The Breastplate of Faith and Love, Part 2 · Sermon 5

The Breastplate of Faith and Love · Part 2 · Sermon 5

p. 149OF EFFECTVALL FAITH. The fifth Sermon.

1. THESS. 1.3.

Remembring your effectuall Faith, &c.

THE first thing wherein thou shouldest vse Faith,Considerations to helpe Faith in comforting the Soule. is to comfort thy selfe by it. Therefore consider, you that doubt of this, you that make question, (I speake to those that hauehave the work wrought, whom the Holy Ghost hath made to desire Christ aboue all things, I say) remember that God iustifieth the vngodly, and that you hauehave nothing to doe, but to take him.

p. 1502. Remember that CHRIST is made righteousnesse to vsus, that no flesh might reioyce in his sight, but he that reioyceth might reioyce in the Lord.

3. Remember that the pardon is generall. Looke to the promises of the Gospell; you shall finde them without all exception. To vsus a Sauiour is borne, to take away the sinnes of his people; he came to take away sinnes of all sorts. Now, when GOD hath made no exception, why should we make any?

4. Consider that wee hauehave to doe with a GOD, who delights to shew merciemercy, it is a thing that he is not weary of, it is naturall to him: And therefore as the eye is not wearie of seeing, nor the eare of hearing, because it is naturall to them, no more is GOD weary of shewing merciemercy.Micha. 7.8.Mic 7:8 Nay, he delights in it, Mic. 7.8. Who is a God like vntounto thee, taking away iniquities, delighting to shew merciemercy, &c. Why so? Because mercy pleaseth him. That is, there is no worke that he is so much pleased in, as in shewing mercy.

5. Consider thou, that art in such a case, consider that his mercy is as large as any other attribute. EueryEvery man thinkes that this is no newes; what need you tell vsus that GOD is infinite in mercy? I say, this is a thing that thou dost not consider: if thou diddest, thou wouldest not sticke vponupon it as thou doest, If thou diddest beleeue that GOD were as mercifull as he is; but we scant GOD according p. 151to our measure; we square Gods mercy according to our own thoughts. EueryEvery man measures Gods mercy, according to that which he can conceiue. He thinkes with himselfe, if a man commit one sinne, it might be forgiuen, but when his sinnes exceede, when they grow out of measure sinfull, when they are sinnes so circumstantiated, as we say, that they are out of measure sinfull, here a man stands at a stay: What is the reason of this? Because we draw a scantling of Gods mercy, according to our owne conceits. Whereas, if we considered that his merciemercy were as large as any other attribute, then we would consider that it hath no limits: and if it hauehave no limits, then whatsoeuer thy sinnes are, it is all one.

6. Dost thou thinke that Christ came from heauen, and tooke flesh, and suffered death, to forgiue small sinnes? No, it was to forgiue the greatest; the worke is large enough to match with the greatest sinnes. These, and such like reasons thou shouldest labour to bring to heart, that thou mayest beleeue perfectly and throughly, and giuegive not ouer till thou hauehave done it. Let not thy faith trust in Christ by halues, but trust throughly. Thou shouldest come to this disjunction: If I bee out of the Couenant, why doe I beleeue at all? why doe I receiue any comfort? If I bee in the Couenant, why doe I not beleeue perfectly? I say, giuegive not ouer till thou hauehave brought thy heart to a full assurance. Thus a p. 152man should doe that yet doubts whether his estate be good, whether CHRIST bee his, when he is his. For when a man is once in the Couenant, that the match is made betweene him and thee, why doest thou doubt? If thou be in the Couenant once, doubt not then that a sinne or two, or daily failings, shall breake the Couenant betweene GOD and thee, it is impossible. Thou must know that thou often breakest the Couenant; but except there be a quite turning backe, except thou altogether forsake GOD, except thou leaue GOD, and chuse thee a new Master, (this indeed breaketh the Couenant) otherwise, if it be but a failing, if it be but a sinne of infirmity, from day to day, when as yet thou keepest GOD in thy heart, thou cleauest fast to him, thou intendest to serue him, and not to forsake him and giuegive him ouer; thinke not that those sinnes, although they be great, breake the Couenant. And therefore, Psal. 41.7. said the People of GOD there:Psal. 41.7Ps 41:7 Although these things be befalne vsus, yet hauehave we not forgotten thee, nor dealt falsely concerning thy Couenant. Why; We hauehave not turned backe; although we hauehave failed, and done many things amisse, yet hauehave we not dealt falsely concerning thy Couenant. That is, we are not Hypocrites, our hearts are sincere.

Quest.How proue they that?

