Thirdly, He hardens our hearts often by many comforts, mercies, and outward blessings, and these often harden our hearts, as respite from Judgements did Pharaohs, Exod. 8.15. when it should lead us to repentance, Rom. 2.4, 5. yet by occasion it hardens our hearts, so for other lusts.

How did God tempt Absalom? First, by leaving him to his lustful heart.

How did God tempt Absalom? First, by leaving him to his lustfull heart.

Secondly, By leaving him to ill counsel.

Secondly, By leaving him to ill counsell.

First, By turning his Fathers love towards him, above his other Brethren.

Secondly, By his dreams which stir them up to sell him, so that God, only gives the occasion, and propounds objects; which they abuse to sin; so God stirred up the Pharisees, and Judas, to Crucify and betray Christ, God left him to himself, then

Secondly, By his dreams which stirre them up to sell him, so that God, only gives the occasion, and propounds objects; which they abuse to sin; so God stirred up the Pharisees, and Judas, to Crucifie and betray Christ, God left him to himselfe, then

1 Satan filled his heart, Joh. 13.2.27. and God gave a fit opportunity to take him; so the Pharisees they envied him, they saw he would take away their glory and credit, therefore they envied him, but those were but such occasions as they might have resisted, he laid them by them, but rhey needed not have taken them up, he tried them by it, but he did not tempt them to do it. So Adams sin, God led him into a Temptation, but it was but of trial, not of seducement, it was Temptatio probationis, not seductionis, he propounded a goodly tree to him, and the fruit fair to the eye, but the cause of all was their own consent, and mutability, which they might have resisted.

1 Satan fil'd his heart, Joh. 13.2.27. and God gave a fit opportunity to take him; so the Pharisees they envied him, they saw he would take away their glory and credit, therefore they envied him, but those were but such occasions as they might have resisted, he laid them by them, but rhey needed not have taken them up, he tryed them by it, but he did not tempt them to doe it. So Adams sin, God led him into a Temptation, but it was but of trial, not of seducement, it was Temptatio probationis, not seductionis, he propounded a goodly tree to him, and the fruit faire to the eye, but the cause of all was their own consent, and mutability, which they might have resisted.

And for Gods Decree, though they did nothing but what God decreed, Gods purpose never decreed any sin should be wrought otherwise than as it is wrought by the propounding objects and occasions, and leaving them to themselves and Satan, but he never decreed to force any to sin, therefore let God and his Throne be guiltless, let iniquity rest on the wicked, but Gods hand is not with it.

And for Gods Decree, though they did nothing but what God decreed, Gods purpose never decreed any sin should be wrought otherwise than as it is wrought by the propounding objects and occasions, and leaving them to themselves and Satan, but he never decreed to force any to sin, therefore let God and his Throne be guiltlesse, let iniquity rest on the wicked, but Gods hand is not with it.

Use 1. Is a just refutation of the Papists, that impute it to us, as if we made God the Author of Sin, whereas we teach and believe, that there is no sin in the world that is from the Father, but from the world, let no man when he is tempted say, he is tempted of God, for he finds nothing in sin to desire it, but his care is to show the wisdom of his Providence and Justice; we say there is no sin but God gives occasion to; if Shimei curse David, the Lord bid him; that is, gives him opportunity; so the Lord stirred up the Pharisees to Crucify Christ, but all this was not from God as a proper cause. Suppose a man were Master of many Horses, and one falls lame, what, shall not the Master ride on him because he halts? it is not the Masters fault that the Horse halts, but from some distemper, or disease in the Horse, and he knows it too, yet he will not leave off using him for that; what if God know if he send showers there will grow as well Weeds as good Corn, and Herbs, what then, must he therefore restrain the showers? no, it is meet his Providence should be fulfilled; what if the dunghill stink by the Sun beams, shall not the Sun therefore shine? the Sun causes not the stink properly, but the filth in the Dunghill, so there is nothing but Gods Providence worketh; what if his Providence turn many things to sin, the fault is not in Gods Providence, but mens corruptions, but he is as far from the Sin, as the Sun from stench.

