Marvellous well without any disparagement to the image of God nay he could be no other It was no sinne in Adam to be mutable but that he abused all when hee might have used it to Gods glory It was so farre from being a blemish to Adams nature that it agreed very conveniently with it Herein appeares the difference betweene Adams estate the estate of the Saints glorified and the wicked now damned Adam was to trade for an immutable condition therefore could not have it put into his hand at first The Saints that have fought the fight of faith are established and never shall doe evill because they have performed obedience unto God through Christ The damned because they have sinned against God and have withdrawne themselves from his authority are immutably evill for God hath separated himselfe all his holinesse and the meanes of grace from them and delivered them up to the power of sinne as who should say Take them all ye crue of cursed abominations and carry them headlong to will evill eternally and perish everlastingly Adam was to trade for this immutable condition before he could have it first he was to fight before he could conquer And as he was not immutably good so hee could not be immutably evill As it is with a man that hath an estate left him if he will trade with it he may live if hee spend it he may lye in prison so it was with Adam Again had God established and confirmed Adam he should have prevented all opportunities of the manifestation of his justice in condemning and of his mercy in pardoning Had hee been immutably good none could have been punished because none had offended none could have beene pardoned because none had sinned Quest. But why was this freedome to doe good imprinted on Adam Answ Because without it Adams obedience could not have beene acceptable The Lord loves as a cheerfull giver 2 Cor. 9.7 so a cheerfull performer of service It is the Apostles rule The Lord accepts a willing minde If a man grudge to give to a poore man God flings his gift into his face a willing minde makes the service acceptable All Gods servants must be Volunteers not prest As Deborah Jud. 5.4 My soule is with those that offer themselves willingly We abhorre it in our servants when they come to their worke as a Beare to the stake and will God accept it at our hands All the offerings of God must be freewill offerings Thus our Saviour did that knew how to please God Psal 40.8 I am delighted to doe thy will O my God and thy law is within my heart He comes not off with murmuring Joh. 4.34 but saith It is my meat and drinke to doe thy will When you are at a feast you can sit at it houre after houre so if our duties be as our meat and our drinke they will not be tedious to us Eph. 6.7 Wee must serve God with a goodwill It is an unseemely thing to cause God to distraine for his service God will have his praise out of a proud heart but then God honours himselfe we honour him not The Devill himself will do duties after this fashion In Job 1.6 it is said the Devill came also He would have been ranging and raging about the world but God made him come also Mar. 5. We know that thou art the Son of God God wrested a confession out of him It is not acceptable when we are haled to duty the Devill doth so the service that God accepts is done willingly Thou shalt serve the Lord with a glad heart and be carried on full sayle in the wayes of godlinesse 2. Had not Adam had a freedome to good he could not have beene punished for sinne for he that constraines another to do an evill action is to be condemned If a man should compell another to strike a man hee that forced him ought to be blamed a man cannot be blamed for what he cannot avoid Now that Adams sinne might bee punished and his service accepted it was necessary hee should have ability to chuse good and refuse evill wherefore the fault was Adams in falling and not Gods Justifie God concerning Adams fall Use 1. Hence we learne to justifie the Lord and let the fault of Adam lye upon himselfe and his posterity 〈◊〉 owne fault The Lord 〈◊〉 Adam ability to doe whâ—â— he should if therefore he did not what hee might he is to be condemned the Lord to be justified It is in vaine for thee to plead that thou canst not doe thy duty The Lord knowes I carry a body of death about me I confesse it is so but whose fault is it Esa 3.11 Say unto the wicked it shall goe evill with him for hee shall receive the reward of his owne hands Your owne hands framed your owne ruine Prov. 1.28 They shall call but I will not heare they might reply This is a hard chapter But what saith the Text they would none of my counsell therefore they shall eat the fruit of their own waies This must cut off all pleas remember Adam had liberty and thou in him Thou shalt bee satisfied with the fruit of thine owne planting and God will fill thee with the fruit of thine owne devices The malicious man shall have malice enough in hell and shall for ever hate God and for ever be tormented Againe it should still our repinings against God vaine it is to snarle against the Lord. The Lord did not assist Adam yet there was no fault in God for Adam had freedome of will without any opposition and thou in him therefore thy bloud be upon thine owne head God is to be justified You sought out inventions if therefore you have what you seek the fault is your owne Psal 51.4 I was shapen in iniquity and in sinne hath my mother conceived me Thou O Lord art cleare it is my iniquity that deserved it Matth. 