word so their souls with a look He looked upon Saint Peter and presently he repented He looked on Zacheus and presently he was justified He looked on Saint Mathew and presently he was called Lord look on us miserable sinners that we are and the bowels of thy compassion will be mooved and our soules saved He had Compassion Text. His very intrals were affected for so the word imports even an affection comming from the bowells or inward parts of the heart much like to that of a mother grieving for the misery of her chiâ—d Isay 49.15 So it is said of that woman who contended before Salomon for the living child 1 King 3.26 She would not endure that the child sh uld be divided for saith the Text her compassion was kindled her bowels were mooved and did burne and yearne within her And Gen. 43.30 we read that such was Iosephs affection towards his brother Benjamine Aust de Civ Dei l. 9 c. 13. Accordingly Saint Austin defineth Mercy to bee a fellow feeling in our hearts of anothers misery And Gregory saith it hath the denomination and Etimology a misero corde from a miserable and woefull heart because as often as wee behold a maâ— in misery the minde through commiseration being touched with griefe at his misery doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mi sereor as it were Cor miserum facere vexe and torment the heart with a sympathy and a fellow-feeling of his misery And indeed there is a two-fold branch of Mercy the one is referred to the mind and heart properly called Misericordia pitty or compassion the other to the word or work called Miseratio Bounty or Beneficence They thus differ saith Hugo Misericordia est quasi fons in affectu miseratio quasi rivulus in effectu The first is as the Fountaine in the heart and affection the other as the River flowing forth to outward action so we see in this good Samaritane From whose Example first wee learne Doct. To be tenderly affected towards the afflicted and so touched with the sight of others miseries as if they were our owne Rom. 12.15 16. Col. 3.12 Heb. 13.3 1 Cor. 11.25 Examples see Neh. 1.4 Dan. 10.2 3 Exo. 2.6 2 Sam. 11.10 Reason Humanity requires it Every creature will commiserate such of their kind as be in misery if a Swine be lug'd all the rest of the company will in their kind condole If a beast be slain and the blood spilt another of that kind spying it will scrape Earth upon that blood bury his fellow and solemnize his Funerall with a kind of lamentation over him Homo sum humanuÌ„ a me nibil alieaum puto Teren. And doth not humanity much more teach us to pitty the ruins and miseries of other men Isa 58.7 2. Christianity much more enjoynes it And that First from the consideration of our owne frailty Heb. 13 3. Secondly from the consideration of our neere community Rom. 12.5 1 Cor. 12. Vse 1 Such then transgresse who insult over their poore brethren in their miseries persecuting them whom God hath smitten Psal 69.26 dealing hardly with those who are afflicted as Shimei did with David drawing blood from the back which was yet blew with the stroakes of the Almighties hand So the Edomites in the day of the destruction and captivity of Iudah as we read in Obadiah or like Iosephs brethren when they had cast him into the Pit They sate downe to eate bread and to bee merry Genesis 37.25 Vse 2 They also are to be lesson'd who though they afflict not yet they affect not they do not sympathize and condole
Congregations for the most part are mixt he walks by rule whatsoever the foolish prescripts of our people are who mixeth both Moses and Christ met both upon the Mount not Moses alone nor Christ alonâ— Mat. 17. both Law and Gospell are to be conjoyn'd A two edged sword still we must carry in our mouthes if we would do good and like the Nurse have both Dugge and Rod or like the Arke wherin was both Manna and the Rod of Aaron laying this ever for a ground that there is more mercy in Christ then sinne in us So there can be no danger Vse 2 And it may next admonish all to seek for the Salvation of our selves and others in attending upon the meanes the word preached The Ministery of the Word is the hand of God wherby he plucketh us out of sinne and misery as we do the beast out of the mire Heb. 12.18 And in this Ministery he will thunder and lighten in Mount Sinai mans conscience before he speake unto him in Mount Sion If thou wouldest have thy wounds cured submit thy selfe to the Ministery of both Let the Law first do its office and be content that with that wine thou mayest be prepared for receiving of the oyle the Lenitives of the Gospell Violence must be offered to our corruptions ere there can be roome for grace Christ will never come into that soule where the Herauld of Repentance hath not bin before him David desires the Lord to purge him with Hysop Psal 51. no matter how smarting so it may be healing And yet withall be carefull that you nourish not the disease against