Ʋse 1. Is a just refutation of the Papists, that impute it to us, as if we made God the Author of Sin, whereas we teach and beleeve, that there is no sin in the world that is from the Father, but from the world, let no man when he is tempted say, he is tempted of God, for he findes nothing in sin to desire it, but his care is to shew the wisdome of his Providence and Justice; we say there is no sin but God gives occasion to; if Shimei curse David, the Lord bid him; that is, gives him opportunity; so the Lord stirred up the Pharisees to Crucifie Christ, but all this was not from God as a proper cause. Suppose a man were Master of many Horses, and one falls lame, what, shall not the Master ride on him because he halts? it is not the Masters fault that the Horse halts, but from some distemper, or disease in the Horse, and he knows it too, yet he will not leave off using him for that; what if God know if he send showers there will grow as well Weeds as good Corn, and Herbs, what then, must he therefore restrain the showers? no, it is meet his Providence should be fulfilled; what if the dunghill stinke by the Sun beams, shall not the Sun therefore shine? the Sun causes not the stink properly, but the filth in the Dunghil, so there is nothing but Gods Providence worketh; what if his Providence turn many things to sin, the fault is not in Gods Providence, but mens corruptions, but he is as far ftom the Sin, as the Sun from stench.

Use 2. To reprove all such foolish men as wrong Gods Providence, that if they fall into any sin, they impute it to destiny, and if it be it is from God hand, or else it had not been, Deus impulsor fuit; what a profane thing is this for a man to impute his sin to God? God is no more the cause of any sins than the Sun is the cause of the stench of a Dunghill, God forbids it, hates it, and punishes it: was Absalom therefore innocent because God gave his Fathers Wives into his hands; No, God punishes his sin before all the people, because be committed his sin openly before them all.

Ʋse 2. To reprove all such foolish men as wrong Gods Providence, that if they fall into any sin, they impute it to destiny, and if it be it is from God hand, or else it had not been, Deus impulsor fuit; what a prophane thing is this for a man to impute his sin to God? God is no more the cause of any sins than the Sun is the cause of the stench of a Dunghil, God forbids it, hates it, and punishes it: was Absalom therefore innocent because God gave his Fathers Wives into his hands; No, God punishes his sin before all the people, because be committed his sin openly before them all.

Use 3, To teach every man and woman to abhor all these sins, all Pride, Gluttony, Adultery, Covetousness; detest them; why? because they are not of the Father, God takes no pleasure in high looks, what pleasure takes he in ⟨p. 121⟩unclean lusts, in covetousness? he detests them, and abhors them; therefore if they be not from God, what should good men have to do with them? what should we meddle with that which we have no Word or Commandment for? abhor these lusts therefore, and detest them, let those follow them whose chief good is in the World, but live you as become Gods Servants.

Ʋse 3, To teach every man and woman to abhor all these sins, all Pride, Gluttony, Adultery, Covetousnesse; detest them; why? because they are not of the Father, God takes no pleasure in high looks, what pleasure takes he in ⟨p. 121⟩unclean lusts, in covetousnesse? he detests them, and abhors them; therefore if they be not from God, what should good men have to doe with them? what should we meddle with that which we have no Word or Commandement for? abhor these lusts therefore, and detest them, let those follow them whose chief good is in the World, but live you as become Gods Servants.

