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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	eternal_a	good_a	work_n	4,394	5	6.6946	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09990	The nevv covenant, or the saints portion A treatise vnfolding the all-sufficiencie of God, and mans uprightnes, and the covenant of grace. delivered in fourteene sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned foure sermons vpon Eccles. 9.1. 2. 11. 12. By the late faithfull and worthie minister of Iesus Christ Iohn Preston. Dr. in Divinitie, chaplaine in ordinary to his Maiestie, maister of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635.; Davenport, John, 1597-1670.	1629 (1629)	STC 20241; ESTC S101919	353,487	626

much from the creature can never be much deceived he that lookes for much from God shall be sure to haue his desire answored and satisfied he shall never fall short of his expectation And therefore Beloved labour to alter your conceits that way that whensoever any thing falle out you may not be troubled ●●it you may not feare for that a coident for it ariseth hence because you looked for more in it than was in it It is 〈◊〉 saying that we haue in morall Philosophie that after a man is put into expectation of any thing then every affection is stirred more vehemently whereas had he not had that expectation he would haue beene more quiet Therefore if we were perswaded and convinced of the vanitie of the creature and the emptines in it we would never expect much from it and if we did expect nothing our hearts would be quieted within vs for all varieties of accidents that fall out for I say it ariseth hence that we thinke there is some fulnes some stabilitie in them we are not fully perswa●ed of the vanitie of the creature we thinke it can doe good or hurt You will say Is not the creature able to doe good or hurt Beloved I will name but one place besides that I named before 1 Cor. 7. 30. Let those that weepe be as those that weepe not and those that reioyce as those that rei●yce not and those that buy as th●se that possessed not and they that vse this w●rld as they that vse it not for the fashion of this world goeth away When the Lord giues such a precept as this certainely there is a ground for it as that we haue often told you that in all the Command●ments of God if they were open to vs if we did see the ground of them we would see that there were so much reason for them that if God did not command them you would see it best for you to practise them you would see reason for it Now when the Lora bids them that grieue to do it as though they grieved not and them that reioyce to doe it as though they reioyced not I gather this from it that the creature can doe very little good or hurt for if the creature could doe much hurt certainly then we might grieue to some purpose but sayth he let the evill be what it will yet grieue as though you grieved not That is Let it be as good as nothing that as a man is said to heare as though he heard not and to see as if he saw not when he doth not intend the tale that is told but yet he heares it so sayth he if you haue some griefe let it be so small so little as if you grieved not And so likewise for Ioy Put the case you had all the preferments all the comforts and blessings in this world heaped vpon you yet reioyce in these so rmisly as if you reioyced not Now it is certaine if they could doe vs any speciall good we might reioyce in a greater measure then so but when the Lord sayth reioyce as if you reioyced not it is certaine they can doe vs very little good That is So little as if they did vs no good at all But you will say it seemes it is a little good that they can doe vs whereas it was sayd before the creature can doe neither good nor hurt We will answer that briefly The meaning is this that the Lord giues vs leaue to grieue a little and to reioyce a little so that it be in a remis●e manner so that it be kept within bounds but the creature can doe vs no good nor no hurt at all of it selfe but as it is disposed by the Lord and therefore though it doe something yet that is done by God and not meerely by the creature So the rule holds good though the creature doe something yet seeing it is not of it selfe but as it is an Instrument you may truely say it is not the creature that hath done any thing but the Lord hath done me good and hurt by the creature But why then is it said it is a little for this takes all away I answer the meaning is this it can doe a little That is All the evill any creature can doe it is but a little in regard of the eternall that God inflicts on the soule it