Ans.We hauehave not turned backe from thee, our feete hauehave not gone out of thy wayes. That p. 153is, we hauehave not quite giuen ouer, as many men doe that make their pleasure their God, when they make their profit their God, when they diuorse themselues from GOD, then they breake the Couenant; but else it is not a breaking of the Couenant. Know therfore for thy comfort, when thou considerest this, summe them vp together, and see now whether thou hast put thy seale to the truth of GOD, that he is true; that is, whether thou beleeue the promise, whether thou take and receiue CHRIST: for that is it to put thy seale to the truth of GOD: when thou canst conclude that thou hast done that, then see if GOD hath put his seale to thee. There is a double seale:

One is, thou art sealed by the Spirit; that is, there is a secret witnesse of the Spirit, the sealing of the Spirit to the day of Redemption; the hidden Mannah, the secret witnesse that GOD giues to eueryevery mans heart, as a priuie Seale that GOD sets on thee,Eph. 4.Eph 4 Grieue not the Spirit, by which ye are sealed to the day of Redemption. Now there is another seale, which is more manifest then this; as in 2 Tim. 2.19.2 Tim. 2.19.2 Tim 2:19 The foundation of GOD remaineth sure, and hath this seale, The Lord knoweth who are his, and let eueryevery one that calleth vponupon the Name of the Lord depart from iniquity. That is, there is another seale that GOD sets vponupon you, whereby hee enables you to depart from iniquity: This is a more open seale p. 154then the other. If thou finde that thou hauehave put thy seale to GOD, to his promise, and thou findest againe that he hath sealed thee by the inward witnesse of his Spirit, and hath sealed thee likewise by the fruit of amendment of life, with enabling thee to depart from iniquity; now what shouldst thou doe then? Make no more question, take it for granted, that CHRIST belongs to thee, and thou to him; Trust perfectly to the grace reuealed through Iesus Christ: A place that I hauehave often named,2 Pet. 1.13.2 Pet 1:13 2 Pet. 1.13. Trust perfectly in the fauour; that is, in the free fauour, in the free promise reuealed through Iesus Christ; that is, Doe not mince the matter, and say, it may be GOD will forgiue me, or it may be he will not; but doe it perfectly, let nothing be wanting, doe it perfectly, that thy ioy may bee full; if thou doe it by halues, if thou doe it but in part, thou shalt hauehave but imperfect ioy.

The vse now that thou shouldest make of Faith, is to see thy ioy may be full: if thou be not certainely perswaded, thou doest not vse thy Faith as thou oughtest. When thou hast done this once, when thou hast settled vponupon this conclusion, to say certainely CHRIST is mine, my sinnes are forgiuen; now come to the priuiledges, consider them, and go thorow them all: (I hauehave named them heretofore vponupon another occasion:) and labour to comfort thy selfe with them; labour to hauehave thy p. 155heart filled with ioy; at the least, get so much comfort as may ouervalue any affliction in the World, that there may be a greater waight in the other Ballance, that though great afflictions doe befall thee, yet thou art not drowned, thou art not swallowed vp of affliction, that thy heart faints not; but set thy faith aworke, that thou mayest hauehave so much ioy, as that thou mayest goe thorow it. And againe, get so much ioy, as at least may ouertoppe any prosperity outward, any comfort that thou mayest take in thy friends, or in thy wealth, or in those things that thou findest thy heart too much to cleaue vntounto, that thou settest them at too high a rate; set thy Faith on worke, that thy joy may be full, that thou mayest not prize those so much, but that thou mayest looke vponupon them as trifles, as matters of nothing, in comparison of the ioy that is prepared for thee in Heauen. Thus a man should vse faith; that is, in any affliction, that he doe not ouer-grieue; and that no outward comforts, whatsoeuer befall him, take not vp his ioy too much.

Thus our faith should passe through all conditions, to vse the World as if we vsed it not: So, I say, set thy Faith on worke. This is the first worke that faith should doe, to comfort a mans heart.

The second vse we should make of Faith,22Vse of faith, to guide and order our liues. should be to guide and direct our liues; that is, we should vse Faith to be as the Rudder to p. 156the Ship, to turne our courses the right way vponupon all occasions in our conuersation: For that is the office of Faith, to guide a mans life.Simile. For as it is in a way, so it is in our life; there are many turnings, it is not only a strait way, but there are many turnings, and when a man comes to a place where there are two wayes to turne to, that he knowes not which way to goe, now Faith comes and teacheth thee what thou shouldest doe. That is, there are many difficult cases wherein a man knows not what to doe, he is amazed at them; It may be GOD will lead thee through the way of the Philistims, through great persecutions, and troubles, which thou must wrestle with: Now set thy Faith aworke, fight the good fight of faith; that is, thou must now ouercome, thou must not balke the way of Religion, because of the troubles thou meetest withall, but passe thorow the troubles, that thou mayest keepe thy way.

