him and delight in him are you clad like those that went out of Egypt with their staues in their hands and their feet shod that is are you ready to goe out of Egypt that is from sinne and wickednesse from the state of vnregeneracie wherein you were before Againe hath your soule tasted of the sowre hearbs of that bondage that now you are weary of all the bondage of sinne and Satan that you desire exceedingly to goe from it that you reckon the contrary condition a condition of freedome wherein you are willing and desirous to continue saith the LORD when I looke vpon these signes I will remember my Couenant onely see that your Circumision be not in the letter as we see Rom. 2. but see that you be circumcised in your hearts that there be not only a Passeouer but see that you keepe the Passeouer with sincerity see that all leauen bee cleansed out of your hearts that is that your hearts be empty of the dominion of euery sinne see that you haue tasted of the sowrenesse of that bondage that you bee willing to be rid of it see that you bee willing to trauell out of Egypt to another to a further Country see that this be reall not in profession and shew but in deede and saith the LORD I will remember my Couenant and these are the confirmations of the Couenant saith the Lord you shall not neede to doubt it I haue sworne it is repeated Heb. 6. besides it is confirmed with blood with the death of the Testator and there is none that alters the Will of the dead when he is dead they adde nothing to it nor taks nothing from it besides I haue confirmed it with seales and therefore it stands vnalterable These three things we haue obserued now in this Couenant FINIS THE TVVELFTH SERMON Gâ—NESIS 17. 2. And I will make my Couenant betweene mee and thee And I will multiply thee exceedingly YOV haue heard what the Couenant is in the generall The fourth thing is What the particular branches and parts or gifts and priuiledges of this Couenant are and those we will reduce vnto three heads Now the three parts of the Couenant are answerable to the three Offices of Christ for we told you it is Christ himselfe to whom the promises are immediately made he is a Priest a King and a Prophet it is hee that makes good all the parts of the Couenant and he doth â—t according to all his three Offices remission of sinnes he giues as a Priest The other Priests were but a shaddow of this Priesthood of Christ he is the great High Priest that is holy and harmlesse and vndefiled that is higher then the heauens the great High Priest that is enâ—red saith the Text into the very heauens themselues hee that sits at the right hand of God and is now present with him he that is not entred in by the blood of Bulls and of Goats but by his owne blood This is such a High Priest as is able indeed to giue remission of sinnes and therefore saith the Apostle Heb. 10. 22. Seeing wee haue such an high Priest doubâ— not but now come with full assurance of faith when you see such an High Priest as this if they were able to beleeue that had but a weake man to bee their Priest before the comming of Christ that offered for his owne sinnes as well as for the sinnes of others that often repeated his Sacrifice that that had but the blood of Bulls and Goats that did but enter into the Tabernacle saith hee when you see Iesus Christ himselfe come that hath no Siâ—ne of his owne that offered one perfect Sacrifice that he needes not to repeate that entred not into the Tabernacle but into the Heauen it selfe that did this with his owne blood and not with the blood of beasts saith hee draw neere now â—with assurance of faith â—hat is Why should you make question now you haue great ground of assuring your selues that your sinnes shall bee forgiuen now you may trust perfectly to the grace reueiled through him This is the first The second is I will teach you knowledge and that he doth as a Prophet you shall no more teach euery man his brother but all shall bee taught of mee Beloued it is another kinde of teaching when the LORD teacheth vs knowledge then that is that wee can haue from the hands of men Christ is another kinde of Prophet you come not to heare him speake to heare him teaching as a man heares other Lectures where his vnderstanding is informed but hee is such a Prophet as enlightens euery man within that comes into the world that is euery man that is enlightned is enlightned by him he is such a Prophet as baptizeth you with the Holy Ghost he is such a Prophet that makes mens hearts to burne within them when he speakes to them such a Prophet as saith to Matthew and Leuy Follow me and they doe it such a Prophet as saith to his Ministers Gâ—e teach all Nations and I will bee with you and I will make you able Ministers not of the letter but of the Spirit there is no man in the world can say this but this great Prophet and this is the Prophet that the Lord hath raised vp the Prophet that he promised hee would raise another like Moses that great Prophet that should teach men after another fashion then all the Prophets before were euer able to doe And that is the second part of the Couenant Beloued we may know many things but it is a hard thing to know as we ought to know It is said of an vnregenerate man 2 Cor. 8. Hee knowes nothing as hee ought to know For example thou mayst know sinne and know it most exactly but if this doe not worke vpon thy heart if the sinne lye not