is as good as nothing in comparison of those eternall good things As if he should say The things that belong to God immediately the things that belong to the Kingdome of God and to a mans salvation the things that are spirituall and eternall these are good indeede and evills indeed if any of these befall you you must grieue exceedingly for you haue great cause for that can doe you great hurt and so grace can doe you much good for it tends to eternitie it tends to set things even or odde betweene al-mightie God and you and therefore in these things let your reioyching be very great and your griefe very great But for any thing that belongs to this present life it is exceeding small it is as good as nothing So much for this time FINIS THE THIRD SERMON GENESIS 17. 1. I am God All-sufficient THe next Vse we are to make of this that God is All-sufficient is to learne to be content with him alone for our portion That is a Vse both to those that are strangers to the life of God and likewise to those that are within the Covenant To those that are strangers to bring them in for the Lord propounds that but vpon reasonable conditions It is true he requires of you absolute and perfect obedience that you serue him altogether But then withall he propou●ds to you an absolute and full reward I am All-sufficient you shall neede nothing out of me As he requires you to Ieaue all for his sake so he promiseth that he will be to you in stead of all things and therefore let men consider that in Heb. 11. 6. Whosoever comes to God must beleeue that God is and that he is a rewarder of them that serue him That is a man will never change except it be for the better except a man thinke his condition will be better with the Lord than it was out of him he will never come in but when he is once perswaded of that he cannot keepe out you know that argument is vsed by the Prodigall sonne sayth he if I stay here I shall perish if I goe to my fathers house his servants haue bread enough that double argument brought him home So when a man considers out of God there is no sufficiency at all there is not any thing in the creature as we shewed to you before at large then if you come home to the Lord there is All-sufficiencie in him That is All your desires shall be satisfied there is nothing that you neede nothing that you want but it shall

seeke after Iesus Christ wee may preach the Gospell long enough and men for the most part turne the deafe eare to vs till the LORD open their eares by afflictions and especially by the spirit of bondage it cannot bee but there must be some precedent worke wee will not come home to the Lord without it Wee doe all as the Woman that had the bloody issue as long as she had mony in her purse or that there were Physicians to goe to that shee had ability to haue them shee would not come to Christ but when she had spent all when she saw there was no more hope then shee comes to Christ and was healed of her bloody issue so doe we so long as we can liue in sinne wee consider not the greatnesse nor the dearenesse of the disease but if we can but subsist with them wee goe on we come not to Christ but when wee are spoiled of all by the spirit of bondage when wee are put in feare of death that is it that brings vs home to Iesus Christ and therefore we must make an account of it as a generall rule there must be such a spirit of bondage to bring vs home we doe in this case as Ioab did with Absolon when hee liued in the Cour● in ease and pleasure hee would not come to Absolon hee might send againe and againe but hee would not come at him till his Corne was set on fire and that brought him beloued except there be some such crosse as may make an impression vpon vs such a crosse as hath the spirit of bondage ioyned with it to cause it to wound our spirits as it is said they were pricked in their hearts when they heard Peter I say wee would not come home vnto the LORD wee must haue such an avenger of blood to pursue vs before wee seeke to the Citie of refuge And therefore consider whether thou hast tasted of this spirit and therefore you may obserue this by the way that when God doth write bitter things against a man it is not a iust cause of deiection for this is a signe that God is beginning a good worke in thee seeke not to put it off and to thinke it is a miserable thing to bee vnder such a bondage as this no but make this vse of it let it bring thee home to Iesus Christ. And heere by the way that men may not bee deceiued in this and say Alas I haue not had this spirit of bondage and feare and therefore I feare I am not right My beloued you must know for what end the