easily beleeue a smaller sinne to be forgiven Therefore certainly men doubt of his power whether he be able to forgiue for if the difference of sinne doe cause in you vnbeliefe it could not be that you should pitch vpon the power of God and his readines to forgiâ—e Therefore it is certaine that it is his power that is called in question and therefore the thing we haue to do is to make this good to you that the Lord is able to forgiue But you will say to me It is true If it were a matter of power I make no question Beloved you shall finde it a matter of power take a man Is it not a matter of strength in him to forgiue to passe by an infirmitie If it be strength in a man to be meeke to forgiue and to passe by iniuries to be kinde to those that be vnkinde to him Is it not also power in God to doe so Besides is it not a power to be rich Riches giue a man a potencie and the Lord is said to be rich in mercy That is As a man that is rich though he giue much yet he is not exhausted So when you haue made thus much vse of Gods mercy yet still there is more behinde still there is more and more mercy for you there is a spring of mercy there is no end of it Besides as there is a power in his wrath Who knowes the power of his wrath so likewise there is a power in his mercy as we see Rom. 9. 22. 23. it is a place worth the considering for this purpose What if God to shew his wrath and to make his power known will suffer with long patience the vessels of wrath prepared for destructioÌ„ And the next verse is thus to be read otherwise you cannot make the sence perfect and what if he would also to shew the greatnesse of his power declare the riches of his glory vpon the vessels of mercy that he hath prepared to glory Marke as God shewes the greatnes of his power in executing wrath vpon evill men so he shewes the exceeding greatnesse of his power and declares his glorious riches That is The riches of his mercy vpon the Saints Now as it is hard to finde out the depth of the one so it is to finde out the depth of the other to consider the height the length and bredth and depth of his mercy When a man considers his sinnes and lookes vpon them in the height of them in the bredth and depth of them when he sees a heape of sinne piled vp together reaching vp to the heavens and downe againe to the bottom of hell now to beleeue that the mercy of God is higher then these sinnes and that the depth of his mercy is deeper then they This is to comprehend the length and bredth depth of mercy in him Ephes. 3. This is exceeding hard and a great thing for vs to doe but yet this the Lord is able to doe his mercy is able to swallow them vp and therefore you shall finde this expression in Iames 2. mercy reioyceth against Iudgement As if he should say There is a certaine contention betweene the sins that we commit and the mercy of God though our sinnes oppose his mercy yet his mercy is greater and at length it overcomes them and reioyceth against them as a man reioyceth against an adversary that he hath subdued Therefore herein we must labour to see Gods All-sufficiencie that although our sins be exceeding great yet the largenes of his mercy is able to swallow them vp But you will say to me we could beleeue this if we were qualified but all the difficultie is to beleeue it when we want those qualifications God requires softnesse of heart godly sorrow truth of repentance c. Beloved to this I answer briefly that whaâ—soever thou seest that discourageth thee that thou seest in thine owne heart when thou reflectest vpon it it is either sinne or emptinesse That is A want of that righteousnes that should be in thee If it be sinne the greatnesse of his mercy is able to swallow it vp And if it be emptinesse know this that he is rich in mercy and All-sufficient able to bestow this riches even vpon nothing you know he did bestow all the glory of the creature on it when it was nothing There was nothing you know when he made the world when he made â—he Angels what was it he bestowâ—d his riches vpon And is he not able to bestow it on thee though there be an emptines in thine heart Therfore thinke with thy selfe what is the exceeding 〈◊〉 of his loue It was a great loue that moved him to give Christ to vs but after we are in Christ then you must consider this â—hat his loue hath increased to a full object his loue is fully bestowed on him and is derived from Christ to vs. 〈…〉 sinnes yea all the degrees of my sinnes to overcome them and â—ubdue them yet if the fulnesse of his loue that he loues Christ with be derived on me what neede I make question But you will say againe What needs this perswasion of Gods All-sufficiencie in forgiving This is but to open a dore of liberty to make men more loose Beloved it is not so it is the most profitable thing yoâ— can doe for your owne soules to beleeue his All-sufficiencie in forgiving sinnes as well as his All-sufficiencie in any thing besides therefore we see in Rom. 6. concerning the abounding of grace for so the objection stands where sinne hath aboâ—nded there grace hath abounded much more If mens sinnes be multiplied grace and mercy shall be multiplied much more and still out-goe and swallow them vp Shall we therefore sinne that grace may abound or because grace hath abounded No sayth the Apostle for the abundance of grace kils sinne for so the consequence stands how shall we that are dead to sinne liâ—e any longer therein So that his answer stands thus Sayth he the abundance of grace doth not cause men to sinne more for it kils sinne And therefore the more we beleeue this All-sufficiencie in God to forgiue sinne the more sinne is killed in vs it is not enlarged by it life is not given to sinne by it but we are made more dead to sinne by it You will say how can that be Because the beleeving of Gods All-sufficiencie in forgiving our sinnes increaseth our loue and our Ioy. It increaseth our loue for when there is no scruple in our hearts of Gods loue towards vs it makes our loue more perfect towards him It increaseth our joy also because when we haue a full assurance of the forgiuenesse of our sinnes that fils the heart with joy and peace in the holy Ghost Now spirituall loue eates out of the heart all carnall delights all sinfull lusts and all inordinate loue vnto the creature And so likewise spirituall joy takes away
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