exceeding heauy vpon thee if it breed not in thee godly sorrow for it if it doth not amaze thee as it were with the filthinesse and vilenesse of it it is because thou dost not yet know it as thou oughtest to know it And how shall a man doe then Goe to CHRIST hee is the Prophet that is hee teacheth a man to see things so that his heart his will and affections shall likewise be moued with it You are to consider the Couenant when you goe to the LORD and therefore that man that saith I can looke vpon my sinne with dry eyes I can looke vpon it and neuer be affected with it this is because he is taught but with the teaching of men hee must remember that this is a part of the Couenant and God hath bound himselfe by an Oath to performe it Iesus Christ as he is a Prophet God hath sent him to teach thee all things belonging to saluation and so to teach thee that thou shalt be in a right manner affected with it And so likewise put the case thou know God thou seest him in his attributes thou hearest him often described
of God Beloved if we did it why are our hearts discouraged Why doe wee hang downe our heads vpon every occasion when troubles come If we see the Lord in his All-sufficiencie he is able to stay our hearts if we trust in him alone What though he suffer his Church to be over-runne with enemies for a time What though he suffer men to prevayle against it as you see how the Adversaries prevayle against the Church of God by their strength yet if you did see him in his All-sufficiencie your hearts would not fayle you a jot You may either apply it to the Churches or to your own particular cases And to giue you yet an instaÌ„ce of these sensible things When the disease prevayled farre on Hezekiah sayth the Lord thou seest Hezekiah what I can do I will make the shadow to goe backwards Thinke with thy selfe Though the disease be gone thus farre yet I that make the shadow to goe backwards am I not able to make thy disease to returne And so we may say of any trouble or affliction of any temptation or crosse that lyes on yoâ— that you thinke it so farre gone that there is no recalling of it againe yet he that made the shadow to goe backward is he not able to reduce it And so againe when you see the Church in such a case as it is now in we are readie to cast away all hope and to say What shall we doe Beloved consider that which was sayd to Gideon as we are readie to say when we say the Lord is All-sufficient he hath enough if he be with vs we desire no more we make the objection with Gideon thus If the Lord be wish vs why is it thus Why is Israell oppressed Sayth the Lord to Gideon thou shalt see what I am able to doe when the Fleece is dry all the eaâ—th shall be wet and when the earth shall be dry the Fleece shall be wet That is As if he had sayd Though the Church now be overflowne yet I can dry it vp and lay misery vpon them As againe that little Church that little Fleece when that was in peace they were afflicted as they were in peace when that was afflicted The like you see in Gen. 15. where there is another resemblance of the Church when the Sacrifices were cut in peeces and he had divided the Rammes sayth the Text the Fowles come and would haue devoured them There are two similitudes of the troubles of the Church and Gods rescuing them When the Crowes came Abraham droue them away That was one And the other was when there was a very fearefull darkenesse there came a Burning Fornace and a Lampe The meaning is this The Church then was in Egypt for that he hath reference to it was a dead Sheepe exposed to Ravens and you would thinke there was nothing there to helpe it but it must needs be devoured Why yet sayth the Lord though it be thus neere I will driue away the Ravens and I will saue my Church You know what the strength of Pharaoh and of Egypt was Againe sayth he the Church was in fearefull darknesse in the valley of the shadow of death That is They thought they should never be recovered you know what wayes Pharaoh tooke and at how low an ebbe the Church was when he would haue all the males destroyed Who would haue said that this Church should haue recovered Yet sayth he as after this fearefull darkenes the Fornace came and gaue light so sayth he I will scatter this darknes Beloved consider if you beleeue Gods All-sufficiencie and consider if thou dost thus know him in his greatnes what though the motions be exceeding great and strong that come against the Church yet in Esay 40. it is to that purpose brought in What are they to the Lord they are but as the dust of the Ballance or as the drop of a Bucket The Bucket it selfe is no great thing but the droppes that fall from the Bucket when it ariseth out of the Well they are exceeding small Sayth he the Nations are no more to me than the drop of a Bucket or the dust of the Ballance which doth not sway them either way So looke what I doe the Nations are notable to sway me be they never so strong they are not able to turne me but according as I pitch things they shall stand Now my Beloved consider whether you be able to comfort your selues thus out of Gods All-sufficiencie We doe for the most part as Hagar did when the Bottle was spent she falls a crying shee was vndone shee and her childe should dye and there was no more hope till the Lord opened her eyes to see a Fountaine neere her the Fountaine was neere her but she saw it not when she saw it she was well