Lord sends it hee sends it for these two ends and by that you shall know whether you haue it or no for if thou hast the end once if the effect be wrought no doubt but thou hast had the cause that produceth that effect One end is to bring vs home to Christ if thou finde thou hast tooke Iesus Christ it is certaine there hath beene a worke of the spirit of bondage vpon thy heart if thou finde thou art willing to take him vpon any conditions thou art willing to deny thy selfe thou art willing to serue him to loue him and to obey him And a second end is GOD sends this Spirit of bondage that thou mightest know the bitternesse of sinne and learne to abstaine from it that thou mayest learne to tremble at his Word for the time to come I looke to him that is of a contrite spirit and that trembleth at my Word that euen so as parents doe with their children they would neuer afflict and correct their children for that which is past but their end is for the time to come that they may not commit the same fault againe otherwise the parent would not lay any affliction vpon the childe and beloued know that the Lord hath this very end in sending the spirit of bondage thou must not thinke it is for thy sinnes past that there may be a kinde of satisfaction made for them that is not the end but the end is that thou mightst know the bitternesse of sinne for the time to come that thou being scorched once with it thou mightst not easily meddle with it againe and therefore if thou findest this to be thy case thou hast so farre tasted of the terrours of the Almighty that thou darest not aduenture vpon sinne thou standest in awe of the LORD that thou darest not bee so bold with sinne as thou hast beene that thou darest not meddle with the occasions of it that thou darest not come neere it I say if thou finde such a tendernesse of conscience in thy selfe if thou finde that that sinne is made terrible to thee that thou diddest despise before for it is the property of a carnall man to despise his waies I say if this be wrought in thee defer not make not dainty of applying the promises because thou hast not receiued the spirit of bondage for thou hast thou hast the effect therefore thou needest not doubt but that thou hast the thing This is it that goes before that which goes together with it I shewed you then is the witnesse of the blood and of the water and of our owne spirit there bee three that beare witnesse in Earth 1 Io● 4. the spirit and the water and the blood by spirit there is meant our owne spirit enlightned by blood is meant Iustification by water is meant sanctification so that that goes together with the witnesse of the spirit The first is the witnesse of the blood that is when a man is humbled when a man is broken with the spirit of bondage then hee beginnes to make out for a pardon when he sees hee is arrested as it were when he is shut vp as that phrase is vsed Gal. 3. and sees what a debt is required of him and he is not able to pay the least farthing now he beginnes to looke out for a surety now he beginnes to hunger and thirst exceedingly after Christ now he is not content onely to watch with him to serue him and to obey him but hee is willing to part with his life and all that he hath vpon that condition Now when a man is in this case then the Lord beginnes to shew him the blood of his Sonne he begins to open a little crevis of light and to shew him the New Testament in his blood that is the New Testament confirmed in his blood shed for many for the remission of sinnes I say he begins then to looke vpon the promises to consider such promises as these Come to mee all yee that are weary c. and If any man sinne we haue an Aduocate and Let whosoeuer will come and take of the waters of life freely and Goe and preach to euery creature vnder heauen and t●ll them if they will beleeue and take my So●ne they shall be saued I say these are all promises made in the blood of Iesus Christ. now he begins to consider these