Againe, it may bee GOD will leade thee through pleasant wayes, and not through the way of the Philistims, (as when the people came out of Egygt, the Lord led them not by the way of the Philistims.) If GOD giuegive thee peace and prosperity, now set Faith aworke, that this peace and prosperity that thou hast, that it soften not, that it loosen not the sinewes of thy minde, that it dissolue not thy strength: but keepe thy faith, and hold thy strength, that thou be not drawne to sinne against p. 157GOD by such a condition. In all the turnings of a mans life, to be kept straight, a man must set his faith on worke. It may be GOD will giuegive thee peace for a time, take heed thou sit not downe now and forget thy iourney. As thou must not turne to the left hand, so thou must not turne to the right hand, but passe through all, that thou mayest approue thy selfe the seruant of CHRIST in straites, in necessity, in tribulation, by the Armour of righteousnesse on the right hand and on the left; through honour and dishonour, by ill report and good report. That is, set Faith on worke, in all the variety of conditions, to keepe thee in the right way, that thou turne not out of it. It is faith that must doe it: For example, put the case thou commest to Hesters condition; there was a turning of her minde, she had peace before, but when it comes to that, that she must venter her life for the Church, here she had vse of faith. And so for Abraham, God bade him offer his sonne, he was at rest a great while before, but now GOD tryes him what hee will doe; here is a turning of his life, here was an Exigent, here was vse for his faith, he did it, faith turned him this way; Another man would hauehave turned another way, that hath not faith. So when GOD cals Moses, hee was quiet before in Pharoahs Court: now he must goe to suffer affliction with the people of GOD, then what must he doe in such a case? p. 158The Text saith, he did it by faith; by faith he forsooke the glory of Pharoahs Court, and chose rather to suffer afflictions with the people of GOD, then to enioy the pleasure of sin for a season. There be many hundreds of such cases that befall continually. I say, thou shouldst vse thy faith now, that it should lead thee in the right way, in all these difficult cases: for this is the vse of faith. See now another man that hath not faith, take a false-hearted man, and say what you will to him when any such exigent comes, you shall neuer draw him from his wealth, from his friends, from his worldly credit, because he makes that his maine, his heart secretly trusts in that, hee thinkes, if that be gone, he is as vndone; that is his God, therefore you shall neuer draw him from that, for he wants faith to make God his God. Come to another man, let him come into such an exigent, and you shall not pull him from God, hee is his trust, he is his hope, and if he loseth Gods fauour, he loseth life and all; and therefore that is the difference in all the passages of things in their conuersation. This then is the second thing we should make of faith, to guide and direct vsus in our liues. But because this is generall,Instances of faith guiding a man in difficult cases. it may be it will not bee enough: I will come a little to Instances.

11Instance.Suppose a man come to such a turning as those in Iohn 12.12.Ioh. 12.12.John 12:12 Many of the chiefe Rulers beleeued in him, but they durst not confesse him, p. 159lest they should be cast out of the Synagogue. Put the case, that thou be in such a case, as that thou art brought now to such a tryall: Now, if thy faith be such a faith as they had, that is a signe that thou wantest faith indeede. Take two men, the one will be content to be cast out, he will confesse Christ, come what wil of it. Another man, when it comes to such a competition, that either he must be cast out of the Synagogue, or deny Christ, he will rather leaue that then the other, he will rather part with Christ, he will rather forsake him, & the confession of him, then indure such trouble.

So again,22Instance. come to a matter of praise of men, to a matter of credit, whē a man sees that this is his condition in the place he liues in, and considers, If I serue GOD indeede, if I goe through in my profession, I see I must be contemned, I must be despised, I must be trampled vponupon, I see, I must be hated of all men, as our Sauiour Christ saith, (for to be hated of some men, a man might beare it well enough) but to hauehave all mens hands against him, to be excluded of all good company, (as they say) such a thing a man shall hauehave much adoe to beare, to lose all his worldly credit, all his friends; but when it comes to such a case, one man is willing to beare these, because he trusts in GOD: I know whom I hauehave trusted, saith Paul: Therefore he was willing to vndergoe all shame, to indure imprisonment, to do any thing: another man doth not p. 160trust in God, and therefore he will not indure hee will leaue Religion, he will not doe the things that may breed this trouble, hee will mince the matter, he will leaue that, that he may secure himselfe, and keepe his credit, that he hath amongst men.

33Instance.So againe, come to matter of commodity: Let matters of profit, or aduantage in the World for a mans estate be offered, see the different condition now of a man that hath faith, and of a man that wants faith. See Saul, when he saw the fat Cattell, he tooke them, his faith was nothing but a notion: If he had beleeued in GOD, he would not hauehave thought that the fat Cattell would hauehave made him more happy, but because he saw them, and thought they would be aduantage to him, he saw them present, that was the thing he felt, hee beleeued not the other, therefore he did that.

And so for Balaam; when the case comes, that eyther he must curse the people, or else forsake the wages of vnrighteousnesse, surely he wil hauehave respect to the wages of vnrighteousnesse: that is, though Balaam made a faire shew, he would doe any thing rather then to goe against Gods Commandements, and yet he had an eye to the other all the while, and GOD saw that he secretly looked to himselfe. So that, it may be, thou makest profession, thou makest a faire shew, thou wilt do much. Remember this, it may be, it is but a high p. 161flying: The Eagle, though she flye high, yet she hath an eye to the prey below all the while: So many men, although they doe much, yet they hauehave a secret eye to the prey; that is, they want faith, and therefore they regard these things too much. And when the time comes, that they must stoope to it, the time of tryall, when a man wants faith to magnifie other things, he ouervalueth those things, hauing nothing better to trust vntounto. In such a case, Iudas his 30. pence was a great matter: Gehezi's change of rayment, and Achans wedge of Gold. I neede name no more examples. But take a man that hath faith, and this is no difficulty to him, hee will not only let goe that wealth which he hath inordinately gotten, as Zacheus, but he will suffer the spoiling of his goods with joy, because he beleeues God, that hee hath in heauen a more induring substance. There is no Christian, no good man, but he would be content to gaine as well as thou; what is the reason hee takes it not? He beleues that by forsaking that, he shall hauehave a more enduring substance in Heauen. There is no man would forsake any thing but for the better, and that is the reason wee beleeue, and thou dost not.