enough Is it not so with vs all because the Bottle is dryed vp because such a meanes is taken away we thinke presently there is no more hope when the Fountaine is neere the Lord himselfe is the fountaine and he is neere if he did open your eyes to see Consider whether you walke thus with God as seeing him in his greatnesse Beloved if we did see him in his greatnesse why should Torches and Candles haue so great a light before vs That is Why should we regard men so much Put the case many Nations were against thee thou wouldst looke vpon all those in comparison of God as a drop of the Bucket or as a little dust on the Ballance Art thou able to doe so to see and know him thus in his greatnesse if thou be not certainly thou art exceeding short of seeing God in his All-sufficiencie So much for this time FINIS THE FOVRTH SERMON GENESIS 17. 1. I am God All-sufficient ANother Vse and deduction that we will draw from this poynt that God is All-sufficient is to comfort vs in regard of our imperfect obedience Wee ought not to thinke because we are not exact in keeping all the Commandements of God because we haue much unevennesse in our wayes because we are not able to keepe the Rule so strictly as wee ought that therefore God reiects vs for he is All-sufficient in himselfe he needs not our righteousnesse and therefore he can well beare with the imperfections of our righteousnesse You shall see this vse made of it Act. 17. 24. 25. God that made all things the world and all that is therein seeing he is Lord of heaven and earth he dwels not in Temples made with hands neither is he worshipped with mens hands as if he needed any thing Marke he giues to all life and breath and all things Thus the Apostle makes his argument if God sayth he made the world and all things therein if he giueth to all life and breath and all things then when you doe worship him it is not because he hath any neede of your worship or any need of your righteousnesse or of all that you can doe
vexation the same death as dyes the one so dyes the other That is for the outward appearance of their condition there is no difference Againe there is a forgetfulnesse of both both are swept away both passe and are blowne over and they are even alike the wiseman as well as the foole But sayth he there is this difference Wisedome is the best of all vaine things vnder the Sunne The second thing that he hath found is that to enioy them to take the comfort the profit the benefit and refreshment that may be had from all the blessings of God that he hath given vnder the Sunne it is a better way and there is lesse vanitie in it then to heape vp still and not to enioy it This I found sayth he that this is the best way for a man to take the present benefit this is the wisest way so that this be remembred that you enioy them with weaned affections that you doe not so enioy them as to commit Idolatry with them for if you doe so indeed then there is a vanitie in them for then the Lord lookes vpon you with a jealous eye as that he will destroy both the things and the man as a jealous man will destroy the adulterer and adulteresse There is a vanitie in them then but to enioy them with weaned affections this sayth he I found to be the wisest thing vnder the Sun rather then to heape vp and increase possessions and not to enioy them This is that which Salomon sayth If a man say now But I finde contentment and satisfaction though Salomon found none I finde I haue a sweetnes in enioying pleasure and mirth and a high estate Why consider if thou doe I will say but this to thee it is an argument that thou committest Idolatry with them and therefore God hath made thee like to the very things themselues You shall finde the Psalmist speaking of Idols say They haue eyes and see not they haue hands and handle not and he addes this they that trust in them are like to them That is This is the curse of God vpon those that worship Idols the Lord giues them vp to as much stupiditie as is in the Idols that they haue eyes and see not that they haue eares and heare not So I say when a man will so enioy these things that he can finde contentment in them that he can terminate his comfort in them let him know this that is an argument that he is made like to them that the curse of God is come vpon him or else it may be because thou hast not summed vp thy accounts thou hast not looked backe vpon them as Salomon did thou hast not yet runne through the course of them if thou hast full experience of them and the end of them as he had thou wouldst finde them vanitie and vexation of spirit So much for the first the emptines and vanitie of the Creature I say this if God be All-sufficient it should lead vs vnto a further knowledge of the Creature and so likewise it should leade vs to a further knowledge of Almightie God That is To see a contrary fulnesse in him I must runne briefly through this Labour to see him in his greatnesse labour to see him in all his Attributes to see him in his vnchangeablenes to see him in his eternitie in his power in his providence You shall see in Psal. 102. 