to vanitie In every mans particular vse you shall finde this true as in riches a man that is sinfull shall not haue comfort from them but vexation of spirit he shall finde a vanitie and an emptinesse in them And so wisedome learning knowledge and skill the more sinne the more vanitie is in them Euery man shall finde this in all the creatures vnder the Sunne As on the other side the more grace the more substance you shall finde in them and the lesse vanity For that which immediatly brings the vanitie is the curse and sinne is the immediate cause of euery curse I say the immediate cause of vanitie is the curse of God When God bids such a thing wither when he bids it not prosper with such a man when he bids it doe him no good as hee bad the figg tree wither that makes euery thing vaine to a man euen the curse that lies vpon the creature and sinne is the cause of the curse Againe that which giues a substance that which giues a filling to the creature that which causeth it to giue downe that milke of comfort that is in it is the blessing of God vpon it when God shall say to such a creature goe and doe such a man good it is the blessing which doth it immediatly but grace is the cause of the blessing Therefore let vs looke on sinne as the cause of all this vanitie and on grace as the cause of the contrary let vs labour to excell in the one and to resist the other So much for this first vse Secondly if there be such a vanity in all things vnder the Sunne then surely he that hath brought this vanitie vpon them must needes be much more vainie For what causeth this vanitie that lieth vpon the whole face of the creature is it not man it came not vpon the creature as you know for its owne sake but by man why then surely man that hath bin the cause of all this vanitie must needes be himselfe much more vaine Therefore if a man looke vpon himselfe let him consider this that he shall neuer find any happines within his owne compasse or circle If hee will needs build himselfe vpon his owne bottom he is subject to vanitie and more then any other creature besides therefore let vs learne to goe out of our selues and seeke it else-where Againe if you seeke for any comfort from man from friends from great men remember they are vaine and more vaine then any other creature as in Psal. 62. 9. All men are vaine and great men are lvers if they be layd in the ballance they be lighter then vanitie that is in all the sonnes of men there is a vanitie and the greater they are the more vanitie is in them not that they are in themselues more vaine but because wee expect more from great men therefore to vs they are lighter then vanitie they are more vaine then all other men Therefore let vs neither seeke that in our selues nor in other men for they that cause the vanitie vpon the creatures themselues must needes be much more subject to vanitie Thirdly if the creature be subject to vanitie then consider what an euill choice wee make to loose heauen to loose grace to loose the opportunitie of growing rich in good workes for any thing vnder the Sunne either for riches or vaine glory and praise of men for pleasures or whatsoeuer men reckon precious and pleasant to them vnder the Sunne For if they be all vanitie what a change doe wee make doe wee not giue gold away for drosse as our Sauiour expresseth it Luke 16. 26. Put the case a man had all the world and loose his soule that is if he neglect the things that belong to his saluation and for the neglect of them shal haue in recompence whatsoeuer the world can afford him so that hee wants nothing that the world hath yet sayth hee what shall it profit him that is there is a vanitie in it it will be altogether vnprofitable to him For to be vaine and to be vnprofitable is all one Consider then what a foolish change men make when they draw sin on with cart-roapes that is when they vse their vtmost strength to get these vaine things to them with the losse of better things what a change doe they make although they should get the whole world seeing all would be vnprofitable that is they should finde nothing but vanitie and Emptines and vexation of spirit in it Againe if all things be subiect to vanitie learne we then first not to couet after earthly things not to set our hearts vpon it nor to desire it over much when we want it And secondly when we haue it not to be confident nor to trust to much to it not to rejoyce in it to inordinately For it is but vanitie there is an emptines in it it will deceiue vs as a broken reede Thirdly if God doe take from vs any of those earthly things as riches credit health or friends let vs be content to part with them For even the best of them are vanitie subject to emptines such as will not performe that which they promise such as will deceiue vs when we come to vse them Last of all because this is not the point I intend to stand vpon if all things vnder the Sun be subject to vanitie even those that seeme to be least subject vnto it then let vs labour to haue our hearts weaned from the world and whatsoeuer is in the world to make it our whole busines to feare God and keepe his Commandements You know that is the maine vse that the wise man makes of this whole booke it is all but an explication of the particular vanuties which hee found vnder the Sun and