And so come to matter of safety and danger,44Instance. and there you shall see what difference faith makes between men, how it turnes their course, when they come to such an exigent. See it in Saul, you know, he was commanded p. 162not to offer Sacrifice till Samuel came, GOD did put him to the tryall, The Philistims were vponupon him, the day of Battell drew neere, hee saw the people shrinke away, Saul was put to it now, whether he would trust GOD for his safety or no: If Saul had had faith now, and had thought with himselfe, If I keepe the Commandement, is not GOD able to helpe me, what though the people shrinke away; cannot GOD doe as much with a few as with many? If he had beleeued, hee would hauehave done otherwise: But he did not beleeue, and therefore you see which way he turned.

Ier. 42.Jer 42The like we see in Ioram, Ier. 42. This was his case, hee was the Captaine of t…ose that were left behinde in Captiuity; If hee had stayed in Ierusalem, he had had nothing to defend him, there was pouerty and want of all things; if hee went downe into Egypt, that was a safe Countrey, as farre as any one could see, it lay farre from all danger of War, there was plenty of all things, and he was a strong King, able to defend him; There comes Commandement from GOD, that he should keepe himselfe still in Ierusalem, and should not goe downe into Egypt: It is a place worth the reading, Ier. 42 & 43. Ioram, Ier. 42. & 43.Jer 42in this case, beleeued not that God would keepe him safe where he saw no meanes of …afety. Therefore, in that turning, you see what choice he made, which was his vtter vndoing; he went downe into Egypt, and there the Sword and the Famine p. 163followed him, that GOD might make him know, that it was not any outward condition that could keepe him safe, and that he was able to keepe him safe in another place, where there seemed to be more danger,

On the other side, take those that trust in God, in any such case, when they are brought to any such difficulty, they are willing to venter to put themselues vponupon GOD, to goe any whither, as Luther went to Wormes, they care not for any danger before them.

But some will say,Obiect. it is true, if I had a Prophet sent to me, to tell me in such a case that I should be safe, I should trust on him.

Certainely,Ans. if thou hast not, yet if the cause be good, if it be a thing that GOD sets thee aworke on, if thou goe by a right rule, know, that in this case thou hast as true a promise of safety, that God will deale well with thee, as if thou haddest a Prophet sent immediately from God. Therfore I say to thee in such a case as Luther said to Melancton, which was a good reason when Melancton began to faint: Luther being afarre off, wrote a Letter vntounto him, and tels him, saith he, if the Cause be not GODS, why doe not we giuegive ouer? why doe we not shrinke? why doe wee doe any thing? And If it be Gods Cause, why doe we shrinke? why go we not thorow? He needed no more but to know that it was Gods Cause: and after that, see how hee exposed himselfe from time to time: and as no man was bolder then hee, so p. 164no man had more comfort. It is with vsus in this case as it was with Ieremiah, Ier. 26.Jer 26Ier. 26. GOD bids him goe and speake his Word to the people, all his words, and tels him that the people would be ready to put him to death; and so they were, they said he should die, but yet he obeyed God, because the Lord sent him; and see what was the issue of it, GOD turned the matter, and saued him. This is faith, when a man comes in that case to set his faith aworke, that it may set him the right way that he is to goe in, which way he is to turne.

55Instance.And so, put the case that GOD brings thee to such a case, that thou art in danger of prison in danger of death, in danger of the greatest crosse, of the greatest persecution and trouble, now one man consults with flesh, the other consults with the spirit, he sets faith awork to worke his worke for him: you see what Stephen did in such a case, and the reason of it,Acts 6.Acts 6 Acts 6. He was a man full of faith, and therfore he feared not what they could doe to him. See what Paul did, in such a case; you see what danger he was exposed vntounto, but he consulted not with flesh and blood, but what did he? He set faith on worke, that it might guide him in all the way that he went, in all the turnings of his life.

66Instance.And so, on the other side, for pleasure, there are two men that hauehave pleasures propounded, the holiest man hath the same nature that others hauehave, they would take the same p. 165delight that others doe, as farre as they are naturall.

What is the reason then they doe not?Quest. why doe such men turne from all sinfull delights, and runne another course?

It is nothing but faith that enableth them to doe it.Ans. By faith Moses left Pharoahs Court, and the pleasures of sinne for a season, and chose aduersity with the people of GOD: that is, as if hee should say, If you would know why Moses did this, it was faith that enabled him: that is, he beleeued, that if hee had enioyed those pleasures of sinne, he should hauehave beene a loser by them, hee should hauehave fared the worse for them. Againe, he beleeued, that by his suffering aduersity with the people of God, he should gaine; it was onelyonly faith that made him doe this. If thou haddest faith, thou wouldest forsake thy pleasures, and liue a more strict life, as the Saints doe. So that still you must keepe that conclusion, that you must set faith aworke in all the conclusions and passages of your life, for that is it that guides you in the right way.