21. what vse the Psalmist there makes of the Attributes of God I said O my God take me not away in the midst of my dayes thy yeares indure from generation to generation thou hast before times laid the foundations of the earth and the heavens are the worke of thy hands they shall perish but thou shalt indure even they all shall waxe olde as a Garment The meaning is this when a man hath proceeded to this that he sees the vanitie of the Creatures he lookes vpon them all as that they will all weare and waxe old as a Garment A garment that is new at the first with long wearing you know will be spent and will breake into holes and at length be fit for nothing but to be cast away So sayth he shall the whole body of the Creatures be Now when we consider this that it is a mans owne case and every Creatures let a man helpe himselfe with this that God is eternall and remaines for ever and therefore if a man can get to be ingraffed into him to dwell with him that will helpe him out of that weakenesse and mutabilitie and changeablenesse that is in the Creature and therefore in Psal. 90. sayth he Lord thou art our habitation from generation to generation As if he should say When a man dwels with God he is a safe house a Castle that when generations come and goe times over our heads there is a change of all things yet he is a Rocke he is a Castle he is a Habitation there is no change in him So that when you finde these defects in the Creature goe home to him and labour to see his immutabilitie and eternitie And so likewise when thou seest thy inabilitie to doe any thing when thou seest that weakenesse in the Creature that it is not able to bring any enterprise to passe then looke vpon his providence and his almightie power in that he doth all things that belong to him he guides them My Beloved the serious setting of our selues to consider the providence of God and his almightie power will discover to vs his All-sufficiencie more then any thing besides In briefe consider this to perswade you a little of the necessitie of it that you may be fully convinced of it that every particular and every common thing must needs be guided by him and directed by him I would aske but this question First are not all made by him you will grant that that every Creature even the smallest are from him there is no entitie but from him Certainely then there is an end of it for he made nothing but for some end and if there be an end of it he must guide it and leade it to the end otherwise he should leaue the building imperfect otherwise he should but begin a worke and leaue it in the middle otherwise the Creature should be lost and perish and that through a default of his But there cannot be said to be any default any want of goodnesse in him in the great builder of things and therefore it must needs be â—hat he guides every Creature vnder the Sunne even the smallest of the Creatures he guides and directs them to their ends Providence is nothing else but to guide governe direct every Creature to their severall ends and businesses to which he hath appointed them Besides how is it that you see things sitted one to another as they are Is it not the providence of God When vousee the wheeles of a Watch fitted one to another when
is the path Now if you aske how one should finde this way You must know that though this be the way in generall yet in particular that which must teach it thee is to consider first there is a certaine tract that God hath made for vs to walke in a certaine path that he hath chalked out that which he hath described in his Word that which all the Saints haue trodden before vs both those that lived in former times whose examples are related to vs and those that liue among vs First there is a tract that God himselfe hath made the way of his judgements are sine vestigijs c. but the way of his Commandements are as a beaten tract as a beaten roade A way that himselfe hath made plaine by many directions by many way-markes that he hath set that men might know them and likewise by the course of all the Saints which is like a beaten way that is trodden by many thousands from generation to generation that is one thing that you are to looke â—oâ—see if you be in that way in the old way in the way that the Law leads to in the way that all the Saints haue goâ—e in Next to this the question will be well but how shall I finde it I may be readie to misse this tract I answer there is a certaine â—agacitie that God giues to a man by which he findes out this way for though the way be plâ—ine in it seâ—fe yet my Beloved it is not so 〈◊〉 every man it is hard to find out this 〈◊〉 way These steppes of Gods Commandements I say it is hard to finde them out except there be a particular gift given him even as you see there is a gift given to the dogge to finde out the hare to follow her steppes there is a certaine sagacitie given to that Creature that another wants by which it followes the steppes of the hare which way soever she goes I may vse it for a similitude a farre-off expression So I say there is a sagacitie given to the Saints a certaine new qualitie that others want by which they are able to finde out the steppes of Gods way so that they are able to tract him When they are at a losse they will not run on vopon a false sent but cast about as sometimes they loose God sometimes they know not which way they must follow him This gift we must labour to haue Therefore David prayes so oft that God would teach him theâ—e wayes that he would make his way plaine before him that he would direct him c. As acknowledging that he was not able of himselfe to finde it out except God had guided him and directed him to it One thing more is to be added that there is this