13.21 Whence came those Tares The enemy hath done this So say thou I confesse my mind is blind mine heart is corrupt whence came these Tares the Lord sowed good seed if therefore I am uncleane the envious man hath done it therefore acquit the Lord for ever Hence wee may see Use 2. To know whether Gods image be restored whether we ever had this image reprinted and restored Where ever the Image of God is there is freedome If ever sound grace bee in thee thou shalt find thine heart unshackled and set at liberty to close with the Lord. 2. Corin. 3.17 Where the Spirit is there is freedome and an heart carried willingly to do the service God requires It was that that our Saviour proclaimed Isaiah 61.2 an acceptable yeare it was that was typified in the old Law by the yeare of Jubilee when the servant was free from his Master the Debter from his Creditour so Christ came to preach the yeare of Jubilee that all poor drudges that have been slaves to Sathan and indebted to Gods justice should be
things which concerne Adam in comparison with his fellow brethren In this right measure two rules are to be attended 1. Adam was to love all things belonging to himself with a love proportionable to them He was to proportion his love sutable to the nature of the things As one exceeded another in goodnesse so hee was to exceed in love towards them Those things that were of the choicest nature on them he was to bestow the choicest affections as for example Adam was to love his life honour and good name according to their nature A man must love his life above his wealth and the good of his soule above his life As in a paire of scales the heavier the waight is in the one the more weight we put into the other if wee would have them even so answerable to the love that was in any thing Adam was to weigh out an agreeable proportion of love The happinesse of the soule is everlasting therefore he was to bestow unchangeable love upon it but wealth and riches are mutable therefore mutable affections wil serve them we must so love them as to be content to leave them Thy wife is dearer then thy kinsman weigh out the affections of matrimony to thy wife of friendship to thy kinsman The credit of the world is good but it is but a small good weigh out but a little measure of love to it The woman sicke of a bloudy issue spent all she had to save her life and shall not a man spend his life to save his soule Rule 2. We ought to love our owne personall good more then the good of another All true love begins at home I must love mine own honour more then the honour of another For the right understanding of this Rule take notice of two cautions Caut. 1. I must alwayes compare my good with the good of another in the same kind I must compare my life and his life my soule and his soule My owne soule is dearer to me then anothers But if you take them not in the like quality the rule bindes not I must love the soule of my brother more then mine owne life If a man might undoubtedly set forward the salvation of his brother by laying downe his life he must be content to dye so likewise I must love the life of my brother better then mine owne riches But compare them in the same kind and the rule holds Caut. 2. There must be no overpowring circumstance to oversway mee if the publicke good may bee promoted or God may be honoured more by him then by me in regard of his parts and place 1 Joh. 3.16 We ought to lay downe our lives for our brethren When God may receive more honour from another man then from me I must lay downe my life to save his It was requisite a private Christian should die rather then Paul the Apostle because hee was chiefe if therefore a private man should rescue Paul he must lay downe his life for him 1 Sam. 18.3 The life of king David is better then the life of a thousand subjects Gods honour may be more promoted by it The arme will loose it selfe to save the head Rule 3. We must love our selves in a right manner The manner of loving our selves namely in that manner that is comely and beseeming This makes knowne it selfe in these thre particulars It must be Really Fervently Purely 1. Really not in complement but with love unfained and hearty 1. Joh. 3.18 Let us not love in tongue or in word but in deed and in truth so it was with Adam hee was able to do good to himselfe whereas wee that are corrupt are most enemies to our selves when wee seeme most to love our selves Pro. 8. ult He that despiseth wisedome * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 layeth violent hands upon himselfe so the word in the originall is Out of selfe-love and pride you must not have your base courses condemned but you hate your soules in despising the means God is Jehovah a Being God therefore requires that mans love should be reall 2. Adam loved himselfe fervently 1 Pet. 1.22 as Saint Peter calls it There was namely a pressenesse in Adams spirit whereby the whole man was carried to improve any meanes for the good of himselfe Adam was free from weaknesse within from impediment without As in Heb. 6.10 it is called The labour of love so was Adam painfull to use all meanes for his good Ephes 5.29 No man ever hated his owne flesh but nourisheth and cherisheth it that is hee imployes all meanes to helpe himselfe whereas wee that are corrupt cannot inlarge our hearts