All-sufficient he would not haue done it What was the reason that Moses when God sent him on a message into Egypt was so backward to performe it but because he thought that the Lord was not All-sufficientâ— For he hath two reasons why he would not goe One was he wanted speech he wanted abilitie and gifts He was of a stammering tongue And the other was those were aliue that he thought sought his life If he had thought that God was able to haue beene with his tongue to haue stregthned him and to haue improved his gifts and to haue inabled him to that service if he had thought likewise that he had beene able to haue defended him from those That sought his life he would never haue disobeyed the Commandement of God and beene backward to performe it as he was And so likewise Rebeccah What was the reason shee vsed that wyle and shift that inordinate meanes to bring a good thing to passe to obtaine the blessing when Iacob and shee joyned in lying to Isaack but because they thought God was not Sufficient to performe that Promise for the blessing belonged to Iacob and no doubt but he should haue had it in due time And so it is in all the faults of the Saints which are hence because they apprehend not God to be all-sufficient even as it was in the first sinne of Adam and the Angels What was the reason that Adam fell from God at the first It was because he desired something that he thought he could not finde in the Lord he desired to know good and evill which he thought he should not haue in the Lord he thought the Lord had kept it from him and therefore he stepped out from the Lord to eate that Apple vsing that as a meanes to obtaine his desire And this indeed was the cause of his falling away So likewise the cause of the falling of the Angells 1 Tim. 3. 6. the Apostle saith there that a Minister was not to be a young Scâ—oller least he be puffed vp and fall into the condemnation of the Divell that is least he be puffed vp and fall into the same sinne for which the Divell was condemned that is to be puffed vp that is to haue the desires inlarged beyond the bouÌ„ds which God had set them to desire more then they should haue to be exalted aboue measure that measure that God had appointed them that is they desired more they looked after more they thought there was not an All-sufficiency in God for them This was the sinne of the Angels that fell And as it was the cause of their first fall so it is the cause of all the sinnes that haue beene committed since And the reasons of it in briefe are these First it ariseth from the desire of happines that is implanted in every mans nature Happines you know is a compound which consists of all good things so that none must be wanting there is no good thing but it must be an ingredient into it Now the nature of man is made by God to desire happines every man naturally desires happines and may desire it if there be any scantnes in this if there be any evill that lies vpon him that is not removed or if there be any good that he desires and wants that he doth not enioy I say his heart cannot rest for he desires happines therefore if he finde not an All-sufficiency in God so that nothing be wanting that his heart can desire or looke after it is impossible he should cleaue close vnto him but he will be readie to step out from him Secondly this will appeare from the nature of sinne the definition that the Schoole-men giue of sinne which we may receiue is this that it is the conversion of a man from God to the Creature from the immutable God to the mutable creature In every sinne there is such a turning of the soule from God to the Creature Now it is certaine if a man did finde an All-sufficiency in God he would never turne from him nor seeke to the Creature even as the Bee if it did finde honey enough in one flower would not hasten to another but because it doth not it goes from flower to flower And so is the nature of man as Salomon expresseth it saying that He hastened to out ward things that is when he fell vpon one he found not enough in it he made hast to another and to another so the nature of man if it did finde sweetnesse and comfort and contentment enough in God it would not turne from him to the creature but because in his sence the obiect is too narrow there is some what he would haue more he looks over the Pale as it were he seeth something that he desireth and that causeth him to step out whereas if he had enough at home if he had enough in the Lord he would not goe out from him to turne inordinately to the Creature vpon any occasion Thirdly this will appeare likewise from the nature of sinceritie and perfect walking with God for to walke perfectly with God is nothing but this when a man chooseth God so that he cleaues to him alone whereas doublenes of minde stands in this when a man is distracted betweene God and some other obiect I say betweene God and riches betweene God and credit betweene God and pleasure and is sometime applying himselfe to one and sometime to another and so he goes a double way So that when a man hath two principall objects two principall ends vpon which his eye is set when he hath two inward principles within that are the cause of his motion this way and that way such a man is a double minded man he is a single hearted man that chooseth God alone and though he walke imperfectly with him yet he chooseth him Now if a man apprehend Gods All-sufficiency he will choose him alone if he doe not it is impossible he should choose him alone but he will joyne somewhat else with him for if he thinke there is but a partiall sufficiency in God and that there is some sufficiency in any creature besides it must needs be that he must haue an eve vpon both and then his waies will be vneven then his way is vnstable and therefore I say the cause of that instability to which men are subiect is because they doe not apprehend God to be All-sufficient for you must know this by the way that there is a double instabilitie that word is vsed in I am 1. 8. A double minded man is vnstable in all his wayes One is an instabilitie between two objects which makes vp all the sufficiency that he desires so that there is part of that sufficiency in one and part of it in another The second is an instabilitie in following one object that he hath chosen Indeede the second instabilitie all the Saints are subject vnto all regenerate men are vnstable thus in all their