similitude in it that as when a man goes a journey it is a constant continued pace it is not a little stepping to fro and walking for recreation a walking as a man doth in a Gallery but it is a constant course he walkes on So likewise the course of a Christian life it is a constant continued terme of action when a man doth not good by a fit or two but when he continues in well-doing when it is the ordinary constant tract of his life Now we will briefly make some vse of it and the vses shall be but these two aâ—cording to this similitude and the agreement of this walking with a Christian life If a Christian life be of this nature that it is like a walke in a Iourney that every act is a steppe then my Beloved it should stirre vs vp to consider seriously what busines we haue in hand for what purpose wee came into the world namely to goe a Iourney not to sit still not to be idle we are to travaile a part of this Iourney every day and therefore the first thing we are to doe is to choose a right way you must know therefore that there are many thousands it is the common condition of men in the Church that thinke they are in a right way and so goe on in it without examination whereas you must know this that every man by nature is set in a wrong way as soone as he comes into the world wherein he travailes as in a way that leads to destruction so that till a man begin to see his error till he begin to come seririously to consider this is not the way I should follow and to choose a contrary No man travailes towards heaven no man is in Cuâ—su as we say no man is in this Iourney till then David sayth he chose the way of Gods commandements that is there must be a choice for this must be a speciall consideration no man hath this without choice and not onely so that is not onely meant to take it into consideration that is naturall but then a man is said to choose when he pitcheth vpon it when his resolution is fixed when he determines vpon this way Therefore when you heare that there is such a walke make that vse of it choose the way of Gods Commandements To choose that is willingly to take that way to goe it resolutely to sweare within himselfe as David sayth I haue sworne that I will serue thee and walke in thy way I say this we should bring our heart to and you shall know it by this whether you doe so or no A man that chooseth a way that resolues to goe that way if he be out of it at any time and be told Sir you are out of the way he is glad of the admonition he is willing to goe in to it againe So that I say thou maist know whether thou choosest the way of Gods commandements what dost thou when any suggestion comes from the holy Ghost that tels thee this dutie ought to be done this sinne ought to be abstained from art thou obedient to it When thou art admonished by thy friend that tels thee this is not the way this is an error this is an obliquitie art thou ready to turne out of it art thou glad of such an advertisement When thou hearest rules given thee out of the Word from day to day from Sabbath to Sabbath art thou willing to practice them when thy error is discovered to thee It is a signe thou choosest the way Let a man resolue on the way to a Coast to a Cittie when it is discovered to him that â—e is out of the way certainely if it be the way that he hath chosen he will easily be readie and willing to returne to it Indeed that is a signe a man hath often the way David chose to serue the Lord and therefore whâ—◠〈◊〉 him told him of his adulterie and murther he quickly returned againe So it is with all the Saints it is not so with other men when they are told of going out they goe on still because in truth they haue not chosen the way of Gods commandements
that milke that is in them and it will exceedingly reuiue comfort thee for example that I may a little open it to you Iacob when Esau met him and his heart began to faint for saith the Text he feared exceedingly his heart began to faile him now and what did he he did goe and sucke consolation out of the promises for thus he reasons with the Lord Lord thou hast said thou wilt doe me good now hee stayes himselâ—e vp with this and hee got so much strength with this milke that hee was able to wrestle with the Lord all night and would not let him go without a blessing this promise sustained him from whence he sucked consolation and strength for thou hast said thou wilt doe me good therfore I am resolued I am sure I am vpon good ground I will not let thee go without a blessing And so Abraham when he was to offer his onely sonne what should he doe now here he was dessolate poore and needy certainely his heart could not but be ready to faile what should sustaine him in this case there was a promise you see Heb. 11. he was sure God had made a promise and hae said vnto him this is Isaac and this Isaac I will multiply and with him I will establish my Couenant and his seede shall be as the Stars of heauen saith Abraham God promised it and though I should kill him God can put a new life into him he went you know how farre from his house where hee dwelt surely he sustained himselfe by the promise he rested vpon this promise he drew consolation from it and he drew it to the full there was much milke in that promise and that sustained and comforted him I might giue you many instances So Dauid when hee comforted himselfe at Ziglag what was it that he comforted himselfe in