The Breastplate of Faith and Love, Part 2 · Sermon 6

The Breastplate of Faith and Love · Part 2 · Sermon 6

p. 185OF EFFECTVALL FAITH. The sixth Sermon.

1. THESS. 1.3.

Remembring your effectuall Faith, &c.

WEe hauehave already answered one Objection, that God workes by meanes; we shewed after what manner: Well, if this be so, (before we leaue the point) take heede you deceiue not your selues; you commonly say, GOD workes things by meanes: The saying is true, if thy heart be not false: for it is true, hee workes p. 186things by meanes; but if such meanes come in competition, (as GOD hath not appointed, that which is vnlawfull for thee to doe) if it come in competition with that which GOD hath set apart, in such a case thou must let such meanes goe, else thou mayest vse that meanes, but it is the meanes alone, thou shalt hauehave no encouragement in the vse of them. If thou hast meanes, encourage not thy selfe so much because of them, but because thou hast GOD for thy friend; Let not the rich man reioyce in his riches, nor the strong man glory in his strength, or the wise man ioy in his wisedome, Ier. 10. but let him that glorieth and reioyceth, Ier. 10.Jer 10reioyce in the Lord. If they could doe a man good, we might reioyce in them: The Lord requires nothing but that which is reasonable; I dare be bold to declare it, that if the confidence in the strength of a man were able to doe him good, he might reioyce in it. Therefore we see in that place, hee saith, it comes of the Lord. As if he should say, We see by experience, when GOD will vse them as instruments, it is otherwise, then they doe that which of themselues they cannot; they doe it no farther then GOD blesseth them, for else they hurt, and doe no good to a man. Take heede therefore thy heart bee not false, and deceiue not thy selfe, that thou mingle by-respects in the businesse; but vse the meanes, and depend and trust in God for the bringing it to passe; which thou shalt p. 187know by this, if thou draw neere to God; for that is a tryall, Ier. 17. Cursed is he that maketh flesh his arme: This drawes the heart from GOD;1 Tim. 1.6.1 Tim 1:6 you shall finde that noted in 1 Tim. 1.6. The Widdow that trusts in God prayeth day and night. Therefore when thou hast the best meanes, if thou be not slacke in prayer, it argues thy trust in GOD; when thou goest to GOD, and striuest with him by prayer, and seekest not to the creature, to say thy wealth, or riches, or the like, shall helpe thee. So much for the answer to the first Objection.

Another thing that we are ready to object,22Obiect. is, But what if such a thing should come to passe? what if the euill that I feare should fall vponupon me? what if the businesse I goe about proceed not, which is of that moment, I am vndone, if it be not done?

Herein the heart of a man must be quiet.Ans.

First, It may be thou art too hasty in this kinde; many times thou thinkest in such cases, that thou art without helpe and without hope, when it is not so: Know therfore, that a man may be vnderunder water and rise againe, he may sinke twice or thrice before he be drowned; thou mayest receiue many foiles, many blowes, and yet not lose the victory. The best Saints hauehave beene vnderunder the cloud for a great while, but they were not destroyed, they perished not: So was Ioseph, so was Dauid ▪ so were all. Therefore put the case that thou fall into the particular ill, that the euill which p. 188thou fearest, fall vponupon thee, cast not away thy confidence, GOD may helpe thee, hee may come betweene the cup and the lip, as often it is seene. It is his vsuall manner to appeare in the Mount, and not before. It was a Prouerbe in Israel, The LORD will be seene in the Mount; not so much because it was a common speech, but because it was commonly done, it was a thing that GOD vsed to doe. Therfore be not discouraged too soone, GOD may helpe thee, as low as thou art. Suppose this doe come to passe, as a mans heart will neuer be at rest, till he suppose that which he would not be content should be so: and hence comes disquiet in a mans heart, if it do come, he hath not resolution to beare the perplexity. Therefore in such a case, if thou suppose it will be so, doe as Hester did; resolue, If I perish, I perish. The meaning is, If I perish, I shall not perish: when she saith, If I perish, I perish, she meanes not such a matter as we say in our common speech; but, if it will come to passe, let it come to passe: so Hester, If I perish, I perish: She knew it was a good worke that she went about, and she knew she should hauehave a reward for it. It is not such a thing to lose the life, as men thinke it is: If wee looke vponupon it with the eye of faith, it is no such matter. And so the three Children, they care not what should become of them; They knew not whether GOD would deliuer them, or no; but if hee would not, they p. 189resolued to beare it, and so should wee doe.