wayes they cannot sticke fast to God and walke perfectly with him But herein is their sinceritie they choose him they pitch vpon him Now the ground of it is they apprehend him to be All-sufficient though this apprehension be not alwayes kept strong it is not alway liuely and actiue in their minds their perswasion is not alway full and present and therefore they are readie to step out So the latter instabilitie befalles the Saints the former befalles hypocrites and both the one and the other instabilitie still proceede from hence that we apprehend not God to be All-sufficient Holy men haue that apprehension in the maine but not in a constant tenour at all times Hypocrites haue it not so much as in the maine Fourthly This truth will likewise appeare from the nature of faith that which makes a man righteous that which sanctifies a man throughout is faith That which is the cause of all vnrighteousnesse in vs is vnbeliefe for it causeth a man to depart from the Lord as Heb. 3. 12. Take heede least there be in any of you an evill heart of vnbeliefe to depart from the living God In this sence faith is sayd to be accounted for righteousnesse Abraham beleeved God Gen. 15. God indeed made the same proposition that he doth here for substance he tells him what he would doe for him and sayth the Text Abraham beleeved God and it was accounted to him for righteousnesse Now It was accounted to him for righteousnesse chiefly in this sence as it is interpreted Rom. 4. that his very taking of the promise and his accepting of the Covenant in that he did receiue that which God gaue that put him within the Covenant and therefore the Lord reckoned him a righteous man even for that very acceptation and beleeving But that is not all but likewise he accounted faith to him for righteousnesse because faith doth sanctifie and make a man righteous and therefore Beloved by the way wonder not at this that we put so much vpon faith for let a man beleeue that God is All-sufficient which is the Covenant for iustifying faith is but a beleeving of that part of the Covenant and inabling a man to keepe the other part which is required and I say it makes a man righteous for when a man beleeues that God is All-sufficient it will cause a man to giue vp himself to the Lord. Againe when he beleeues the Lord to be all in all things to him it inableth him to be all in all things to the Lord againe that is to be holy to the Lord in all manner of conversation It knits his heart vnto the Lord. It sanctifieth a man throughout it makes him peculiar to the Lord iâ— makes him wholly to him This is the nature of faith Now marke it faith could not thus sanctifie if it did not beleeue Gods All-sufficiency Againe vnbeliefe could not cause out falling or departing from God if it were not hence that we fayle in beleeving some promise of his or some threatnings we thinke there is not an All-sufficiencie in God you know his promises containe all good things if we cleaue vnto him and his threatnings all evill things if we depart from him If this were fully beleeved our hearts would keepe neare to him as farre as it is not beleeved so farre we step out Now I say hence faith purifieth the heart It sanctifieth is the cause of all righteousâ—esse that is wrought by vs and vnbeliefe is the cause of all vnrighteousnesse that is wrought by vs. Hence we gather then that the perswasion of Gods All-sufficiency keepes a mans heart perfect with God and as farre as you come short of this perswasion so farre you are ready to depart from him And all the ground of it is because that which drawes vs from the Lord is either vaine feares or vaine hopes Those are the two eares as it were by which Sathan takes euery man whereby the drawes him away out of the wayes of the Lords Commandements Now if a man did beleeue that God were All-sufficient he would be subiect to none of these false feares if he did apprehend him to be a Buckler that could keepe him from all ill Againe on the other side if the did beleeue God to be an exceeding great reward that is so great a reward that there can be nothing wanting in him that there is a length and breadth and depth and height in that reward that his heart hath latitude enough to walke in he can dosire nothing out of it this would free a man from all vaine hopes so that the apprehension of it would keepe his heart perfect Contratiwise as farre as you faile in either so farre you are subiect to those two either false feares or vaine and sinfull hopes and that is the cause of our vneven and vnaequall walking with God that we are not vpright and perfect Hence you may see both the nature of sinne and the cause of all sinne for it is profitable for vs Beloved nothing more profitable than to finde out the cause of sinne It is a Rule that Physitians haue that a disease when it is throughly knowne that is when the cause of it is fully knowne it is halfe cured so it is in the disease of the soule to know the very roote and rise from whence it proceeds or commeth to know the principle from whonco it ariseth it is a great helpe to vs to prevent it to heale it But I say this will both shew the nature of sinne and the cause of sinne in vs. First it shewes the nature of sinne how evill a thing it is yea worse than for the most part we apprehend it to be for if there be no sinne committed but it comes from hence that you apprehend not God to be All-sufficient then there is Idoldtrie in a manner committed in every sinne that is you take from God and adde another God to him if you thinke him not to be All-sufficient whatsoever you seeke to and youne with him you make it God as well as he If it be credite if it be honour if it be pleasures if it be riches yea whatsoever it is I say there is a bitter roote of Idolatrie in the commission of every sinne that makes it out of measure sinfull This we may consider by the way but this I purpose not to stand on the thing that I would chiefly presse is to finde out the cause of sinne the cause of that hollownesse and that imperfectnesse and insinceritie that is in the hearts of men towards God which I say ariseth from hence that they apprehend not God to be All-sufficient for this for the most part is the case of men if they did not apprehend some sufficiencie in him they would not seeke him at all againe if they did apprehend him to be All-sufficient they would serue him perfectly but this middle apprehension in men that they thinke there is a sufficiencie in the