Againe,77Instance. Take two men that hauehave both children to prouide for, they hauehave posterity to care for; the one man he reasons thus with himselfe; If I leaue them not as good a stock as I would, yet I shall leaue them Gods blessing, which is able to make them prosper; and though I should leaue them abundance, yet all that, without Gods blessing, will not be p. 166able to doe it. Therefore such a man will be indifferent for matter of estate, he will leaue a conueniency for them, if he can, but he takes no great care, hee had rather lay vp faithfull prayers in heauen, he had rather see them brought vp in the feare of GOD, for hee trust GOD, and he thinkes that his blessing can do… it, without meanes; and he knows that great meanes, without Gods blessing, cannot doe it. But when another man is in this case, hee lookes to that which is represented to his eyes: and therefore he will not hauehave done till he hauehave prouided such a portion for such a childe, till he hauehave built him houses, till he hauehave made them firme on eueryevery side, till he hauehave added house to house; this is out of want of faith, he beleeues not: hence it is that these two runne a different course.

88Instance.So againe, one man lookes to his businesse, he will not spend time to examine his heart, he will not spend time in prayer from day to day; he saith, my businesse will goe at sixe and seuens, my businesse will not be done: when as another man, that hath chosen Maries portion, is content to lose somewhat, hee is content that many things should goe amisse, he is content to lose somewhat of his estate, he is content to let his businesse lye vndone, or not to be so well done, because he thinkes, to be busie in good workes, in prayer, and to hauehave the fauour of GOD, is greater aduantage, he thinkes hee hath chosen the better part. p. 167Now it is faith that workes this difference. What should I doe? Why should I name any more Instances? You may name more to your selues, as you hauehave faith, so it will guide you, it will turne you this way and that way in the turnings and passages of your life.

But now, because I am farre in the poynt, (and I see the time runnes fast away) before I leaue, I would not only shew you what faith is able to doe, but I would worke you to this a little.

You will say then,Quest. What is it to trust in GOD?Ans. For that is the reason of all the difference, you see: Therefore, saith Paul, 1 Tim. 4.10.1 Tim 4:101 Tim. 4.10. We labour, and suffer rebuke, what is the reason? If you would know the cause, why we leade such a life, why we runne another course then others, why wee liue a painefull life in labour from day to day; but if a man had good wages, he might well doe that, we labour and suffer, and are rebuked, and hauehave nothing but persecution for our paines; but, saith he, we doe it, because we trust in the liuing God: therefore we labour, and suffer, and are rebuked, because wee trust in the liuing GOD. I say, doe this, and thou shalt be able to doe the same that Moses did, thou shalt be able to doe the same that Paul did, the same that all the Saints hauehave done. If I could but perswade you now to trust in God, to set your faith aworke thus farre, There is no man that heares me this day, that is in any other course p. 168then in the wayes of Religion and godlinesse, but he would turne his course: and therefore I will labour in this a little.

Quest.You will aske me then what it is to trust GOD?

Ans.I will shew you a little what it is, because eueryevery man is ready to say, I trust in GOD, but I am not able to doe this that you say, when I come to such a hard turning. Deceiue not thy selfe, this is to trust in God,To trust in GOD what. namely, to be vnbottomed of thy selfe, and of eueryevery creature, and so to leane vponupon GOD, that, if hee faile thee, thou sinkest. There is many a man, that pretends he trusts in GOD; but hee so trusts GOD, that withall hee will prouide for himselfe: such a man saith, GODS blessing is a good addition, but to hauehave that for all, hee will not, he will be sure he will be strong, he will make his Mountaine strong about him, and he will hauehave the blessings of GOD too: for faith in the promises, hee makes them good notions; but for things to trust to, to rest on, it is a thing he will not be perswaded to. Now this is not to trust in GOD. But this is to trust in him, when thou doest so cast thy selfe on him, that, if he should faile thee, thou wert vndone by it.

To exemplifie it to you: There was an action that Alexander the Great did, (I vse it, onelyonly to expresse what I meane by trusting in GOD:) When hee was sicke, there comes a friend that was alwaies close with him, that p. 169was a Physician, and he prepared him a Potion; but before the same came to him, there was a Letter deliuered to him, to signifie to him, that that very Potion was poyson: when his friend came with his Potion in his hand, he takes the Letter that was sent to giuegive him notice of the Treason, and drinkes off the Cup with one hand, and reaches the Letter with the other, so he dranke off the Cup before he shewed the Letter. Here Alexander trusted him, if he had failed him, he had lost his life; he did not first shew the Letter, and then heare his excuse for himselfe, but hee shewed that he trusted him. In such a case, if thou be able to trust GOD, if thou canst put thy selfe vponupon him, if he faile the, thou art vndone, in such a case; this is to trust in GOD.

To vse another expression, that you may know what it is.

There was a King of this Land, that sent his seruant, a Generall of his Army, to spare a Citie: he had command vnderunder the Broad Seale, from the Councell, and from the Kings owne hand, to doe it: and to disobey this Warrant was death: But withall, the King sent him a secret message that he should destroy the Citie, and to trust him to saue his life. The party did so: The Broad-Seale and Commission was to spare the City, to sorbeare it, The secret charge was to destroy it: This he did, and trusted the King for his life; if hee had fayled him, he had been destroyed. p. 170These similitudes shew what it is to trust in GOD: If thou be brought to such an exigent, if thou wilt trust GOD in such a case, as wherin if he faile thee, thou art vndone; This is to trust GOD, not to seeke his blessing so as to make that an addition, but to put all vponupon him. Therefore, that you may know that this is to trust in GOD, know, that except thou doe it thus, GOD is not ready to answer thee. Therfore commonly, he puts not forth his strength to deliuer men, or to bestow vponupon them any great blessing, but when hee hath brought men to such an exigent. And because men will not trust in him commonly, while other props are taken away, (For wee should trust in GOD in the middest of prosperity and happinesse, but because men will not doe it till then,) hee strips them of all, that they may doe it; he brings a man to such a case, that he shall hauehave nothing else to trust vntounto.