But,Obiect. you will say, a man is not able to doe this.

If thou diddest know the reason,Ans. it would moue thee. Therefore labour to worke thy heart to consider, that all these worst things that befall thee, may be good enough; and if thou hauehave not learned before, learne now: Marke what Paul saith, We are afflicted, but not ouercome; persecuted, but not forsaken; cast downe, but we perish not; euer dying, but yet behold we liue; sorry, and yet we reioyce. That is, there is somewhat that sustaines vsus in the worst dangers, somewhat that keepes vsus from sinking: And Paul, he is as good as his word; what he saith there, we see by his carriage; we see in what a manner he went thorow all, all was nothing, persecution was nothing, but what he did in such a case, he had GOD stood actually by him, and said, Feare not, Paul, I hauehave much people there, when he sent him into Macedonia.

But thou sayest,Obiect. thou hast nothing to beare it.

Consider,Ans. whatsoeuer thy case bee, If the thing doe so fall out, thou shouldest be ready to say, this is not so desperate, but it may bee helped; it is not so heauy, but it may bee borne; it is not so miserable a case, but it may be happy; and lastly, it is not so bad, but it may be good for me.

First, There is no case so desperate, but it p. 190may be helped▪ Put the case thy name, which is so tender a thing, which is like vntounto glasse, which if it be broke, cannot be made vp againe; Suppose it be broken all in pieces in the World, GOD shall make it vp. Ioseph, his name could not be made vp againe, and he cleared as innocent of all; but GOD cleared him. Dauid now by his great sinnes, hee brake his good name, so that now it was not an easie thing to heale Dauids name; yet God did it abundantly, and he dyed full of riches and honour: It was forgotten as a thing that had neuer beene; when he had gotten credit with GOD, he got credit with men.

And so for pouerty: It is not easie for a man to be rich, riches hauehave wings. It is true, riches hauehave wings to flye to a man, if God bid them come, as well as they hauehave wings to flye from a man, if GOD bid them leaue him.

Againe, what if such a man be thine enemie? There is no man that is such an enemy but GOD can soone make him a friend, as we see in Iacob and Esau. Let the case be what it will: you know Iobs case, there was all extremity of misery vponupon him, that, if a man should looke vponupon him, hee would thinke it impossible to helpe him, yet you see what GOD did.

Againe, I say, it is not so heauy but it may be borne: we see how Paul bore all his afflictions, (we see it in other instances, which before we reckoned vp:2 Cor. 11.2 Cor 11) in 2 Cor. 11. See p. 191how he was stoned, how hee was scourged, and imprisoned, the troubles that hee had within him: the care of all the Churches was vponupon him, and who was afflicted, and he did not burne? It was to him as a fire to a man, it scorched him; and yet you shall see, that he bore them in such a manner, that if a man were to chuse Pauls comforts with his afflictions, he should make a good choice to take the one with the other. Paul, in the presence of Nero, is not daunted, who was a wicked Tyrant. So Dauid, hee was in a miserable case at Ziglag, he had lost his Wiues, and all that he had, he had no helpe, but … few (600.) men, and yet they would hauehave stoned him too: this was nothing to him, when God had setled his spirit with comfort, he comforted himselfe in the LORD. So in any case, if God keepe a whole spirit in thee, it is no matter.

Take a Plaster that is sharpe,Simile. if you lay it to a sore place, it will smart and grieue it, but lay it to the whole flesh, it is nothing: So it is with afflictions, when thy soule is whole, it is like a whole shoulder; lay a heauie burthen vponupon a whole shoulder, and it goes away with it well enough: But if the soule and spirit be broken, it is not fit to beare a crosse. If GOD enable a man, it is another thing; then, disease is nothing, imprisonment is nothing, and disgrace is nothing; when GOD enables a man to beare it, it is nothing: p. 192therefore it is not so heauy but it may be borne.