in duties of love We are so distracted that we cannot go on freely in our occasions both in things that concerne God and in things that concerne our selves Rom. 7. The good we would do we doe not 3. Adam loved himselfe purely not with carnall nor sensuall love He loved onely that which was good in himselfe he loved his excellency that so he might get more of it and be fitted by it in the performance of his service There are sixe good things belonging to a man Honour Life Chastity Goods Good name Prosperity now Adam loved these that hee might get more of them and be fitted the better for Gods service These two things Adam got by obedience 1. more ability 2. more dexterity in the performance of Gods command Adam loved his honour that he might receive more honour from others and be more enabled to performe his duty to them whereas we love good things for naughty ends The covetous churle loveth his scraping humour and growes more covetous we love sin which we ought to abhorre and we doe good oftentimes for bad ends but Adam loved that which was good in himselfe for that good end to get more of it Gods people are followers after righteousnesse Isa 51.11 More of that Lord more chastity and meeknesse As the beast that hunts his prey pursues it still with more and more eagernesse so doth the gracious man follow after righteousnesse Adam was patient c. but yet he desired more wee love good things wel but many times use them ill when wee have them A man perhaps craves honour with moderation but he lifts up his heart when hee hath gotten it Part 3. The third thing in the description is He loved his brother as himselfe for quality not for quantity The love of himselfe was a patern to imitate not to equall or exceed Quest How may we know how Adam was to love his brother as himselfe Ans The rules are two How to love our brother as our selves 1. He was to weigh out love respecting as well his brothers good as his owne In 2 Kin. 1.13 the poore man was afraid that Elias would have slaine him therefore he prayeth him that his life might he precious in his eyes as Adam was able to set an high price on the honour and life of his brother
hearts c. love one another with a pure heart First we must have an heart purified by the spirit and then we must love one another if purity be not within love cannot be without therefore delude not your selves If thou seest a mans life profane let him pretend what kindnesse he wil let him promise golden mountaines he will never love thee David behaved himselfe wisely so that Saul confessed him to be righteous yet unrighteousnesse was in Sauls heart and he against reason persecuted him as a partridge on the mountaines Judas that lived in the bosome of our Saviour and never received evill from him which a man would have thought should have wrought upon him yet loving money more then Christ hee sold him for thirtie peeces of silver Never trust a wicked man for he will sell thee for sixe pence Doe not thinke with thy selfe I will walke so carefully that I will binde him to my love Oh poore creature thou canst not have what he cannot do unlesse thou canst give him a righteous heart thou canst never receive love from him If a man have an horse that is surfetted within or is lame of his legges feed him with the best provender he will halt still unlesse his lamenesse be cured It is an idle delusion when you think to win him by friendlinesse alas hee that hath a naughty heart will oppose thee notwithstanding all thy kindnesse Pro. 12.10 The tender mercies of the wicked are cruelty That man can never be a friend to you that is a foe to himselfe He loveth not his own soule therefore hee cannot affect thee heartily Use 3. We must hence see what course to take To love a right begin in this righteousnesse that we may be inlarged in duties of love to our selves and others which is the masterpiece of a Christian All the whole Law consists in this one word Love Love is the end of our being Rom. 13.10 and there is no better evidence of grace under heaven then this Labour to get righteousnesse within and love will be expressed without Look what course God took in the creation of Adam in paradise the same hee takes in our renovation for first he made Adam righteous and then Adam performed all duties of love to his brethren The deeper the root of righteousnesse is the more will be the fruit of love Wee take the wrong way to labour to squeeze out a little kinde behaviour the old nature will returne to the old course but labour to get thy heart rooted in righteousness and love will grow abundantly in thy whole course The Musitian will first string his instrument before hee play with it the waggoner will have his wheeles prepared otherwise they draw heavily so if thou wouldest have thy heart make musicke before God tune it with righteousnesse and then thy practice will go on chearfully If a man had a righteous heart he would doe good even to an enemy but it must be the spirit of God that must work this in thee Rom. 8.2 Hee that will have heat must come to the fire that is hot other things are but heated so thou must come to God and desire him to worke it in thee The Apostle saith 1 Joh 4.7 God is love wouldest thou therefore get love then get more neare God that he may worke this righteousnesse in thee for it is he that enableth us to doe every good worke §. 