Quest.What is the reason that Paul saith, 2 Cor. 1. 10.2 Cor. 1.10. opened.2 Cor 1:10 We receiued the sentence of death, that wee might learne not to trust in our selues, but in God that raiseth the dead?

Answ.GOD meant to deliuer him, when he saith he receiued the the sentence of death; that is, there was no helpe in the World, that he could see, in himselfe, or in any other creature; Now he was brought to trust in him, and then God answered him in his trust: so you shall finde,Zeph. 3.12.Zeph 3:12 Zeph. 3.12. I will leaue among you men p. 171that are humble and poore people, and they shall trust in the Name of the Lord.

Why did not these trust in the Lord while they were rich?Quest.

Our nature is so backward, and so exceeding deceitfull,Answ. that wee cannot till other helpes are gone. I will leaue among you a sort of poore people, and they shall trust in my Name. (As if he should say) When men are brought to that, that all other things are taken away, and till then they will not trust in him. Indeede, till then it is not trusting. And therefore in 1 Tim. 1.5.1 Tim. 1.5.1 Tim 1:5 She that is a Widdow is left alone, and trusts in GOD. Till she be left alone, till the other props be taken away, a man cannot trust in GOD. Hence it is, that commonly when men are brought to the lowest, they are nerest to GOD, they hauehave best accesse vntounto him; because when they are brought to such an exigent, then a man will pray best; and when he prayes best, then hee speedes best, then faith is set on worke, and it workes best when it is alone, when it is stripped of all other helpes. And therefore you shall finde in the Booke of GOD, when men were lowest,2 Chro. 14.11.2 Chr 14:11 they had neerest accesse to GOD. …sa, when he was come against with many thousands, he trusted vponupon GOD, though he went against them with halfe the number, and God deliuered him, because he prayed and sought to GOD, and saw that he was not able to doe any thing, he trusted in GOD. Another time, p. 172when Asa had forgotten GOD, when he was strong, when he thought himselfe more able, when hee was to deale with one that had a weaker Armie a great deale, the King of Israel, hee was ouerthrowne, and shut vp that he could not stirre, because hee sent to the King of Aram for helpe. It is GODS manner to defer sending of helpe till a man be brought to the Mount, as hee did with Abraham; hee might hauehave done it before; but, you know how he did with Abraham, he brought him to the last cast. And Dauid, he was brought to the very point of perishing by the hands of Saul, before he deliuered him. And so he did with Iacob, Esau comes against him with foure hundred men, (with a full resolution to destroy him) before hee would deliuer him. It is GODS manner to doe thus. And so hee did with Iob, and other seruants of his; his fashion is to doe so, to bring men vntounto the very brow of the hill, till their feet be ready to slip, when they are euen going, and then hee delights to appeare and deliuer them. Therefore, in such cases, trust GOD, put all vponupon GOD; that is, when GOD, in any turning of thy life, brings thee to such an exigent, that thou seest all at the point to be lost, that thou art at the point to be vtterly vndone, learne to trust in GOD in good earnest, and that shall guide thee, and turne thee the right way, when thy flesh is ready to goe another way.

p. 173What was the reason that CHRIST,Quest. when he was on earth, would doe nothing except they beleeued in him?

When thou hast any thing to doe,Ans. if thou beleeue in God, that will make him ready to helpe thee, because then it is an acknowledging, and an attributing to his power. If hee should doe it in another case, he should lose his labour, hee should lose his glory, men would not be built vp in him by that which he did. Therefore, make vse of faith, set faith on worke, as I said. I should come to this now, to moue you to trust in GOD in all cases. If I could perswade this, men would turne the courses of their liues, and would trust in him: for know, if thou trust in GOD, he neuer failes any that trust in him, as Dauid saith, in Psal. 37. I neuer saw the righteous for saken, &c. As if he should say, Aske all his seruants, aske all men that euer hauehave knowne him, all the men that hauehave liued with him, that hauehave finished their course with him; aske a seruant of GOD, when he comes to dye, how GOD hath dealt with him, whether hee hath fayled him all his life; I am perswaded that there is not a seruant of GOD, but will say that he neuer failed him; and, if he were to leaue an exhortation behinde him, he would exhort others, from experience of his trust; It cannot be that GOD should faile thee, if thou rest vponupon him. Thinkest thou that GOD can faile thee, when he saith himselfe so often, p. 174he will neuer faile thee, nor those that trust in him? Will a man faile one that trusts in him? Wee vse to say, Oh I will not faile him, for hee trusts in mee; and doest thou thinke that GOD will faile thee in such a case? If GOD should faile men in such cases▪ there is no man that would seeke him. But, that men should bee encouraged to serue him, hee hath promised, not onelyonly, not to faile thee, but hee is abundant in truth, hee will bee better then his word, hee doth what hee sayeth, and more too: If thou wouldest trust vponupon him in such a case, thou shouldst finde that he will answer thee.