Againe, it is not so miserable, but thou mayest be happy in it. Why? The reason is in Rom. 8.Rom. 8.Rom 8 Because, whatsoeuer it be, it shall not separate vsus from the louelove of God in CHRIST: neither principalities, nor powers, nor things present, nor things to come, neither men, nor deuils: In such a case, the Deuill, with all his forces set against thee, shall not be able to make thee miserable, thou art a happy man notwithstanding, hee shall not be able to hurt thee, GOD loues thee still, and loues thee tenderly, thou art deare to him at all times. Therefore whatsoeuer it is, it shall not separate thee from the louelove of God in Christ: and when he could name no more, he names in generall; saith he, neither men, nor Deuils, nor any thing shall doe it.

Againe, it is not so bad, (I say) but it may be best for thee, it may doe thee good: for our nature is so rebellious, and so set vponupon things of this world, that except God should take this course, to worke a wearinesse in the World, to mortifie our lusts, if GOD should not take such courses, our nature would bee ready to rebell: therefore GOD dealeth so with men. Sometimes he afflicts thee with sicknesse, sharpe sicknesse, which is irksome to thee; but know, that if that disease were taken from thee, thou knowest not what thy heart would doe. Some men bee afflicted p. 193with enmity of others; thou knowest not, if thou wert friends with all men, how thou shouldest be. Thou art afflicted in the world, in thy wife, in thy children, in thy neighbours, in thy name, in thy estate, and though thou thinke with thy selfe, If I were free from this, I should be happy, I should bee humble, I should serue GOD the better; I say vntounto thee, thou knowest not what thou shouldest be: A mans minde doth not know what it would be in another estate, onelyonly he knows the present. If thou haddest such and such circumstances, if thou haddest wealth, if thou haddest such crosses remoued, if all things should goe well with thee, Oh then thou wouldest be happy: but thou knowest not what thou shouldest be. You know what the Prophet said to Hazael: (saith he) Doest thou know what thou shalt be when thou art King of Aram? Thou knowest how thou art affected now, but thou knowest not how thou shalt be then, when thou art a King, then thou wilt be answerable to thy state and condition. So much for the second Objection.

Thirdly,33Obiect. it will be objected; It is true, if GOD did heare my prayers,Concerning Gods hearing our prayers. or if he did vsually heare the Prayers that the Saints make, that it were no more but seeke and hauehave, we would trust in GOD in difficult cases: But I finde by experience, that I pray, and he doth not answer me: and it is not my experience onelyonly, but it is the experience of others likewise; p. 194they pray, and GOD doth not heare their prayers; what should sustaine me therfore now?

Ans.To this I answer; It is certaine that GOD alwayes heares thy prayers, there is no doubt to be made of that; he is a God hearing prayers, and hath made a promise, that when they come, hee will heare them: Be assured therefore that he heares. But now to answer thee.

First, there are many cases wherein GOD heares not:Why God heares not sometimes. as first, it may bee thou askest amisse.

Obiect.But thou wilt say, My heart is right; and therefore I hope I aske not amisse.

Ans.Yes, though thy heart be right, thou maiest aske amisse,When we aske amisse. out of mistake, out of want of iudgement; thou must not thinke with thy selfe, because thy affection is strong to such a thing, therefore it is lawfull for thee, and meete for thee to hauehave it. There are many things which a little childe asketh, which are not meete for him; a wise Father will not second his child in all that he affects and desires: thou must thinke that God will not doe it in these cases. And therefore learne in such a case when thou comest to GOD for outward things, or for the measure of grace, or for the present vse of grace (as you shall heare hereafter) it may be hee answers thee not; yet thou must acknowledge GOD to bee onelyonly wise. If we could remember that in 1 Tim. 1.19. p. 195To the King onelyonly wise, be glory and immortality: we thinke our selues wise too, wee thinke that we hauehave some part of wisdome; but if we did beleeue that he were only wise, that is, if thou diddest beleeue that none were wise but he, thou wouldest be content toresigne thy selfe vntounto him, let him doe with thee what he will, although thou see no reason, yet thou wouldest be content. Therefore when thou commest to aske at Gods hands, thou shouldest be ready to say thus; LORD, I see no reason why this should not be good, and yet I may be deceiued, I may be mistaken: Therefore I will not aske it absolutely; It may be the want of it is better for me then the enioying of it; it may be, to be crossed in it, is better for me then to hauehave successe in it: thou art onelyonly wise, I am not able to iudge: and therefore when wee come to aske any thing of GOD, thus wee should doe. Paul, when he comes to aske the mortification of his fleshly lusts,2 Cor. 12.2 Cor 12 2 Cor. 12. one would thinke he might hauehave asked that absolutely, we cannot see how GOD should not heare that prayer, and yet in that case Paul was mistaken, GOD saw it was best to suffer that lust to continue vponupon him, and to contend with him; thou shalt not be free from this strong temptation; for, saith he, by this I will humble thee, thou shalt hauehave a better grace then thou shouldest hauehave if that lust were taken away: when Paul saw that the continuance of that p. 196vponupon him, it humbled him more, that it brought more glory to God, that it shewed Gods power in his weaknesse, he was content, hee saw that he was deceiued before: I say, in such a case a man may be deceiued, much more in outward things. You know, the Disciples, when they came to aske fire to come downe from Heauen, they thought it was a zealous request; but CHRIST tels them that they were deceiued, they knew not from what Spirit that request did come; If it had come from GODS Spirit, hee would hauehave heard it, but they were deceiued: So if thou wouldest hauehave GOD heare thy prayer, know whether they come from Gods Spirit, whether thy prayers be the voyce of thine owne spirit, or of Gods Spirit; if it be the voyce of GODS Spirit, he heares it alwaies, because it askes according to his will; our spirits may aske that which is good, but not that which is fit at this time.