the vse that the makes of it is this therefore saith he the whole dutie of man is to feare God and keepe his Commandements My beloved I beseech you marke that expression for therein we are exceeding apt to deceiue our selues A man is content to doe some thing that tends to Gods worship and to the Saluation of his Soule but to make it his whole worke to haue all the water to runne in that chanell to haue his mind altogether intent vpon it he is not willing to doe so but hee joynes other things with it because there is a secret leaning of the heart and an vnweaned lingering after some other vanitie It is certaine that when the heart is weaned from all things vndor the Sun a man will make it then his whole busines to feare God and keepe his Commandements but because the heart is false in this it hath some thing else that it is set vpon Some men thinke that wisedome knowledge increase of Skill in such a particular Science Trade and profession that that is not subject to vanitie so it may be his heart is set vpon that this is

to finde and a man knows it not of himselfe nor can any tell him yet this promise is made he that keepes the Commandement and the heart of the wise that is the godly man he shall know the time and the Iudgement Beloved it is a sure rule If we be obedient to Christ as a King we shall finde him to be to vs as a Prophet If you will resigne vp your selues to keepe his Commandements that propheticall office of his which is to guide vs in the way he will performe to vs. So I take that place to be vnderstood Act. 2. I will powre out my spirit vpon all flesh and your young men shall see visions and your olde men shall dreame dreames c. It begun to be fulfilled in that extraordinary gift of Prophesie that was powred vpon the Apostles but yet sayth he I will powre it vpon all flesh that is it shall be such a spirit as shall teach you to see those mysteries that were hid from the beginning of the world and such a spirit as shall guide you and direct you it shall teach you what you ought to doe what way you ought to choose This I say the Lord will doe if we walke in his wayes Beloved if we will be stepping out of his wayes we shall get many knockes and many fals too many troubles many afflictions shall sticke by vs while we liue You know the Children of Israell went not a foote but as they were guided by the Cloud Iacob in his Iourney would neither goe to La●an without warrant nor come from him without it David in all that he did he asked counsell of the Lord shall I stay in such a Cittie or shall I not stay Shall I goe vp to warre to such a place or shall I not goe As I said before shall I goe vp to Hebron or shall I not goe at this time This walking in the wayes of God is that which the promise is made vnto You shall finde Psal. 25. 12. What man is he that feares the Lord Him will he teach the way that he shall choose As the promise is made to trusting in him for then he will direct him in his wayes So what man is he that feares the Lord and keepes his Commandements Him will he teach the wayes that he should choose And this is the first direction The first cause why men misse is Inabilitie to discerne the time and the season therefore let them take this Course and God will reveale it to them A second Cause why men misse of these times that God hath allotted to every action purpose is some passion and distemper to which they are subject for passion causeth indiscretion in the ordinary course of things you see passion makes a man misse of his time it makes a man doe things vnseasonablie whereas were the heart quiet the judgement would be cleare too to see what were fit and what vnfit As it is in the common Converse with men So it is in these great actions to choose the time that God hath allotted to every action and purpos● If there be any carnall worldly sinfull distemper in the heart you are apt to misse of the time for every passion and distemper is like drunkennesse it casts a man asleepe Now he that obserues the times must watch and watch diligently and a man that is distempered is not fit to watch and to obserue And therefore Christ ●ayth Luk. 21. 