Yet these words containe somewhat more , which you may see by that which followes , I will make my Covenant betweene me and thee , and I will multiplie thee exceedingly . The ground of all our sinceritie is the Covenant , that is betweene God and vs . Now these words doe the most briefly , that I finde , of any in the Scriptures , expresse the Covenant betweene God and vs on both sides , for they are but the summe of the Covenant , which in other places of Scripture is explicated , and set forth more at large ; so that the opening of the Covenant on both sides , is the ground of all the sinceritie , of all that obedience that we yeeld to God : And therefore , I say , you shall not onely haue occasion from this Text , to examine the graces of Gods spirit in you , and the actions that flow from them , whether they be sincere or perfect , but likewise we will shew you the ground of this sincerity whence it ariseth ; and how it is wrought in every mans heart . And thus these words containe the Covenant , sayth the Lord to Abraham , I will be thy God . On the other side ; thou shalt be mine . Now he shewes what a kinde of God he ▪ will be to him , I will be All-sufficient to thee ; which consists in two things , Gen. 15. 1. If you compare this with Gen. 15. 1. I will be thy Buckler to preserue thee from all evill : And againe , I will be thy exceeding great reward : that is , I will not onely be a shield , but I will be a Sunne to thee ; I will both preserue thee from all evill , and I will fill thee with all good things , I will ●omp●●ss● thee about with mercy and loving kindnesse : so that thou shal● finde , that I will be an exceeding great reward . So God expresseth himselfe to Abraham . And this is the Covenant on Gods part . Now that which is required on Abrahams part , is , that he be the Lords , as the Lord is his , for so you see in the words following . The question onely is , in what manner Abraham shall be the Lords ; how that shall be declared ? Sayth he , It is not an emptie relation , but thou must shew that thou art mine by walking before me . And yet it must not be any kinde of walking before the Lord , but it must be a perfect walking before him ; Walke before me , and be perfect , and therefore it is added , I will make my Covenant , that is , this is the Covenant , of which Circumcision was but a Signe , for it was instituted presently , as we see in the words following .

There are three especiall poynts that we will gather out of the words .

The first is from the connexion , and we will begin with that , because it is a preparation to the other two : In that the Lord vseth this as an argument to Abraham , I am All-sufficient , therefore walke before me , and be thou perfect ; We may obserue this ; that The cause of all departure from God , Doct. 1. of all vnevennesse in our wayes towards God , Doubting of Gods All-sufficience , the cause of departure from God . is from hence , that we doe not thinke God to be All-sufficient .

As on the other side , the cause of all our sinceritie and perfectnesse , ariseth hence , that we doe apprehend him to be All-sufficient . This you see evidently ariseth from the words ; for thence is the force of the Argument , I am All-sufficient , therefore walke before me , and be perfect . My Beloved , it is evident , that the cause of every mans keeping off from God , the cause of his vnevennesse after he is come in to him , is from hence , that men thinke not God , to be All-sufficient ; for if a man had enough in the Lord , he would never goe out from him ; but because he wants something , he desires something that is not in him , or he feares something , that he thinkes he cannot keepe off from him : hence it comes to passe that he steppes out from God , he goeth out of the wayes of his Commandements . And therefore I say , the cause of every mans departure from God , the cause of his keeping off from God , or of his vnevennesse in the wayes of God , is from hence , that he thinkes not God to be All-sufficient ; and this you shall see in three sorts of men .

First , there is a generation of men , that liue as without God in the world , and that looke not towards God at all , that make conscience of nothing ; and what is the reason of that ? but because they thinke , they haue sufficient of their owne , and therefore they walke in their owne wayes , and stand vpon their owne bottom , and they loue thernselues , and serue themselues altogether ; and apply not themselues to the Lord at all : and therefore whensoever any man is brought vnto God , the worke is , to take him off from his owne bottom , to shew him his owne insufficiency in himselfe , and the emptinesse of himselfe , and of every creature , and the All-sufficiency that is in God , and vpon this ground , he comes in to him . As you know , Luke 15. the Prodigall Sonne , when he saw that he could not subsist longer , but he must perish , if he stayed where he was ; and saw againe , if he went home to his Fathers house , there was meate enough : this was that that moved him to go home : this course the Lord takes with all whom he brings home to him ; Act. 16. as we see in the Iaylor : and in those Act. 2. Act 2. They were pricked in their hearts ; and in Paul , when the light shined about him , and he was stricken from his horse , Act. 9. Act. 9. It was all but to shew them their vanitie , to take them off from their owne bottoms , to shew them their owne insufficiency , and then he discovered that All-sufficiency that was in himselfe ; for no man will change but for the better , he will not deny himselfe , and leaue what he hath , till something that is better be propounded vnto him : So , I say , the cause why men come not in is , because they haue an opinion of sufficiency in themselues , and in the creature , and they apprehend not an All-sufficiency in God : that is , an All-sufficiency to be in him alone .

