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.

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.

Ans. It is one thing when God gives us a blessing in his Providence, another, when he gives us a blessing in his Ordinances, we may have many things by way of Gods providence, and yet have little comfort in them; it was his providence to give them up to their lusts, it was Gods providence that sent Monarchs against Nations that they had no right to; so Gods providence you will say, sends a Bribe, I never fought after it, but we must not reason thus, for these are but trials of our obedience, and not for seduction; so if a Bribe comes, God tries whether you will shake your hands against it; so if an Harlot press on you, God tries your chastity by this, this is Gods providence; but if God offer us a thing in an Ordinance, that is either by his Command, or our Calling, that we may safely take, Heb. 5.4. so that Gods Command, and our Calling are Gods Ordinances: whatsoever he calls us to receive, he ordains, and whatsoever he calls us not to receive, he ordains not: so that whatsoever is ordained by God in his Ordinance, that we may take, but ⟨p. 122⟩what comes not thus, let us shake it off.

Ans. It is one thing when God gives us a blessing in his Providence, another, when he gives us a blessing in his Ordinances, we may have many things by way of Gods providence, and yet have little comfort in them; it was his providence to give them up to their lusts, it was Gods providence that sent Monarchs against Nations that they had no right to; so Gods providence you will say, sends a Bribe, I never fought after it, but we must not reason thus, for these are but tryalls of our obedience, and not for seduction; so if a Bribe comes, God tries whether you will shake your hands against it; so if an Harlot presse on you, God tries your chastity by this, this is Gods providence; but if God offer us a thing in an Ordinance, that is either by his Command, or our Calling, that we may safely take, Heb. 5.4. so that Gods Command, and our Calling are Gods Ordinances: whatsoever he calls us to receive, he ordains, and whatsoever he calls us not to receive, he ordains not: so that whatsoever is ordained by God in his Ordinance, that we may take, but ⟨p. 122⟩what comes not thus, let us shake it off.

Use 1. To teach us to take heed of all unlawful Honours and Riches, for though they may comfort us a while, yet they shall do us no good, if they come not from God; all lawful Honour and Riches come from God, 1 Chr. 29.12. and that as a Father. We need not be afraid to receive any lawful Honour; so for pleasures, 2 Cor. 1.3. he is the God of all comfort, if it be a lawful comfort, so that these we are not to be weaned from, but from all the lusts of the World; though we may receive Honour, yet we must not be ambitious; so Riches they are Gods gifts, but let us not use ill means to come by them; so for Pleasures, if we cannot come by them but by violating Gods Command, why let not your hearts reach to them; and this should be a notable motive to mortify all lusts, because they come not from the Father of Lights, but from the Prince of Darkness; if no Ambition, or Pride, or Covetousness be from God, mortify it, so if there any love to pleasure and wantonness, root it out, for it is not of the Father, therefore what should Christians have to do with it? Mens Children may lawfully take gifts from others besides their Fathers, because they are not able to give us all kind of blessings, but Gods Children must take nothing that comes not from their Father, whatsoever is not from him is a lust, and our love must be weaned from it; and the reason is, from the amplitude of Gods bounty, there is no good gift but comes from God, and that in his Ordinance, and God will bestow upon his Children whatsoever is good and needful for them.

Ʋse 1. To teach us to take heed of all unlawfull Honours and Riches, for though they may comfort us a while, yet they shall doe us no good, if they come not from God; all lawfull Honour and Riches come from God, 1 Chr. 29.12. and that as a Father. We need not be afraid to receive any lawfull Honour; so for pleasures, 2 Cor. 1.3. he is the God of all comfort, if it be a lawfull comfort, so that these we are not to be weaned from, but from all the lusts of the World; though we may receive Honour, yet we must not be ambitious; so Riches they are Gods gifts, but let us not use ill means to come by them; so for Pleasures, if we cannot come by them but by violating Gods Command, why let not your hearts reach to them; and this should be a notable motive to mortifie all lusts, because they come not from the Father of Lights, but from the Prince of Darknesse; if no Ambition, or Pride, or Covetousnesse be from God, mortifie it, so if there any love to pleasure and wantonnesse, root it out, for it is not of the Father, therefore what should Christians have to doe with it? Mens Children may lawfully take gifts from others besides their Fathers, because they are not able to give us all kinde of blessings, but Gods Children must take nothing that comes not from their Father, whatsoever is not from him is a lust, and our love must be weaned from it; and the reason is, from the amplitude of Gods bounty, there is no good gift but comes from God, and that in his Ordinance, and God will bestow upon his Children whatsoever is good and needfull for them.

Use 2. May quiet our hearts in the want of all such blessings as come not from God, as God gives us not; you see you cannot have such riches, or such pleasures or profits, but Gods Providence or Ordinance with-holds them; why wean your hearts from them, and be content without them; it is the wisdom of men to follow an occasion, when they see Gods providence leading them to it, but if thou see Gods providence hindering it by lawful means, that thou canst not have Children by lawful means, or Riches by lawful means, if it come not from the Father it is not good for us, and therefore we must be content without them.

Ʋse 2. May quiet our hearts in the want of all such blessings as come not from God, as God gives us not; you see you cannot have such riches, or such pleasures or profits, but Gods Providence or Ordinance with-holds them; why wean your hearts from them, and be content without them; it is the wisdome of men to follow an occasion, when they see Gods providence leading them to it, but if thou see Gods providence hindring it by lawfull means, that thou canst not have Children by lawfull means, or Riches by lawfull means, if it come not from the Father it is not good for us, and therefore we must be content without them.

Use 3. Shows Gods Children what they may lawfully enjoy, such things only as come from the Father in his Providence, and Ordinance, that you may love and comfortably enjoy.

Ʋse 3. Shews Gods Children what they may lawfully enjoy, such things onely as come from the Father in his Providence, and Ordinance, that you may love and comfortably enjoy.

Q. How shall I know whether I had all my blessings, as from my Father, my Wife or Children, or Riches, or Calling?

A. 1. Whatsoever you have obtained by Prayer, it is a good sign you have had it from God, as a Father hearing prayer, 1 Sam. 1.27. so whatsoever profit or pleasure, or credit you have, if you have obtained it by prayer, it is a sign you had it from God as your Father.

A. 1. Whatsoever you have obtained by Prayer, it is a good sign you have had it from God, as a Father hearing prayer, 1 Sam. 1.27. so whatsoever profit or pleasure, or credit you have, if you have obtained it by prayer, it is a signe you had it from God as your Father.

Obj. I have many things which I never prayed for, I have it may be Wife, and Friends, and Honour, and Calling, that I never prayed for, may I have comfort in them?

2. In the second place therefore a man may say, he hath a thing from the Father, when he hath it by fellowship with Christ, Ephes. 5.17. many times God gives us things out of his love in Christ, that we never thought of, for our hearts are shallow, and empty, and not able to comprehend what God is able to do, for he is able to do above all we can think, or ask, therefore let us get hold of Christ, and then we need fear no blessing.

2. In the second place therefore a man may say, he hath a thing from the Father, when he hath it by fellowship with Christ, Ephes. 5.17. many times God gives us things out of his love in Christ, that we never thought of, for our hearts are shallow, and empty, and not able to comprehend what God is able to doe, for he is able to doe above all we can think, or ask, therefore let us get hold of Christ, and then we need fear no blessing.