Surely Dauid remembred this the Lord hath annoynted me King ouer Israel he hath said that I shall be King and shall sit in the Throne of Saul it is true I haue lost all that I haue and the Souldiers that should bee my strength are now at this instant ready to stone me yet he remembred this promise and comforted himselfe in the Lord that is in the promise that the Lord had made to him whereof this was the maine that he had to comfort himselfe with Beloued learne to doe this when you are in any strait if there be any thing that you need remember this if thou can but get a promise if faith can but get this footing the LORD hath made it a part of his Couenant and there is his hand and seale to it the Sacrament that thou receiuest from time to time is but a seale of that Couenant and if he seeme to forget it for a time â—e will remember it hee cannot forget it long be assured he will performe it it is impossible but he should let not your hearts faile if thou haue a promise he will doe it in due season although not in thy season yet he will doe it in the best manner though not in that manner and fashion that thou imaginest Beloued one thing more we should haue added that is to exhort men to enter into Couenant this I should haue pressed to you the miserable condition of a man that is without it and the happines of the man that is within it with this weâ—should haue concluded the point Beloued consider this in what a miserable condition men are without the Couenant it is enough that is said Eph. 2. without God in the world and without the Couenant they are put together they are aliens and strangers from the Couenant without the Couenant without God in the world is it a small thing to be without God and without the Couenant when thou conâ—iderest this Booke and the many precious promises in it that we spake of before and thou hast not right to one of these promises if thou be without the Couenant when thou art in a straite if thou be a stranger to God if thou be out of the Couenant with him what wilt thou do whither wilt thou goe we are subiect to 1000. straits you know what a weake creature man is what neede hee hath of assistance What wilt thou doe in the time of extremity thou canst not goe to GOD thou art not in the Couenant with him but thy case is as that of Zedekiahs Micaiah tels him thou shalt goe from chamber to chamber so thou shalt goe from place to place GOD will not receiue thee for thou art not in Couenant with him But is that all that thou shalt want the comfort of God No know if thou be not in Couenant with GOD he is thine enemy if thou come neere to him for refuge and comfort he will be to thee as a deuouring fire and when thou commest to him thou shalt bee as soft wax to the scorching flame as stubble to the fire and not only so but thou shalt come to euerlasting burnings such fire as shall neuer goe out such the Lord shall be to thee if thou be not in the Couenant with him You will say to me this is to come if it may be well for the present I shall beare it the better I will goe one step further therfore If thou be out of Couenant with GOD all the creatures are at enmity with thee there is neuer a creature in heaueÌ„ or earth but it hath liberty to do thee hurt for if thou be out of League with GOD thou art out of the protection of the Law if any creature doe thee mischiefe it shall neuer be required at his hands but there is a liberty giuen them Satan may hurt thee men may hurt thee beasts may hurt thee all the insensible creatures may hurt thee for there is no prohibition Besides thou hast no Shield nor Buckler to defend thee from them for thou art not in Couenant with GOD he is no Buckler to thee all this is the case of euery man that is out of the Couenant and this is not a small thing to be out of the pales of Gods protection to haue euery creatâ—re ready to do a man a shewd turne and he to haue no immunity nothing to deliuer him it is not so with the Saints all the creatures are at peace with them To draw this a little neerer if there bee any thing in the body or out of the body that troubles vs if there be imaginations in the minde that be to the soule as the Gout is to the body if thou be in Couenant with God all these are at peace with thee for all these are at Gods command it is a part of his Couenant when thou art in Couenant and League with him thou art in League with them and therefore they shall neuer doe thee hurt Bee assured of that when thou art within the Couenant there is no creature in heauen or earth can doe thee hurt for thou art at peace with it
it is not an enemy and that which is not an enemy it neuer doth hurt but if thou be not in Couenant with God now these haue a power to hurt thee there is no prohibition vpon them there is no restraint but they may doe thee hurt they are enemies to thee both those things and whatsoeuer else is in heauen or Earth Satan and euery creature hath power to doe thee hurt when thou walkest in the way when thou sittest in thy house wheresoeuer thou art thou walkest in thee middest of 1000. dangers because thou art not in Couenant with God therefore thou art exposed to the enmity of all the creatures But this obiection will be made Yea but many or those that are within the Couenant receiue huâ—t from the creatures many of those that are out of the Couenant liue peaceable and quiet liues I will answer it in a word It is very true they