6. NOw we come to another passage Of free-will in Adam from wisedome in the understanding and holinesse and righteousnesse in the will there flowes a third thing and it is that which we call freewill he had power to doe good which floweth from the two former parts Freewill to doe good is the garland of all graces and is made up of them We may easily perceive it by the want of it for we hang back and cannot be brought to the performance of service due to God Adam had a freedome of will which was the excellency and beauty of wisdome holinesse and righteousnesse Quest What is freewill What it is A. It is a speciall priviledge proceeding from the image of God in Adam whereby he was able to chuse any good without any impediment yet after a mutable manner In this description are foure things 1. It is a speciall priviledge proceeding from the image of God viZ. holinesse righteousnesse and wisedome The statelinesse of a building comes from all the parts conjoyned beat down the parts and it will bee an heape of stones so freewill is the structure that God put on Adam whose beauty flowes from the joyning together of wisedome holinesse and righteousnesse This was a speciall priviledge to Adam no creature besides him and Angels had free liberty to doe good God put this stocke into his hand When I say Adam had this speciall priviledge I do not say therefore he was free from subjection to God for God gave Adam a law and concurred with him in his worke but the dispensation of the worke God left to Adams liberty if he did well he should be rewarded if he did ill he should be punished God would not constrain Adam to his service nor compel him to evill The other creatures could not meddle with him for they were under him therefore he was free Hence the Philosopher observes that praise and dispraise belongs onely to man Wee praise not the fire for burning because it is tyed to it by a bond of necessity but Adam might doe or not doe if he did well he was to bee praised because hee might have done evill if hee did evill he was to be dispraised because he might have done well Still God concurres with Adam as he doth with the nature of the creatures he workes with the fire when it burnes with the sparrow when it flyes for so it is in 2 Cor. 3.17 where the spirit is there is liberty there is a soveraignty in the will of a regenerate man by which all creatures are under his dispose which God will not the creature cannot hinder Therefore Christ saith unto the beleeving Jewes Joh. 8.32 If you heare my words you are free 2. Hee was enabled to chuse any thing that was good Freedome is not seated in the understanding therefore the description saith He chuseth good which is an act of the will The will can imbrace nothing but what the understanding presents unto it 't is true but it is as true that the liberty of freedome lyes mainely in the will For example when a man hath disputed what a duty is and hath concluded it he presents this unto the will which either allowes or rejects it so that still the choice lyeth in the will It is easie to convince a mans understanding all the difficulty is in the will The will saith obstinately I will not heare upon that eare If the Judge be unjust hee will have the Jury bring in a verdict according to his minde When the understanding hath observed
more for the losse of them the affections should yeeld to the command of reason It is quite contrary in us a mans affections though they are set upon a lawfull object yet they goe so amaine like unruly colts that they cast the rider delight and desire out-bid reason and sometimes transgresse the bounds of honesty most commonly of holinesse It is marvellous hard to have our affections at command Lot goes into Sodom and God could not get him out againe but that the Angel was faine to carry him out by force so when a man gets into Sodom le ts loose his affections on shoppe or children or the like oh what an hard matter is it to say No more of that But Adams affections were so ordered that if reason should say Love that now and then leave it hee would love it now and leave it then Philip. 4.12 I know how to abound and how to bee poore his meaning is if God would bestow these things he had an heart to love them if hee would take them away he was content to leave them Job 1.21 The Lord hath given and the Lord hath taken away blessed be the name of the Lord whereas wee sit Rachel-like disquieted because our comforts are not Use 1. The first Use is of examination By order in thy affections esteeme what grace thou hast A man may here plainely perceive what measure of grace hee hath and whether hee hath any or no See what tractablenesse there is in thy affections to submit unto the authority of holinesse So much boysterousnesse as thou findest against the evidence of reason and frame of holinesse so much corruption there is in thy heart I speak this the rather to take off the conceit of many who use to commend a man in this manner Hee is an holy man but that hee hath one fault hee is as dogged as may be it is but a poor commendation So much boyling as is in thine heart so much want of grace is there He is a good Christian they will say but wonderfull outragious surely then there is but little good in him The servant is stubborne against his Master the master againe is quarrelsome for every word if there bee grace in these it is well yet there is a great deale of the want of Gods image upon such