the Physick as the manner of some is who cry out for more Wine thinking they are not humbled enough when it is high time to apply oyle unto the soare he is cast down enough who is in case to heare of raising up And he that hath his soule wrought to an hearty griefe for offending God and a perfect and inward hatred of sinne is in such a case Act. 2.37 As for others who are deare unto us whose good we do desire let our care be to bring them to the means There is some good hope of help and health whilst we are under the Physitians hands Thus Elkanah brought his whole Family 1 Sam. 1.21 Naaman his company to attend upon the Prophet 2 King 5.15 Cornelius his Kinsmen and neare Friends Act. 10.24 And the godly every one his Neighbour Isa 2.3 Vse 3 Lastly let all such as yet lye under the terrours of the Law receive hence comfort For the yoake shall bee destroyed because of the Oyle Isay 10.27 You are come to Mount Sinai which burnes with fire unto blacknesse darknesse and tempest Heb. 12.18 such terrours as made Moses himselfe say Expavefactus sum ac tremebundus I quake exceedingly for feare But here shall not be thy rest there is a Mount Sion thou art hastening unto where thou shalt injoy the priviledges of the first borne Gods purpose is not to leave thy soule in that distressed case Satan indeed like Simeon and Levi with the Sichemites Gen. 34. take the time while we are sore to fall upon us God doth not so Luk. 4.18 he will bind us up and powre in oyle of comfort in due time Quest. But why doth God suffer a wounded soule to be so terrified with the wine of the Law before he bring and powre in the oyle of the Gospell Resp This God doth as for the magnifying of other attributes so especially of his mercy which would not be so sweet unto us if the terrors of Justice had not made us smart A Prince will sometimes suffer the Law to passe upon a malefactor and have the head laid upon the block before he pardon and then mercy is mercy it draws down teares and works marvellously both on offenders and all that are Spectators Secondly God doth this that he may hold and keep the soule from all revolt to former lusts This Reason God gives why he lead not the children of Israel out of Aegypt the readiest and nearest way but through the wildernesse a way dangerous and desolate full of fiery Serpents where they met with many dangers that they might be afraid to return Exo. 13.17 18. Thus when God brings us out of the thraldome of sin he leads us a painfull way indeed through many teares and sorrows yea through the feare of death and hell that we may not dare to practise sin again nor think of returning to the practife of that we have so smarted for before Be we of good comfort then for though there be pain and trouble in the way yet there will be comfort in the end He that was anoynted himself with oyle will use oyle as well as wine in the healing of all his Patients In due time thou shalt heare of joy and gladnesse Psal 51. so that the bones now broken shall rejoyce Only see that you follow the means with Eliah who when he had gone a daies journey was called upon to eate 1 Kings 19. and when he had eaten he was willed a second time to arise and eate and after he had travelled fourty dayes he must arise and eate again Still attend upon the Word It is an Aegyptian tricke to take away the means from thy soule and yet expect the tale of bricke Joy Peace Righteousnesse with other graces as if straw were laied by And set him on his owne Beast Text. Doct. God hath given the Creatures to bee serviceable unto us and that not onely for our necessity but also for our utility and delight as the Oxe to labour for us the Horse to beare our burthens and carry us c. Vse This we should take speciall notice of as David did Psal 8. and in a speciall manner take great heed least we be unthankefull unto him who deales thus bountifully with us Giving us all things richly to enjoy or cruell and unjust to them we shew our selves unthankfull unto him while as Iehu did the Messengers sent unto him we put the Creatures behind us and inforce them to fight against God in the service of the enemy Hos 2.8 This is a provoking sin and causeth God in wrath to deprive us of these blessings which we so abuse Hos 2.9 We deale too hardly with the Creatures when we overburthen them and oppresse them either with load too great or journies too long or pace too swift or stripes too many or meat too little using them as cruelly and hardly that work for us travell with us beare and carry those loads that otherwise must lie upon our shoulders as if they every way were noisome and hurtfull unto us Arighteous man saith Salomon â—oscit animam jumentisui knoweth the soule of his beast knoweth what he stands in need of and what in his need hee desireth and is ready to afford it him but the tender mercies of the wicked are said to be cruell in this respect Prov. 12.10 Should God open the