against the day of Iudgement whilest they serue themselues and seeke themselues altogether it is but time lost Now I say what is the reason that men in the exercise of their callings haue such an eye to their owne profit and not to the profit of others whom they deale with that they haue such an eye to their owne credit and advantage and not to others good it is because they thinke they must be carefull to provide for their owne estaâ—e to looke to themselues they haue no bodie else to doe it let a man be perswaded that God takes care for him that riches are as the shadow that followes the substance of a mans perfect ailking with God that it is he that giues them it is he that dispenseth them it is he that giues the reward the wages belongs to him the care of the worke onely belongs to vs if a man would deny himselfe and be a looser many times in his calling be content to doe many things for the profit of others to vse those talents that God that given him not for his owne but for his Maisters advantage I say if he would doe this he should finde God All-sufficient and the perswasion of his All-sufficiencie is that that strengthens a man and makes him constant in the performance of it I might giue you the like instances but I will not run any further But this you may take for a sure rule there is never any dutie that shall cost a man any perill that shall cost him any labour any losse that a man will be willing to doe without the perswasion of Gods All-sufficiencie he never doth it without this perswasion he never fayles in it but as farre as he fayles in the beliefe of this For example Abraham when he was put on the hardest taske to leaue his Countrey and his Fathres house he was perswaded that God would be with him would blesse him for God had made him a promise to doe it it was easie then to performe it but afterwards when he began to shrinke and to doubt of this that God might fayle him that he would not be God All-sufficient to him as when he went downe into Egypt he denied Sarah to be his wife what was the cause of this sinne but because he was afraid the God could not defend him And so David how many hard taskes went he through with all chearefulnesse and constancie but when he began to fayle of this perswasion that God was able to deliver him from Saul and to bring him into the Kingdome then he beginnes to step out from that dutie and way of obedience that he should haue walked in to flie to Achis c. Therefore the way I say to make our hearts perfect with God is to increase this perswasion of Gods All-sufficiencie Now this we should doe especially at these times when we are to receiue the Sacrament for what is the Sacrament but the seale of the Covenant on both parts It is the seale of the Covenant on Gods part he promiseth to be All-sufficient and the Sacrament seales this to you when it is said to you take and eate this is my bodie the meaning is this Iesus Christ giues himselfe and God the Father giues him and sayth take him That is Take Christ with all his it is certaine he is a husband that is All-sufficient he is a field that is full of treasure and so you must thinke with your selues when you come to receiue the Sacrament that Iesus Christ himselfe is given to you That is Iesus Christ with all his riches and treasure with all his benefits and priviledges Now when you haue taken Christ as it is a free gift then consider all those particular benefits labour to dig that field and to see all the varietie of treasures in it you shall finde that there is nothing that you can desire but you shall finde it in him you shall finde an All-sufficiency in him both for this life and for the life to come Againe As this is the Covenant on Gods part that is sealed to vs in the Sacrament so you must remember that you put to your seale likewise to confirme the condition of the Covenant on your part for so you haue promised there is a stipulation an engagement remember that you keepe Covenant and Condition with him for it is reciprocall for all Covenants must be mutuall they must be betweene two parties and remember that thou put thy seale to it that thou renew with God the Covenant that thou hast made to walke before him perfectly Now the end of the Sacrament is to remember this doe this sayth Christ in remembrance of me as if he should say you will be ever and anon readie to forget this Covenant Another point I desire to obserue before I come to handle the maine is from these words walke before me c. it is a metaphor I finde very frequently vsed in Scriptures and therefore we will not passe it over walke before me and be thou perfect Whence we will therefore obserue that There is a great similitude betweene a Christians life and walking from place to place I finde not any metaphor in the Scriptures vsed more frequently and therefore it should teach vs some thing for a metaphor you know is but a similitude that is contracted to one word it is a short similitude folded vp in a word and somewhat is to be taught vs some resemblance there is that we will labour to expresse and make some short vse of it When the Lord saith to Abraham I am All-sufficient therefore walke perfectly before me it is as if he had said Abraham I meane to be a good Maister to thee I meane to giue thee sufficient wages thou shalt want nothing thou needest now be thou carefull to doe thy worke be not idle sit not still but be working for that is intimated by walking to walke is still to be acting in some thing still to be working to be in employment and not sit still so that this is intimated to vs when he sayth walke before me that the whole course of this life is like a Iourney from one place to another And againe every particular action is like so may steps taken to that Iourneys end and marke it I say looke what the rounds are in a Ladder that goe from the bottom to the top looke what the paces in a Iourney are so many paces goe to make vp the Iourney so doth every particular act go to make vp that Christian course that every man is to fulfill so then as every step a man takes tends to some scope or other either East or West or North or South in generall and in particular to some particular place neare some Cittie some Towne or some Roome so every action in a mans life it either tends in generall to East or West that is to good or evill it tends to the service of God or to the service of Sathan