A second fort of men are such as doe come in , and performe many things , and bring forth some fruit , and become professors of the feare of God , and yet they doe it not throughly , But by halues ; the cause of this is likewise from hence , that they doe not apprehend God to be All-sufficient ; for it they did , they would be perfect with him ; Math. 13. as we see the Second and Third Ground ( for that Parable doth but shew you the kindes of Professors ) they were all such as professed the feare of the Lord , that are there spoken of , for we see , they brought forth fruit , They received the Word with Ioy . What was the reason the second Ground was not perfect with the Lord ? Because they thought him not to be a Buckler strong enough to beare off all evills , to beare off all persecution . What was the reason the Third Ground did it not ? Because they thought there was something in riches , in pleasures , in divers lusts , that they could not haue in the Lord , so they departed from him : Onely the Fourth Ground kept close , because they did apprehend all to be in the Lord that they desired , they did apprehend him to be strong enough to deliver them from all the things they feared .

The third sort of men are such as are regenerate , which yet are subiect to many slips and falls , to many turnings aside : And the cause of all this is , that they apprehend not God to be All-sufficient . As , for example , what was the reason that Abraham when he went downe into Egypt ( being driven thither by reason of Famine ) saved himselfe with a lye , saying that Sarah was his Sister , and not his wife , but because he thought God was not able to keepe him and defend him ? If he had thought him to haue beene 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-sufficient● 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. 1 Tim. 3. 6. the Apostle saith there , that a Minister was not to be a young Sc●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 bounds 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 . From mans desire of happines . 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 : 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 , From the nature of sinceritic . 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. Iam. 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 : From the nature offaith . 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 : Heb. 3. 12. 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. 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. 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 , i● 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 righteous●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 , Vse 1. 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 Lord , but not an All-sufficiencie ; this is the cause why the hearts of men are hollow towards the Lord . Even as when a man lookes towards a great man , that is a man ofsome power , able to doe him hurt , and that hath some abilitie to doe him good : this makes him to feare , it makes him carefull to please him , and to abstaine from what may offend him : yet , because he thinkes he is not perfect with him , that his heart is but hollow towards him , he doth it not fully . So it is in our walking before God . Because we apprehend him not to be All-sufficient , therefore it is that our hearts are not perfect with him . Instances . We shall best shew you this in instances ; for example ; What is the reason , that a man is discouraged in seeking to God , Seeking to God in difficult cases . in praying to God , in depending vpon God in any great case of difficultie , where there is more then ordinarie difficultie , there is more to be suffred , there is more to be done , what is the reason of it ? because we apprehend him not to be All-sufficient . You know the turning of men away from God , commonly it ariseth from this , they meete with some rub , some crosses , some barre , Some Lyon in the way , which they are not able to grapple with , it is too strong for them : and then they turne out of the way ; the reason , I say , of all sinne and departure from the Lord , is , because we doe not apprehend him to be All-sufficient : for if we did , why should not a man in an easie case , turne from him as well as in the most difficult ? As , for example ; David followed the Lord long , yet when Saul grew exceeding strong , and he very weake , then he stepped aside , and sayd in his heart , I shall perish one day , and so he goes out of Gods wayes , and flyeth to Achis , to the Philistines : This was from hence , that he did not apprehend the Lord to be All-sufficient and Almightie , for the word signifieth both . And so likewise Moses , Num. 11. Numb. 11. what was the reason that he started aside , that he did not beleeue as at other times ? When God sayd to him , that he would giue them flesh for a moneth together ; what sayth Moses againe ? Shall six hundred thousand men be fed with flesh , shall all the Beeues and Sheepe be slaine , or shall all the fish in the Sea be gathered together ? He could not beleeue the Lord : here was a difficultie , that Moses was not able to reach , that there should be so many fed with flesh , and that in the wildernes , and that for a moneth together : he thought it impossible to be done , that all the fish in the Sea should be gathered together , and all little enough to serue such a turne . Now marke the Lords answer there , is the Lords hand shortened ? You may know by the medicine , what the disease was . Moses ( sayth he ) thou thinkest I am not able to doe it , thou thinkest my hand is shortened that I cannot doe it . And the like was when he came to draw water out of the rocke : you shall see , Moses there stucke : for the case was a case of difficulty . If it had beene out of the earth , where there had beene probabilitie , it had not beene so much : but Moses makes two arguments against it , ( you know how great the sinne was for the which he lost going into the Land of Canaan , I say , he makes these two arguments against it . )

First , sayth he , the people are rebels , and will the Lord giue them water , that haue carried themselues in such a manner ? that was one thing that caused his infidelitie at that time .

Another was ; What ? shall I give you water out of the rocke ? As if he should say . That is a difficult thing . So that put these two together , out of the rocke , and vnto rebels , there his fayth fayled , for it was difficult : and whence came this ? because he thought the Lord was not All-sufficient . And so , likewise , Martha , and Marie , when they came to Christ for Lazarus , when he was dead , they were out of hope : the reason was , because there was a difficultie now more than before ; so that , I say , the common cause of our turning aside from the Lord , is , because we meete with some difficulties which our faith is not able to grapple with , and it ariseth from hence , that we forget this , that the Lord saith to Abraham , I am God All-mightie , or All-sufficient . I am able to doe whatsoever I will .