Obiect.But thou wilt say, I see not how he will doe it, the case is such a hard and difficult case.

Answ.Thou must know that there are strange passages in GODS prouidence, he is able to bring things to passe, though thou know not how it should be. See his prouidence 2 Kings 5.2 Kings 5.2 Kgs 5 The Woman there, the Shunamite, shee beleeued the word that the Prophet had said, that there should bee seauen yeeres Famine, shee left her Land and Countrey, this was an act of Faith, that made her doe this; See how this Woman beleeued now: she followed the direction of the Prophet, she did that which GOD appointed her to doe: see how GOD brought it to passe, that the seruant of Elisha, p. 175Gehezi, should be there with the King, and that hee should be telling the King of Israel of the great act of Elisha, That there should be such a concurrence of all things, that shee should come iust at that time, and no other, when the man of GOD was there, yea, when hee was telling of that very story, that then she should come in, and so she got her Land; or else it is likely that the Woman, hauing liued away so many yeeres, it is likely shee had had a hard suite of it; but Gods prouidence brought these things together.

So againe, looke on Mordecai: It is a strange case: It was concluded, that hee and all the Jewes should bee slaine: The Decree was gone out, there was nothing in the World, for ought hee saw, that could hinder it; the very night before Hester was to come to the King to make her request; if it had beene but a night longer, perhaps it had failed: but that there might be a concurrence of all this,Hester 6.Esth 6 it is said in Hester 6. The King hee could not sleepe that night, and when hee could not sleepe, he might hauehave called for another Booke then the Booke of the Chronicles; and when hee had the Booke brought, he might hauehave falne vponupon another place, and not vponupon that where Mordecai's act was record…d, but that there should bee a concurrence of all this in that very time. Is not GOD the same GOD? why should p. 176not wee bee ready to trust in him still? Doe wee not see the same daily? If his Workes were recorded and obserued in our remembrance, certainely we should trust in GOD.

Obiect.But, you will object, The LORD doth eueryevery thing by meanes, hee doth not worke Wonders, hee workes not Miracles now a dayes: And, when I see no meanes, I hope you will not hauehave mee to expect Miracles at GODS hands, to tempt him.

Answ. 1.You must remember Ahaz his case, when GOD came to Ahaz, and told him by the Prophet Esay; Isay 7.Isa 7Isai. chap. 7. That Aram and Remaliah's sonne, those two smoking Fire-brands, should not hauehave their wils, should bee disappointed, that he would fight for him against them: Saith the Prophet to him, Aske a signe of the Lord in the Heauen aboue, or in the Deepe below. No, saith hee, Ahaz will not tempt GOD. What is the meaning of that? That is, I will prouide for my selfe, I will not trust to his Word, I will looke vntounto my selfe, I will prouide an Armie, I will not tempt GOD; That is, I will not goe about it without meanes, I will looke about mee; And for such a signe as resting on that promise, If I should doe this, I should tempt GOD.

See heere is a faire excuse: Take heede of such excuses, say not, I shall tempt GOD. p. 177And know, that though there be not Miracles, yet GOD he workes wonders now a dayes, as well as then, his hand is not shortned; now he is the same GOD, he is as powerfull as hee was. It is true now as it was in Dauids time, that wonderfull are thy workes. And CHRIST now in the time of the Gospell, his Name is wonderfull. In Isai. 9.Isay 9.Isa 9 The gouernment is vponupon his shoulders, and his Name shall bee called wonderfull; that is, in the gouernment of his Church hee doth wonderfull things; that is, when a thing seemes to bee neuer so strong and well built, when the strength of the Enemy seemes to be neuer so great and inuincible, hee is wonderfull to disappoint them.

Againe, when the strength of the Church seemes to be little, he can make that effectuall to doe great matters, it shall doe wonders: and therefore I say, GOD is able to doe wonderfull things now.

Now those very things which seeme wonders to men, are not Miracles, though they may be great workes.

That Wonder that Elisha said, that the next day things should bee so cheape, you see, that was reckoned so great a matter, yet it was done after an ordinary manner: There was but a false feare scattered in the Armie, and it was done. Therefore, he that workes wonders, he can doe the same now.

p. 178That deliuerance which the Iewes had, it was a thing that may be done now.

So those wonders, those great acts which God did when men trusted in him, they are things which he doth daily now.

Therefore to answer punctually, because men doe deceiue themselues in that, when we exhort them to trust in GOD, they say still, we must vse the meanes, I will giuegive a threefold answer to it.

Answ. 2.It is true that GOD vseth meanes, but they are meanes of his owne prouiding,Consisting of 3. parts. and 1not the meanes, many times, that thou pitchest vponupon. For thus farre it is true, GOD doth it not but by meanes; that is, he doth things by second causes, hee doth them not by an immediate hand of his owne, though hee be able to doe it: But now what those causes are, thou knowest not. Therefore this set downe, that GOD doth it by meanes of his owne, and not by those meanes thou seest. It may bee thou pitchest vponupon some particular meanes, and thinkest, surely it must be done by this: and because thou seest no other, thou thinkest, if that fayle, all is spoiled: But it is not so; GOD will not doe it by these, but GOD is so farre from doing it, that his vsuall course is, when men hauehave pitched vponupon particular meanes, and thinke surely the businesse must bee brought to passe by this, or else all will faile; GOD many times vseth not that, p. 179but a meanes which thou neuer thoughtest of.