22When we are not fitted for mercies.Secondly, he will heare thee, but it may be, thou art not yet fit for the merciemercy, not because he doth not heare thy prayer, and tender thee in that case thou art in, but thou ar… not yet fit, herein GOD deales with vsus as the Physician deales with his Patient; The Patient earnestly desires such and such things; The Physician wants not will to giuegive them him, but he resolues to giuegive them as soone as he is fit: and therefore he makes him stay till hee hauehave purged him, and made him fit for it, till hee p. 197be fit for such a Cordiall, for such a Medicine, that it may not hurt him: it may be GOD staies thee. So the men of Beniamin, they were fitted when they had fasted and prayed three times; when they had fasted once and twice, they aduentured, and preuailed not till the third time. So GOD defers long: What if thou fast and pray, and GOD doe not heare thee, yet conclude not with thy selfe, that thou art not yet fit. There is somewhat more that must be done. Dauid, a man would thinke that he had beene fitted for the Kingdome before that time, but GOD deferred it vntill Dauid was humbled enough, till he was broken enough, till GOD had prouided a Kingdome, as he promised.

And so he did with Ioseph, and so with the people of Is…ael; they were kept long in bondage, they were long pressed, before they were fit to be deliuered: GOD tendred his people then, hee had no delight in their afflictions. And so we may see in the whole Booke of the Iudges, how God suffered his people to be afflicted, to fit them for deliuerance. So thinke with thy selfe, thou art not fitted yet; & if thou wouldst go by a rule,1 Pet. 5.6.1 Pet 5:6 see the rule, 1 Pet. 5.6. Humble your selues vnderunder his mighty hand that he may exalt you in due time. (Marke, whensoeuer God layes any affliction vponupon any man, his end is to humble him. And if the worke be done, he will performe that which he hath promised, assoone as thou art humbled, he will exalt thee: p. 198therefore that word is added, he will exalt you in due time, not when thou thinkest hee will before-hand, for GOD is wise, and will doe it in due time, if he should defer it beyond the time when thou art fitted, he should not doe it in due time, but beyond the time.

Againe, if he should send deliuerance before thou art fit, it were not in due time, it would come too soone: But assure thy selfe, when thy heart is humbled and weakned from the world, when thy lusts are mortified, and when thou art made spirituall and heauenly-minded by such afflictions, be sure, GOD will not deferre one iot, he will come in the exactnesse of time, that as it is said, in the fulnesse of time his Sonne came, so it is in the fulnesse of time before he will saue thee, in the fittest time. Therefore I would say to thee, whosoeuer thou art, that suest to GOD for pleasure, for honour, it may be, to be relieued in thy state, for health, for life, or for comfort; I say, GOD hath made a promise, and it is impossible that he should faile in the performance of of it,Prou. 22.4.Prov 22:4 as Salomon saith, Prou. 22.4. Riches, and honour, and life shall he giuegive; but to to whom? to him that is humble, and that feareth the Lord. You must put in both the conditions. Many men feare the LORD, which are not humbled; and some men are humbled, but they hauehave some secret way of wickednesse, wherein they are induldent to themselues; but they must goe both together. Let a man be holy, that p. 199he may hauehave no way of wickednesse in himselfe, and let him be humbled, or else GOD may bestow wealth on thee, but if thy heart be not holy, thou wilt forget GOD in it. And if he giuegive thee health, if thy heart be not humbled, thou wilt be ready to vse it intemperately, thou knowest not thine owne heart: but be assured, when thou commest to God, he heares the requests that are made by his Spirit, that if thou be prepared, he will not deny thee, the promise is absolute, let the condition be fulfilled: for those are the words, The reward of humility, and the feare of God, is riches, and honour, and life: Except not these, when there is not the precedent preparation: for it is not best for thee.