rebellion against it I say this keepes men off from the life of God But on the other side when a man lookes vpon the promises he begins to see the Couenant that his sinnes shall be put a way he beginnes to see the goodnesse and the mercy and the tender compassion of God towards him hee begins to see a possibility of fulfilling the Law in such a manner as GOD now requires then his heart melteth hee becomes not onely applyable to the Commandement but is ready to delight in it this a man gets by applying his heart to the Couenant of grace or by applying the Couenant of Grace to himselfe that very applying of the promises of forgiuenesse I say it begets a disposition in the heart which the Scriptures call a new life that euen as you see the Sunne when it applies its beames to a fitly disposed matter and stayes vpon it when it pitcheth its beames vpon it with any continuance it begins to beget life and motion in it and makes it a liuing creature so doth the Couenant of Grace when it is applyed to the heart of a man it begins to beget life in him and to make him a new creature it makes him another man there is that power in the Couenant of Grace in the promises of the pardon and forgiuenesse of sins that it begets another life in a man it makes him a new creature it makes him a liuing creature to GOD which before he was not the ground of which you shall see 2 Cor. 3. 6. Hee hath made vs able Ministers of the New Testament not of the letter but of the Spirit for the letter kills but the Spirit giues life Marke it the meaning of it is this when the Couenant of works is deliuered to you that is when you heare the Law the Commands the duty you cannot performe there is no more deliuered to you but the bare letter that is you know the duty and no more And what doth this duty doe what doe these Commandements and precepts doe when they are applyed to the heart of man Saith hee they kill Now that which kills fights before it kills and that which fights must needs be an enemy so then the Commandement is an Enemy that is euery man esteemes it as an enemie to himselfe and therefore hath an enemy-like affection to it againe that is he hates it he would be rid of it he wisheth there were no such Law or Commandement hee desires it should be dealt with as he would haue an enemy dealt with he would haue it vtterly taken away when they grow in enmity one with another as indeed they doe the naked Commandement and the heart are at enmity for the Commandement would haue one thing and the heart would haue another there are contrary wils and there is a striuing betweene them the one striuing this way the other that way the one resisting the other and in the end the Law and the Commandement gets the victory because the sting of the Law is sinne now the Law is the cause of sinne as a straight Rule is the cause of crookednesse for without the Law there should be no sin now it causeth sinne for if there were no Law you know there could bee no feare no transgression because there could bee nothing against which the transgression should come this sinne is the death of a man so now the letter kils But come now to the Couenant of Grace saith the Text it is the ministration of the Spirit and the Spirit giues life that is when a man lookes on the Couenant of Grace he lookes not on it now as an enemy as hee did before vpon the Commandement but he sees in it much loue and much friendship to wards him he sees God intends not any hurt any euill to him as he apprehended before he sees God exceeding kinde and mercifull and willing to put away all his sinnes and willing to accept the sincerity of his obedience though there be not a perfection of obedience now he begins to change his opinion both of God and of all his Lawes and precepts when he sees Gods kindnesse towards him and his compassion and readinesse to forgiue him then his heart begins to relent towards the Lord againe he begins to magnifie Gods goodnesse and to condemne himselfe he beleeues those promises and thence he growes vp in loue toward GOD I say hee growes vp in faith and loue and in this act of faith is the Spirit infused into his heart this Spirit being thus infused writes the Law in his inward paâ—ts that is it that breeds in him a holy disposition that inables him in some measure to keepe the Law it prints in him all those graces that giue him strength to obserue the Commandements that God hath given him so my beloued if a man will goe about this great worke to change his heart and to change his life let him not goe about it as a morall man that is let him not onely consider what Commandements there are what the rectitude is that the LORD requires and how to bring his heart to it but let him goe about it as a Christian that is let him beleeue the promises of pardon in the blood of Christ and the very beleeuing of those promises will be able to clense and purge the heart from dead works in that place we then named and we could doe no more but name it you shall finde it Heb. 9. 14. How much more shall the blood of Christ which by the eternall Spirit offered himselfe without fault to God purge your consciences from dead workes to serue the liuing God The meaning of it is this when a man hath once applyed the blood of Christ for his iustification this effect will follow vpon it there will accompany it a certaine vigour a certaine vertue a certaine power and strength which will also purge his conscience from dead workes that is there shall goe a power of the Holy Ghost together with this blood that shall not onely forbid him and shew him that hee ought not to doe such and such euill things but it shall clense his conscience from those rootes of dead workes those corrupt lusts and sinfull affections that are in him that dispose him to that euill he shall find this power growing vpon him if hee doe but apply the blood that is if he apply the promise of pardon and forgiuenesse through the blood of Iesus Christ. The like you shall see Gal. 3. 5. He that ministreth to you the Spirit and workes miracles amongst you doth he doe it through the workes of the Law or through the hearing of faith preached That is saith the Apostle if I should onely deliuer to you the Commandements and the Precepts and the Rules by which you ought to walke I might preach long enough to you but you should neuer haue ability to keep any of these saith he you may obserue those that preach the Law to you did