Use 4. May teach us to clothe our selves with the contrary Graces, if those lusts be not from the Father, then surely contrary Graces are; therefore deck your sieves with humility, God resisteth the proud, but gives grace to the humble, Mat. 11.28. Learn of me, for I am humble and meek; Humility is of me, but Pride, that is not of the Father, but of the world; so for heavenly-mindedness, Col. 3.1. If ye be risen with Christ seek those things that are above; heavenly mindedness that is from Christ, therefore be of an higher mind than the world; Alas, are these worldly things your highest things? it is a sign you are not risen with Christ; and so for the lusts of the flesh, there is other meat than bodily food, John 6.29. John 4.34. we may make use of our bellies, but we may not make them our gods, 1 Cor. 6.9, 10. deck your selves with sobriety, chastity, temperance, liberality, humility; thus walk, and you shall find rest to your souls.

Ʋse 4. May teach us to cloath our selves with the contrary Graces, if those lusts be not from the Father, then surely contrary Graces are; therefore deck your seves with humility, God resisteth the proud, but gives grace to the humble, Mat. 11.28. Learn of me, for I am humble and meek; Humility is of me, but Pride, that is not of the Father, but of the world; so for heavenly-mindednesse, Col. 3.1. If ye be risen with Christ seek those things that are above; heavenly mindednesse that is from Christ, therefore be of an higher minde than the world; Alas, are these worldly things your highest things? it is a sign you are not risen with Christ; and so for the lusts of the flesh, there is other meat than bodily food, John 6.29. John 4.34. we may make use of our bellies, but we may not make them our gods,

Doct. That which is not of the Father, the love of young men, and old, is to be weaned from.

The Syllogism stands thus, Whatsoever is not of the Father, the love of old and young must be weaned from. But these lusts are not of the Father, Ergo.

All the comforts of this world, if they come not from the Father, our love must be weaned from them; if honour come not from God, and people affect it, it hinders their Faith, they cannot believe, John 5.44. what kept Joseph from the lusts of the flesh, but Gods providence in with-holding his Mistress from him? if God with-hold a thing, it is not for us to put forth a reaching desire to it; this satisfied Jacob, Gen. 30.2. If God with-hold such a blessing, why should our desires be set upon it? Shall we take it unkindly that Gods hand with-holds it? so for profit, this was the claim that Jephthah made, when the King of Ammon contended with him, Judg. 11.24. he told him, What God gives us we will possess, if God had not given it he had usurped it, as did the King of Ammon; so if our God give us not a thing, let us not reach after it, and to this a promise is made, to him that shakes his hand against any unjust thing, Isa. 33.15. & vers. 16, 17. such, though they have less, yet they shall be confirmed in it, it shall be like strong foundations.

All the comforts of this world, if they come not from the Father, our love must be weaned from them; if honour come not from God, and people affect it, it hinders their Faith, they cannot believe, John 5.44. what kept Joseph from the lusts of the flesh, but Gods providence in with-holding his Mistris from him? if God with-hold a thing, it is not for us to put forth a reaching desire to it; this satisfied Jacob, Gen. 30.2. If God with-hold such a blessing, why should our desires be set upon it? Shall we take it unkindly that Gods hand with-holds it? so for profit, this was the claim that Jephtah made, when the King of Ammon contended with him, Judg. 11.24. he told him, What God gives us we will possesse, if God had not given it he had usurped it, as did the King of Ammon; so if our God give us not a thing, let us not reach after it, and to this a promise is made, to him that shakes his hand against any unjust thing,

Obj. What is there that any man receives but it is from Gods hand? good and evil come from him, 2 Sam. 12.7, 8. I gave thee thy Masters house, and thy Masters Wives into thy bosom, and I gave them up to their hearts lusts; so Zech. 11.16. Lo, I will raise up a Shepherd in the Land, which shall not visit those that be cut off, &c. So that we cannot be given to our lusts, but it is from God.

Obj. What is there that any man receives but it is from Gods hand? good and evill come from him, 2 Sam. 12.7, 8. I gave thee thy Masters house, and thy Masters Wives into thy bosome, and I gave them up to their hearts lusts; so Zech. 11.16. Lo, I will raise up a Shepheard in the Land, which shall not visit those that be cut off, &c. So that we cannot be given to our lusts, but it is from God.