a soule 1 Cor. 3.3 When there are strifes and envyings amongst you are ye not carnall When the heart is boysterous and full of envie is it not carnall There is a great deal of rubbish in thy heart which grace if it were there would remove The Philosopher observes that all stormes are here below in these baser bodies there is none of them in the highest heavens so hadst thou an heavenly heart all thunderings and lightenings all crosse dogged and malicious distempers would bee gone there would bee no newes of them The fruits of the Spirit are love Gal. 5.22 meeknesse c. But when men runne abreast the Master his way and the Servant his way where are the fruits of the Spirit Are ye not carnall Ob. But may not a man by education or misery bee tempered and cooled from these things Answ Yes he may have the ruggednesse of his affections smoothed and the edge of furiousnesse blunted But though a man may have these somewhat abated and want grace yet if a man have these it is somewhat suspicious whether hee have grace There may bee a root and yet no blossomes and yet it is certaine where there are blossomes there is a root If a man expresse envie in his life there is sure a treasure of it in his heart If there be so much filth in the streames there is more in the fountain if there be good in thee there is but a little Here we may also see whether wee have any truth of grace judge of it by the works No fire but will burn fire will heate the whole house so grace will frame the whole soule Art thou able to tame those jarring affections and to stifle them Art thou able when they would transport thee to allay them and bring thy soule to a calme frame Then it is a signe thou hast grace God is the God of order not only in the Church but in the house and every where If thou canst master those boysterous affections that they may be subject unto wisdome and holinesse then it is certaine there is some grace in thee Quest But are not the best men troubled with passions and distempers Differences of distempers in the godly and others Answ There are such in the best upon whom the Lord hath beene pleased to look graciously but they are in a farre different manner in them then in the wicked Their spots are different Deut. 32.5 Their spot is not like the spot of my children as who should say the Saints have their spots and the wicked have their spots but they are not the same The spots of the purples are dangerous but the spots of the plague are deadly The wicked have the spots of the plague the Lord have mercy on them they are but dead men Though a Common-wealth bee subject to conspiracies yet a wise Kng can discover them but when there is no King as in Israel every man doth what he list so in the heart of an ungodly man corruptions do what they list they make him as proud and as covetous as they list The Saints have many mutinies in their hearts yet they have a wise King a gracious will that quels these and submits to God and the power of his grace The difference betweene the distempers of the Saints and the wicked appeares in three particulars 1. The Saints make those distempers and unruly affections which lye upon them their greatest burthen it is their heart-smart though other sins are greater and the reason is because they break the union between God and the soule and they breed a distance between Gods good Spirit and it 2 Cor. 12.7 God suffered Sathan to buffet St. Paul which was some distemper and provocation to sin now this made him grone and sigh to the Lord yea it brought him on his knees thrice As it is with an enemie if his use bee to come suddenly upon a Towne a wise Captaine will gather his forces together to hinder his designes So must the Saints because their corruptions surprize them suddenly These make them cry out This will be my bane the least sin will damne me as well as the greatest I shall perish one day by the hand of Saul c. 1 Sā 27.1 whereas a carnall man maketh nothing of these but beares all with a Pish it is not such a great matter as some make it I confesse I am passionate and cholerick but I would I had no worse to answer for and the like Oh how doth this argue a gracelesse heart that can thus digest gracelesse courses A toad will feede upon poison but if a man take two or three drops it
house depending upon Gods direction and blessing in the land unto which hee would bring him and where hee had engaged himselfe to blesse him and yet he was not perswaded of that speciall branch of the Covenant that he would give him a childe out of his loynes which should bee an heire to him as the text plainely testifieth Gen. 15.3 Now both these acts of faith are here required and the last is principally intended so that the full sense of the Doctrine seems to be this He that will speed in prayer must put forth the vertue of faith to beleeve in particular the obtaining of that he prayes for Jam. 5.15 The prayer of faith shall save the sick He saith not The prayer of a faithfull man but the prayer of faith as though the Apostle had spoken thus It 's not the man so much that must pray as faith in the man that must frame and follow those petitions which we put up if ever wee speed Mar. 11.33 Whatsoever yee aske praying beleeve you shal receive it that is the very particular which you beg for shall bee given you For the clearing of the Point we will enquire 1. What it is to pray in faith 2. The Reasons why