would haue it by free grace and not of debt for saith hee If I should giue a Law and rules to men and promise them life vpon it when they had performed the worke they would challenge it of debt no saith the LORD it is an inheritance I doe not vse to deale with my children as men doe with their seruants that I should giue them worke to doe and when they haue done it I should giue them wages then they would come and challenge it a my hands by way of debt no saith the Lord this is an inheritance and you are my sonnes and you shall haue it giuen you freely and giuen you as it becomes a Father to giue it so you shall take it therefore that it might bee of free grace and not of debt therefore it is by faith and not by workes And that is added likewise if it had beene by workes men would haue beene ready to boast and haue said I haue done this I am able to keepe the Law therefore the promise of eternall life shall bee made good to mee I shall receiue it as wages men would boast in themselues No saith the LORD no creature shall boast in it selfe for that puts euery man further from the LORD the more a man reioyceth in himselfe the more he stands vpon his owne bottome the more he is diuorsed from GOD and separated from him but saith he he that reioyceth let him reioyce in the LORD for that fits a man for the LORD and therefore I will haue it by faith it shall not bee by workes So beloued you see now what is the Condition Surely looke how Abraham was made partaker of the Couenant so euery one of vs must bee Abraham was made partaker of it by saith so shall euery man be made partaker of it by faith and no otherwise Abraham beleeued God when hee had a promise and because he beleeued him not that particular act of faith but that grace of faith whereby he beleeued this and the other promises of the Messiah was counted to him for righteousnesse and so for this cause because wee beleeue the promises and the Couenant of Grace therefore the LORD accepts vs and accounts vs righteous and because this seemes strange to the sonnes of men therefore we see with how much adoe Paul labours to make it good what strong obiections were against it in all times I haue shewed the reason Now when you reade Rom. 3. 4. and Gal. 3. 4. you may know the better the meaning of those places Well so you see the Couenant secondly you see the Condition now you heare that there is such a Couenant as this The third thing is the confirmation of the Couenant when a man heares that GOD will vouchsafe so much fauour vnto mankinde a man is ready to say as Gedion did alas my family is poore in Manasses I am the least in all my Fathers house And who am I that I should be raised vp hitherto that such a promise as this should be made to mee that I should goe and saue Israel c. I say after the same manner a man might bee ready to obiect Alas what are wee the sonnes of men that the great GOD of Heauen and Earth should enter into such a Couenant with vs that he should make vs such promises as these that he should make vs heyres of the World that hee should blesse vs in that manner to make vs sonnes to make vs Kings and Priests Saith the LORD I confesse it is a Couenant that needes confirmation therefore the LORD hath confirmed it all these wayes the LORD hath confirmed it first by his promise saith he you haue my sure word for it if that bee not enough I will confirme it by an Oath and because he had no greater to sweare by he saith by my selfe haue I sworne that I will make it good this is not enough but he confirmes it by the blood of Christ himselfe the Mediator shall come and confirme this Testament and when the Testament is confirmed by the death of the Testator there is no more altering of that saith hee Gal. 3. A mans Testament no man changeth after once it is confirmed and when the Testator is dead Heb. 9. then the Testament is confirmed so it is confirmed by the blood by the death of the Testator This is not enough but hee hath added seales vnto it hee hath confirmed it likewise by them saith hee I will adde the seale of Circumcision and of the Passeouer For Circumcision saith the LORD Goe and circumcise your selues and when I see the Circumcision I will remember my Couenant and make it good to you that as hee said of the Bow he set the Bow in the Cloud saith hee I will make my Couenant that I will neuer destroy the Earth againe with raine this Bow shall be the witnesse of the Couenant and when I looke vpon it I will remember my Couenant after this manner are the signes and seales of the Couenant saith he Circumcise your selues and when I see that I will remember my Couenant and will spare you and I will make good to you all the promises of it So likewise the Passeouer saith hee See that â—ou keepe it take the Lambe and sprinkle the blood c. Saith he when I see it I will remember my Couenant Where beloued this is to be obserued that these signes or seales of the Couenant not onely confirme the promises on our part but they signifie that faith that condition which is required on our part for when the LORD comes and lookes into his Church and sees a great company in it sees his House full and he comes and askes What doe you in my House What doe a number of those that professe themselues to be within the compasse of the Couenant there Their answer is LORD we beleeue wee are among those that keepe the Condition If you beleeue where is your Circumcision It may be you haue that outward Circumcision in the flesh but where is the Circumcision of the heart for if you did beleeue indeede it would worke a change in the heart as faith I told you that is indeede a liuely faith workes a chaâ—ge it câ—ts off sinfull lusts it makes a man deny himselfe and cleaue to God and serue him with a perfect heart So againe after that manner doth the second signe of the Couenant which is the Passeouer when the LORD shall aske Doe you beleeue Yes heere is the sprinkling of the blood of the Lambe But where is the true sprinkling vpon the heart and conscience heere is the outward Passeouer the outward profession you come and take the signe and the seale but where is the inward sprinkling Therefore you see what was required in the Passeouer saith hee when you eate the Lambe c. haue you tasted of the sweet of the Lambe haue you euer tasted of the sweetnesse that is in Iesus Christ so that you can loue