may be exercised though all the host of heauen and earth be at peace with them and there is not any creature can doe them the least hurt no they neither will nor can goe about it to lift vp their hand against them yet they may be exercised with many afflictions but there is a very great difference betweene these two the same disease the same griefe the same apprehension lyes on the heart and wounds the spirits of the one man but to the other that is in Couenant it is a rod in the hand of a father enabling him to keepe his Couenant the better it is as a Medicine in the hand of a Physician to heale him to comfort him to doe him good that very disease to another is as a sword in the hand of an enemy as poyson in the hand of the destroyer to hurt him As for example the Deuill had power to vexe Saul and to vexe Iob here was the same instrument the Deuill had power ouer both but there was a great deale of difference you know he had power ouer Saul as an enemy he had power ouer Iob as a friend and so likewise Iudas had a messenger of Satan to fill his hâ—art and Paul had a messenger of Satan too to sollicite him and to trouble him and to ioine with his lusts to make them as pricks in his sides but there is much difference to the one he had a restraint the Lord saith to the Deâ—ill What hast thou to doe with Iob thou shalt â—oe thus far and no further thou shalt not hurt â—ob To Paul there was a restraint too thou shalt goe thâ—s far for what purpose as there was a restraint so there was another end likewise so far it shall goe as till it hath humbled him Iob and Paul were humbled by it a iot further it cannot goe for the deuill in truth though hee be hostile to them in affection yet cannot hurt them in action because God only vseth him to doe them good and to humble them Iob was the better and Paul was an exceeding gainer by it but Saul and Iudas were great Iosets so there is a great difference betweene these two The Shepheard sets his Dog vpon the Sheep to bring them in another man sets his Mastiffe on another creature to worry it and to destroy it the Lord sets the creature vpon his own seruants but as the Shepheard sends out his Dogge to bring them in as soone as they are brought in he rates the Dog and will not suffer him to doe them the least hurt A man will not haue his seruants nor children nor his friends hurt but he will rate the Dog when he fals vpon them so the Lord doth with euery creature whatsoeuer when it comes to hurt them he rebuker it as he did the stormes and winds on the other side when a man is out of Coâ—enant with GOD then God vnlooseth the coller of the creature as it were and sets him vpon such a man and saith vnto him go worry such a man wound him be an enemy to him hurt him This obiection is so to be answered that those that are within the Couenant they are often molested and troubled the creatures seeme to hurt them though they be in League and at peace with them and can doe them no hurt Secondly it is obiected that others that are out of the Couenant they liue in peace Beloued I beseech you consider this and it is profitable to coÌ„sider that he that belongs not to the Couenant he may liue in his fathers house he may sit at Table with the children he may haue the same maintenance the same clothing the same vsage the same liberty the same priuiledges of the family as the children haue and yet for all this this is one that belongs not to the Couenant but one whom God intends to cast out Ismael you know liued in the family as well as Isaac and was as well vsed as Isaac till the time came that God would cast him out and therefore deceiue not thy selfe with out ward peace to say God and the creature are at peace with me for I haue prosperity in all that I doe No it may be the time of casting out is not yet come but in due time when the right season shal come then Ismael shall bee cast out and euery one with whom the Couenant indeed is not established Caine remained for a time but he was cast out and made a Vagabond vpon the earth Saul remained for a time in the house but in due season God cast him off so I say God may nourish and cherish and defend thee as if thou wert one of his owne children but he will cast thee off in the end We haue a notable example for it in his dealing with the children of Israel they were such as belonged not to the Couenant a great part of them and yet see how he vsed those very men Deut. 32. it is said hee carried them on Eagles wings that is the expression that is the Lord carried them so safely as the Eagle carries her yong on the top of her wings that no Fowle can reach them but she is aboue all Fowles and stronger then all Fowles and flyes higher and so they were safe as on Eagles wings nothing could reach them After that manner I carried you out of Egypt I kept you so safe besides I did not onely defend you but fed you with the finest Wheat with the purest Oyle with the liquor of the Grape and yet notwithstanding all this these men were such as God hated such as were not in League as belonged not to the Couenant deceiue not thy selfe God may doe all this and yet cast thee out he may feed the with riches in abundance and yet if thou be not a sonne if the Couenant be not established with thee thou shalt be cast out the sonne abides for euer but hee with whom the Couenant is not made though he may continue in the Family for a while hee shall not abide