hee that doth begge in faith shall receive To pray in faith according to the sense of the Doctrine implyes 3. things 1. Faith sees and settles upon the fulnesse of the sufficiency and the freenesse of the riches of grace in Christ which is able every way to supply it and to satisfie abundantly all the necessities which can befall the soule and this gives ground and encouragement unto faith to go to God because there is enough to be-had and therefore it 's likely it shall speed of that it would have Thus Abraham Rom. 4.20 Hee beleeved that God who had promised was able to give a childe though his body were not able to beget one being now dead Sarahs wombe was not able to conceive one being now barren therefore he counted it bootlesse to consider of them but being fully assured that God was able was encouraged to go to him to rely upon him by faith This al sufficiency gives footing or foote-hold to our faith 2. As the riches of goodnesse encourageth faith for to pray so in the second place it closeth with the spirit in the promises sets that on worke and fetches vertue from thence whereby it may bee enabled for to pray for it is not faith that of it self puts forth prayer by its owne power immediately but that that closeth w th sets the spirit of Christ in the promise on worke by the lively efficacie whereof the heart comes to bee quickned on and carried forth comfortably to this dutie Hence the Apostle We know not what to aske as wee ought but the Spirit helps our infirmities and it makes request A man must not fetch his prayer from his parts as will memory understanding or abilitie but from the Spirit who is the prayer-maker Jude 18. praying in the holy Ghost 3. Faith by the riches of Gods grace being encouraged and by the spirit enabled and set on worke to prayer carries the heart unto God and holds it with God untill it hath mercy Gen. 32.26 I will not let thee go until thou bless me For 1. Faith puts wings to a mans desires or if you will Faith closing with the Spirit that puts fire to our petitions lifts up our prayers and causeth them to come in unto the Lord and lay hold upon him hope expects and desire longs and the will rests and makes choyce of God and then holds there and so all lie at God dayly that is the first 2. It will not leave God untill it see his power and wisedome faithfulnesse and mercy goe forth to the accomplishment of that that hath been desired faith followes the blow home and rests not untill it see the wisdome of God contriving and his faithfulnesse and power effecting the thing craved jogs the everlasting arme of Gods power and providence and mercy to worke forth good of such whose necessities are pitied jogs the everlasting displeasure and just indignation of the Lord and followes it home to the heads and hearts of the enemies of Christ whose ruine is desired Faith goes not to meanes first but goes to God that he may worke with meanes without means above means against means Faith will not neglect means but faith goes to God to provide means and to goe out with them and to give a blessing to them It befalleth a faithfull man in this case as it doth sometimes a poore tenant oppressed by the injury and cruelty of the steward he repaires to the Nobleman himselfe intreats so much favour from him that he would injoyne his steward to deale equaly and justly with him the honourable personage easily grants so equall a request and therefore bids him tell his steward It is his minde that he should deale fauourably with him the poore man replyes Alas Sir he will not passe for my speech nor respect my words I beseech you let mee have but two words in writing or a token from you and then I am perswaded hee will not dare but do your command and when that is obtained hee knowes his desire will be effected so faith gets a Letter under Gods hand the Lord sends a token of his displeasure and indignation a token of vengeance and terrour by the prayer of faith as by a Post or Pursuivant unto the hearts of the wicked to chide Laban over night to calme the heart of cruell and fierce Esau and then it 's certaine all shall goe well Thus Jacob strove with God and would not away from the promise before hee had it under Gods own hand Thou hast said thou wilt deale well with thy servant and I will not leave thee till thou sendest this message to the heart of Esau that hee may know it is thy minde at last the Lord granted and then all the mischiefe was stopped Thou hast prevailed with God and thou shalt prevaile with man Reason 1. Unbeliefe binds Gods hands as it were that he cannot give and stops the current of Gods kindnesse that he cannot conveigh that mercy wee beg and need for as God hath decreed to give a blessing for any thing so hee hath appointed and decreed faith to bee the means to conveigh it If therefore we will not beleeve we cannot expect what wee desire God cannot give it because hee cannot deny himselfe nor crosse his decree nor alter the word the oath that is gone out of his mouth for marke Hee could doe no great thing because of their unbeliefe Reason 2. Unbeliefe intercepts the blessing upon the meanes that those meanes which God hath appointed for our good God neither goes out with them nor workes by them but the streame of providence is turned another way Asa trusted to the Physician therefore the phisick could not help him Conceive a streame able to carry and conveigh a