and art able to describe him to others but for all this thou findest not thy heart affectioned towards him thou seest not that excellency and beauty that is in him so that thy heart is not enamoured with him thou canst not say thou louest him with all thy heart with all thy soule and with all thy strength What wilt thou doe in this case Goe to Christ the Prophet and beseech him that hee would teach thee to know the LORD this is his promise if thou pray to him and he doe not doe it vrge him with this it is a part of his Couenant that hee hath confirmed by Oath and must doe it and beloued be assured of this if wee seeke and be earnest with him he will teach vs to know the Lord and to know him so that wee shall loue him with all our soule and with all our strength The like may I say of any thing else put the case afflictions come vpon thee and thou bee not able to bee patient vnder such afflictions suppose that it be a matter of disgrace and discredit that so wounds thee that thy heart cannot be at rest what is the reason of this thou callest to minde it may bee all the rules of patience that should teach thee to beare afflictions well and yet thou art not able to doe it the cause is because thou dost not yet know these outward temptations these outward euils as thou oughtest to know them if thou diddest they would seeme small to thine eyes sinne would be an exceeding great griefe but these would be but trifles and flea-bitings in comparison of the other goe to Christ now and beseech him to shew thee what is the nature of these outward crosses and losses that thou mayst be taught of him once hee is the great Prophet that teacheth a man so hee so presents things in their owne colours to the vnderstanding that the will and affections follow and apprehend them aright goe to him and beseech him that thou mayst know them as thou oughtest and thou shalt finde that thou shalt be able to beaâ—e the greatest crosse with patience it shall bee nothing then to thee it will appeare to be a small matter when he hath taught thee to iudge aright thou shalt not be deceiued in it So likewise for pleasure when a man finds his heart so wedded to any sinfull lust to any euill haunt wherâ—in his heart is held inordinately that it cannot diuorse it selfe from it goe to Christ hee is the great Prophet Thus we may doe beloued with the rest This is the second part of the Couenant The third part of the Couenant is that which he will performe to vs as he is King and it consists in these 3. things You know the Office of a King is to guide and rule now if thou finde thy heart vnruly if thou finde thy selfe subiect to vnruly affections to sinfull inordinate lusts which thou canst not master it is a part of his Kingdome now to set vp his owne gouernment in thy heart to put his Law into thy minde and to write it in thy inward parts that so thou mayst bee indeed subiect to the Kingdome of Christ in a willing manner When a man sees nothing as wee said before but the outward letter of the Law he will neuer be subiect he will neuer yeeld obedience but Christ comes as a King now and puts an inward disposition into the minde that shall answer the letter without and so he makes a man subiect to his gouernment Beloued that Phrase is to be marked Heb. 2. 10. Saith the Lord I will put my Law into their mindâ— there are Lawes out of mens minds Lawes without that euery man may see but it is another thing to haue the Law put into a mans minde for example this is the Law without Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy strength To answer which you shall see Deut. 30. 6. I will circumcise thy heart and then thou shalt be able to loue the Lord thy God with all thy heart and with all thy soule and with all thy strength That is I will put this affection or this grace of loue within thy heart it shal not be without onely but I will put it within that there shall bee a grace within a habit of loue within answerable to the Commandement without this is to put the Law into the minde and so likewise Ier. 32. 40. you know this is the Commandement of the LORD You shall feare the LORD and keepe his Ordinances and his Statutes and his Commandements to doe them Well saith the Lord there I will make a Couenant with you and what will I doe I will put my feare into your hearts I will not onely giue you this precept that thou shalt looke on without Thou shalt feare mee and keepe my Commandements but I will put the affections of feare into thy heart there it shall bee and then thou shalt easily feare mee and keepe my Commandements thou shalt feare to disobey me thou shalt feare and tremble at my Word and take heed how thou doe any thing contrary to my mind and beloued when this is done hee makes indeed Kings as hee makes vs Priests and Prophets for when a man is thus taught he is a Prophet other men need not to teach him for hee is a spirituall man then and is able to iudge of all things I say when this gouernment is set vp and the Law is put into his minde when it is put into his inward parts I say when this is done then he makes vs Kings for when men haue so much strength within themselues that they can guide and rule themselues and walke in the way of righteousnesse now they are made Kings and such Kings the Lord makes all those that come to him This is the first part of this Kingdome The second part is to giue vs abundance of all things to giue vs peace for the Office of a King you know is to keepe his people in peace as it is said of Saul hee cloathed them with scarlet that is he made his people to abound with wealth and peace and quietnesse this the Lord doth likewise and this is a part of his spirituall Kingdome Now his Kingdome is spirituall therefore the maine worke of it is to giue vs inward peace and ioy you may haue troubles in the world but my Kingdome is not of this world and therefore wee are not so much to expect an outward worldly peace though we haue likewise a promise of that but in mee you shall haue inward peace saith hee the Kingdome of God is in righteousnesse that is the first part when God workes righteousnes as I haue named before the second is peace and ioy so that that is a part of the Couenant GOD promised inward peace and ioy beloued when you want it know it is a part of the Couenant you may goe to