34. Take heede that your hearts be not over charged with surfeiting and drunkennes and th● cares of this world least that day come vpon you 〈◊〉 vnawares As if he should say The reason why you misse of the times why that great day comes vpon you vnawares why you doe not that dutie as you ought within the compasse of the time that God hath appointed it comes from hence some excesse in the vse of lawfull Comforts So you haue two Causes given there Either when men inebriate themselues too much with the present Comforts of this world when they ex●eede in them when they take more then they ought though the things in themselues be lawfull Or secondly They take so much care for worldly things that it breeds a distemper in them that is it distracts their mindes for by that a man may know when his cares are inordinate when they breede distractions in the mind as we see in Martha Christ found not fault because shee was carefull to provide but because her care went to farre that it troubled her that she could not attend vpon spirituall duties there was the fault Marthaes thoughts were troubled about many things when such distempers grow on vs it causeth vs to misse the time My Beloved if we would then keepe our times If we would know the times allotted vs take h●ed of excesse Take heede we affect not too much outward comforts that our hearts be not too much set vpon any outward blessings be it what it will be Take heede againe that we take not too much ●●re for any thing that we minde not too intentiuely worldly businesses they will cause vs to misse our times This is the second Cause Thirdly to doe impertinent things is that which causeth men to misse the time that is allotted to every purpose and to every busines When a man is occupied about things that he ought not he misseth doing of those businesses that he ought to doe Therefore 1 Cor. 7. The Apostle giues this Rule sayth he whatsoever you haue to doe if you be to buy doe it as if you bought not if you be to marrie doe it as if you did not And generally vse this world as if you vsed it not That is All the actions belonging to this world be not too much occupied about such impertinent things as they be Impertinent things to the maine businesse for which you came into the world for I would haue you sayth he without care for he that is vnmarried cares for the things of the Lord and I would haue you cleaue to the Lord without separation The meaning is this The reason why men misse their times that God hath appointed them is because men are too intent vpon impertinent things which interrupts their care to serue the LORD And therefore we are to passe by them and not to put our full intention to every worldly busines but reserue the maine intention of our thoughts for the things of the spirit for not to take care over●much for them is that which will make vs carefull to doe things in their time The next impediment is selfe-Confidence when a man trusts himselfe and will be his owne Counsellour And therefore the way to hit of a right time is to take Counsell with others In the multitude of Counsellours there is peace Lastly The cause of the missing of the time is negligence when men are idle slacke and indiligent in doing those things that belong to them that is the Cause of

missing their time And therefore you haue that Counsell in the words next before the text since the time is short there is but a day for you to worke in and the night comes when no man can worke that is in the graue there is neither worke nor invention And therefore doe with all thy might that which thou hast to doe The doing what we haue to doe with all our might and with all our diligence is that which quickens vs and keepes our hearts in a holy preparation to take the times and not to over-slippe and over● passe them These things I should haue inlarged but I had rather shorten them thus then hold you longer c. FINIS Gen. 15. 1. Doct. 1. Doubting of Gods All-sufficience the cause of departure from God Luke 15. Act. 16. Act 2. Act. 9. Math. 13. 1 Tim. 3. 6. From mans desire of happines From the nature of sinne From the nature of sinceritic Iam. 1. 8. From the nature offaith Heb. 3. 12. Gen. 15. Rom. 4. Vse 1. Instances Seeking to God in difficult cases Num. 11. Seeking praise with men Indirect courses taken to bring enterprises to passc Satisfying of sinfull lusts 〈◊〉 Heb. 11. 19. 1 Tim. 4. 10. Digress Doct. 2. God is All-sufficient Reas. 1. Ier. 2. 13. 1 Tim. 6. 17. Reas. 2. God onely the author of good evill Ier. 10. 5. Math. 5. Luk. 11. Amos. 3. Ob. Answ. Ioh. 19. 11. Act. 4. 28. Tiglath-Pileser Isa. 44. Ioel. 2. The creature cannot helpe to eternall happines Two things considerable That God is All-sufficient in himselfe Difference betweene the All-sufficiency in God and that which is in the creature Difference Reas. 1. Reas. 2. Reas. 3. Reas. 4. Ier. 2. Reas. 6. Rom 11. 36. That God is All-sufficient to vs. Which consists in two things Gen. 15. To keepe vs from evill Ier. 1. 18. Filling them with all good Psal. 84. The creature can doe nothing of it selfe to make vs happie Because It is inferiour to vs. It is accursed It is vnder the Sunne It is corporall Heb. 12. 