In such a case, it fares with vsus as it did with Naaman the Assyrian; when he comes to the Prophet of GOD, hee thought before-hand, that the Prophet would hauehave spoken some words, and hauehave healed him; but he bids him goe and wash, which was a thing that hee neuer thought of: So thou many times thinkest of these meanes, thou preconceiuest things in thine owne heart, thou thinkest thou art right, thou thinkest it must needes be done this way, thou seest no other meanes; but, it may be, GOD will not doe it this way, but he will doe it a way that thou thinkest not of.

So Ioseph, when hee was in fauour with Pharoah his Steward, one would thinke, that this should hauehave beene the meanes of Iosephs aduancement, and of bringing to passe that promise; but this was not the meanes that GOD vsed.

Againe, when that Pharoah his chiefe Butler was deliuered, one would thinke that that should hauehave beene the meanes to hauehave wrought his exaltation; but yet these were not, there fell a meanes that Ioseph thought not on▪ and so GOD doth daily.

Many times, the thing that we most trust vntounto, and put most confidence in, doth faile and deceiue vsus, GOD dasheth in pieces such meanes, and vseth other meanes to helpe, p. 180that neuer came into our hearts to thinke of. Doe we not see it oftentimes?

Againe, that meanes which wee thinke will not doe, oftentimes doth it. Therefore say not, I trust in GOD, that he will doe it by meanes; for GOD delighteth to doe it by meanes.

Men are ready to say, Oh, if had such a Physician, or if I had such ayre, or such meanes, I should doe well enough: How doest thou know that? It may be, GOD will not vse that.

So, those that are in distresse; Oh if I had such a man to comfort me! Why thou knowest not whether that be the meanes that GOD will vse, or no. Therefore say not, because I see not meanes, therefore I will not trust in GOD. I say, GOD will doe it by meanes, but he vseth meanes of his owne prouiding, and not of thy seeking. This is the first answer to it.

2The second answer: If thou say, that GOD doth it by meanes; yet remember, that it is his blessing or his curse, which makes those meanes on which thou art fixed effectuall or ineffectuall. The greatest meanes, the fairest, the most specious, and most probable to bring things to passe; remember, that if GOD doe but say to that meanes, prosper not, (for that is the curse, when hee bids a thing wither) thou shalt not doe it.

Againe, If it be weaker, if GOD say to such p. 181a thing, goe and doe this businesse, it shall be able to bring it to passe: this is his blessing and his curse; you should learne to hauehave these words, not onelyonly in your mouthes, but to know the meaning of them; and not onelyonly so, but to come to the practice; to say with your selues, when things are faire and probable, Except GOD bid this doe it, it shall not be effectuall, if he curse it, it shall wither.

Thirdly, remember this, That his blessing 3is dispensed, not according to thy meanes, but according to the vprightnesse of thy heart, according to thy workes. One would thinke, when he hath riches, then he should bring it to passe: but, saith the Prophet, Psal. 62. Riches belong to the Lord, they come neither from the North nor from the South: And, when riches increase, set not your heart vponupon them: Saith he, it is not riches that makes men happy; for that Objection will come in.

If I had riches,Obiect. I should be able to doe this or that, they are the meanes to make a man happy, though happinesse consists not in them?

No,Ans. (saith he) when riches increase, set not your hearts vponupon them. (As if he should say) If wealth would doe you good, I would giuegive you leaue to set your hearts vponupon it: but it is not in wealth or riches to make a man poore or rich, but that comes of the Lord. But now comes in the Objection.

p. 182Obiect.Yea, but GOD doth it by meanes, the Lord doth it by riches.

Answ.No, GOD rewards men according to their workes, not according to their wealth. So that, when thou trustest to the meanes, know that GOD blesseth thee according to thy workes, not according to the outward condition thou art in. Thus we should learne to doe, when we say GOD doth things by meanes, when a man sees the fairest meanes, yet, if thou find that thou hast not prayed, thou hast not sought to GOD, thou hast no secret assurance of his blessing, thinke not that such a businesse will be done.

Againe, when the meanes are low, meane, and weake, yet, if thou hauehave sought him earnestly, if thou hast had a secret assurance of him, that he will be with thee, let not thy heart be discouraged; doe in this case, as Dauid did,Psal. 31.Ps 31 Psal. 31. (saith he) I heard the speaking against of great men, they sate and conspired against me, but I trusted in thee, I said, my times are in thy hands. (Marke:) When Dauid saw the greatest meanes vsed against him as might be, They were great men set against him, and many of them, they ioyned together, they tooke councell against him, he was not discouraged, but saith, my times are in thy hands. If my times were in their hands, they might make me miserable, I had reason to bee discouraged at that; but my times are in thy hands: See if thou canst say p. 183this on both sides. When great men ioyne for thy wealth, say not now, I shall bee made a great man in the World; but say, My time is in Gods hand, it is not in their power to doe it.

Againe, when great men seeke and consult against thee, say not now, I shall be miserable, but consider thy times are in GODS hands, it is not in their hands to doe it.

FINIS.