impotent and beggerly rudiments The reason is because their knowledge was exceeding little therefore it brought little profit to them they were beggerly they had little riches in them and they were impotent they could communicate little power and strength and efficacy to the inward man On the other side now the New Couenant is strong and rich and liuely and effectuall and the reason is because there is more knowledge in it wee are taught to know GOD better and to know the whole mysterie of the Gospell better Therefore I say if you would bee strengthned in grace if we would be enabled to keepe the Couenant more then they were labour to grow in knowledge let it not be vnusefull vnto you whatsoeuer is deliuered but make benefit of it You see what riches of knowledge are deliuered to vs in Pauls Epistles let none of this be lost it is thy benefit that this is now discouered to thee that was hid from all the world aforetimes It is that benefit that the Apostle Paul so exceedingly magnifies that to vs this mystery is reuealed that wee haue this grace to make knowne to principalities and powers the manifest wisdome of God the vnsearchable richâ—s Christ make this vse of it grow in knowâ—edge and thou shalt grow in grace by that 〈◊〉 the strength thou gettest in grace it is â—â—om â—he abundance of knowledge beloued this is an exceeding vsefull point Those are â—he complaints ordinary amongst men they would faine doe otherwise they would abstaine from such sinnes and they would obserue such â—â—uties they intend it and desire it and purpose it but they are not able to performe it What is the reason of that Because they want grace and strength that is the immediate cause But what is the cause they want grace Because they â—ake not paines to grow in knowledge Beloued that place 2 Pet. 3. see how they are put together Take heede you bee not plucked away with the errour of the wicked but grow in grace How shall we doe that Grow in the knowledge of our Lord and Sauiour Iesus Christ. I deny not but a man may haue much knowledge and want Grace but on the other side looke how much grace a man hath so much knowledge he must haue of necessity Though there may be much wood that is not kindled yet looke how much fire there is so much fuell there must needs be Knowledge is the Oyle wherein the flame of â—he Spirit liues and you cannot haue more Gâ—ace then you haue knowledge though you â—ay haue abundance of empty and vnprofitaâ—le knowledge without grace Therefore if 〈◊〉 would haue the fruite of this Couenant laâ—our to grow in knowledge Ioh. 1. 17. that place is excellent for this purpose The Lawe continued till Iohn Baptist the Law came by Moses but grace and truth came by Iesus Christ. Marke it grace and truth What was the reason there was more grace dispersed by Iesus Christ than by Moses The reason is because there was more truth reucaled to the sonnes of men by CHRIST then there was by Moses truth was hid in Moses time vnder vailes and shaddowes but was manifest in the time of Iesus Christ. Now because truth was more reuealed by him hence it was that there was a greater communication of grace a larger effusion of the Spirit because there is more truth but that place comes as neere to this purpose that you shall finde 2 Cor. 3. you shall see there an expression of the difference betweene the two Couenants Neuerthelesse when their hearts shall bee turned to the Lord the vaile shall bee taken from before their eyes Hee said before To this day when Moses is read there is a vaile laid ouer their hearts but when their hearts shall be turned to the Lord the vaile shall bee taken away And what then They shall behold as in a glasse the glory of God with open face and be transformed and changed into the same Image from glory to glory as by the Spirit of the Lord. The meaning is this saith he in the time of the Old Testament there was a vaile that couered their hearts and their eyes that they were not able to see the truth cleerely but now saith he that vaile is tooke away and we see the truth with open face euen as you see an Image in â— Glasse But what is the benefit of this knowlâ—dâ—e Now the vaile is taken away we know much more saith hee by seeing with open face we are transformed into the same Image that is by the knowing of it by looking vpon it by renewing those truths that are deliuered in the Gospell by seeing the wayes of GOD and the Image of GOD there described and set forth to vs by this knowledge we are transformed and changed into the same Image from glory to glory that is from one glorious degree of that Image to another not that the very knowledge shall doe it but it pleaseth the LORD to accompany that knowledge by the Spirit this is done saith hee as by the Spirit of the LORD So my beloued the way to grow in grace and in strength to receiue that immediate benefit of the Couenant is to grow in knowledge Ioh. 17. it is a part of Christs prayer vers 17. Sanctiâ—ie them with thy truth thy Word is truth The meaning is this as if he should haue said Oh Lord I know that the way to sanctifie them the way to increase grace and holinesse in their hearts is to reueale more truth to them now Lord I beseech thee reueale thy Word to them for thy Word is that truth teach them to know thy Word acquaint them with it more and more for by that meanes they shall get grace and sanctification So then if you would receiue the strength of the Couenant you must labour to grow in knowldge labour to vnderstand it more and more for beloued this is a very sure rule there is not a new notion that a man gets there is not a beame of truth of new truth there is not a further enlargement of knowledge and illumination but it brings some riches of grace with it it comes not empty but it comes loaded with something it hath some power and strength and it giues a new vigour to the inward man and therefore if thou wouldest abound in grace study the Scriptures much attend to them much meditate in them day and night labour still to get some new sparke of knowledge some new light out of them and thou shalt finde this that grace will follow as it is the Apostles exhortation to Timothie saith he Giue attendance to reading and to learning so thou shalt saue thy selfe and shalt be able also to saue others The meaning is the way to get that grace that will saue a man is to giue much attendance to reading and to learning for beloued whatsoeuer it is that begets a man the increase of that likewise edifies and builds him vp
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 overâ— 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. Psâ—l 146. 3. 4. 5. 6. Rom. 4. 21. â— 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-sufficieÌ„cie 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 increaâ—eth it Ob. 〈◊〉 Beliefe of Gods All-sufficieâ—cie to 〈◊〉 increaseth loue A double feare 1. Keepâ— from comming in to God 2. Frâ—â— 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 meanâ— 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