23. It is temporarie It is finite Quest. Ans. In doing vs good or hurt Ier. 10. 5. Because the creature is fully at Gods disposing Instance In Man Others Eccles. 3. 14. Prov. 29. 26. Our selues Prou. 19. 21. Prov. 16. 1. Pro. 20. 24. Dan. 5. 23. Isa. 40. 26. Hester 5. 13. The apprehension of the mind maketh happines miserable Ps. 33. 13. 14. Eccles. 2. 24. Quest. Ans. Deut. 28. 75. Vse How to guide our comfort Quest. Answ. 1 Cor. 7. 30. Ob. Answ. Quest. Ans. Vse 2. Be content with God alone For those without the Covenant Heb. 11. 6. Luke 25. Eccles. 1. Psal. 30. 7. Ob. Ans. 2. Ob. Answ. Quest. Answ. Mark 10. 29. Exod. 4. 11. Rev. 21. 23. Ob. Answ. Cant. 1. 6. Simile Ob. Ans. Psal. 104. Iob 38. Psal. 104. 28. 29. Iob 38. 22. Vers. 37. Vers 38. Vers. 28. Psal. 104. 10. Psal. 104. 21. Iob 39 17. 20. Math. 6. 26. Ob. Answ. Deut. 8. 2. 5. Vse 3. To looke onely to God in our wayes 2 Chro. 14. 11. Ob. Answ. Instance David Iacob Mat. 20. 13. Mat. 6. Luk. 15. 12. Ps●l 146. 3. 4. 5. 6. Rom. 4. 21. ● Ob. Ans. Isa. 40. 11. Ezek. 34. 16. Ob. Answ. Psal. 62. 10. Ob. Answ. Ob. Answ. Ier. 17. 5. Ob. Ans. Prov. 30. 2. 3. 4. Gen. 15. 10. 11 Vse 4. To comfort vs in our imperfect obedience Act. 17. 24. 25 Psal. 50. 12. Iob 35. 6. 7. Mans benefit should encourage him to Gods service That Gods Commands are for mans good declared by Instances In the Sabbath In selfe-denials Isa. 48. 17. We giue nothing to God in our obedience Rom. 11. 34. Vse 5. Gods All-sufficiēcie should perswade vs to enter into covenant with him Ier. 31. 34. Heb. 8. 9. 10. Ezech. 36. Gods All-sufficiencie in forgiving our sinnes Hosea 11. 9. Isa. 55. 7. In doubting of forgiuenes we question Gods power Rom. 9. 22. 23 Ephes. 3. 10. Iam. 2. 13. Ob. Ans Neither sinne nor emptines should discourage vs from beleeving forgiuenesse Ob. Answ. Rom. 6. 15. 16 Grace kils sinne and not increa●eth it Ob. 〈◊〉 Beliefe of Gods All-sufficie●cie to 〈◊〉 increaseth loue A double feare 1. Keep● from comming in to God 2. Fr●● going out from him Gods All-sufficiencie in sanctifying vs. Psal. 103. 3. Ob. Answ. God changeth the nature of things Ob. Why there are many imperfections in vs though God be All-sufficient to sanctifie vs. Answ. We obserue not Gods Rules Answ. To humble vs. Answ. That we may know God and our selues better Iames 4. 5. 6. Lusts are at Gods command Simile We stand in Gods strength as we may see In others In our selues Gods All-sufficiencie in providing outward good things Ob. Answ. A double desire in the soule Naturall Vnnaturall Eccles. 5. 10. 1 Tim. 6 6. Simile Ob. Answ. That is not alway good for vs that we desire Ier. 42. Ob. Ans. A Christian should be content with a mean● place in Gods house Those that are meane in some things may excell in others 1 Sam 1. 2. God can satisfie the desires in a low condition A Christians faithfulnesse is accepted in a meane condition Two Deductions The insufficiencie of the Creature proved It is made by another It is in continuall motion Eccles. 2. It hath all by participation Riches of two sorts Honour of two sorts The Wiseman proveth the insufficiencie and emptines of the Creature By three Arguments 1. Argu. Isa. 40. 8. 2. Argu. Ob. Ans. 3. Argu. By his experience His experience Of the vanitie of wisedome Ob. Answ. Of the vanitie of folly Of the vanitie of outward things Laughter Wine Great workes Store of Servants Paradises i. e. pleasant Orchards Singing men c. In those he found Folly Emptinesse Vexation Restlesse care Sore travaile No comfort We must leaue them 1. Ob. Answ. 2. Ob. Answ. What due is to be given and acknowledged to be in the Creature declared in two things 2. Deduction There is a fulnesse in God as there is an emptinesse in the Creature Psal. 102. 24. Psal. 90. Gods All-sufficiencie proved by his providence Gods providence proved By the Creation The constant course of things The necessitie of one gouernour and disposer of things Ob. Eccles. 9. 11. Answ. Examination or Tryals of our beliefe of Gods All-sufficiencie Doct. Men are more or lesse perfect as they are perswaded of Gods All-sufficiencie Reas. 1. It is Gods argument Reas. 2. This perswasion heales selfe-loue Vse To labour for this perswasion Doct. A Christian life like a walke That which he goes to Act. 26. 18. Phil. 3. 14. Heb. 11. That he goes from Ob. Ans. The distance in it The ground The path Quest. Answ. Quest. Answ. Similitude A constant course Vse 1. Vse 2. Ob. Ans. Gods wayes straight Gods wayes nearest It is the plainest A breadth in Gods wayes Gen. 16. 18. Ob. Answ. Having found the way wee must runne Vse 2. No man to be iudged