Thirdly,33To make vsus pray feruently it may be GOD doth it not because there is a defect in thy prayer, hee will hauehave thee pray more feruently, that condition is put in,Iam. 5.Jas 5 Iam. 5. The prayer of the righteous auaileth much, if it be feruent. Indeede GOD might bestow blessings vponupon vsus for the meere asking, if we did but make our requests knowne; yet he is pleased to require that condition that our prayers be feruent, and he defers the giuing of the blessing vntill we be quickned: and therfore he defers oft-times, to inhance, and to cause vsus to prize his blessings, (lightly come, lightly gone, as we vse to say.) Things that come easily, we willingly part with, but GOD will hauehave vsus prize them high: and therefore we must begge them earnestly, he holds them p. 200backe to affect our appetites, to make vsus contend with him in prayer; or else why did hee deferre to grant the Woman of Canaans request, why did he defer to giuegive Iacob deliuerance from his brother Esau? if he had done it in the beginning, Iacob had not so wrastled, he had not done that excellent duty of prayer all night. When Hannah comes to aske a sonne of the Lord, he hath giuen to many with lesse adoe, but he would not grant it her till her spirit was troubled, till she prayed earnestly with contention and violence, that Ely thought she was drunke: No, said she, but I am a woman troubled in spirit: they must be earnest, those prayers that God will hauehave at thy hands; and if thou be not heard, goe and mend thy prayers that thou mayest mend thy speeding; quicken thy prayers, as thou labourest to make thy heart more righteous, that thou mayest be fit. The prayers of the righteous preuaile much, if they be feruent: so pray more feruently.

44When it crosseth Gods prouidence otherwise.Fourthly, it may be God heares thee, but it crosseth some other secret passage of his prouidence. There are many things that GOD the great Gouernour of the world must bring together; and though thou see no reason why he should not heare thee, yet it may be hee will discouer vntounto thee, that the sum of all things being put together, thou shalt see that it is not best for thee to be heard. Dauid now, when he comes to aske a request at Gods hands, that he might build him a Temple, it was a thing that p. 201he desired, and he made no question but that it was according to Gods will▪ and Nathan was of that opinion too, Goe, saith hee, and doe all that is in thine heart: Dauid did not know what belonged to that businesse, because no man can iudge of those things that GOD hath appointed to bring to passe, a man cannot see round about all the corners of GODS prouidence, no man is able to see it: wee see not the concurrence of things, how one thing stands with another. And therefore we ought not to looke in such cases to be heard; as the Wisemen, they thought it fit to hauehave returned by the way they came, but God saw a reason to turne them another way. Therfore be not hasty in thy requests, but know that GOD is wise, and will worke all for the best, his glory must goe in all, and one thing must be done, that his end may be brought to passe in all.

Againe, it may be God will grant thy request; but for the manner, and the meanes by which he will doe it, and for the time, it is in his own power. But because these things are knowne, I will not stand to presse them farrher: but now I come to the last Objection.

Last of all,44Obiect. you will be ready to say, It is true, I would trust in God, About the prosperity of wicked men, and the Saints afflictions.if he did alway shew merciemercy for my sake, If I saw the Saints alwaies bring their enterprizes to passe, If I did see it still well with them that trust in him, but I finde it contrary for the most part: It is ill with them that trust in the Lord, and euill p. 200men prosper; and therefore what encouragement hauehave I to trust in GOD in this manner as you exhort me to doe, when I am brought to such an exigent, to such a case that my life or my goods are in hazard, or my name, it is not my best way so to doe: I see by experience, that those that are wise men, politique men, and those that hauehave the greatest meanes, they prosper, when as other men that feare GOD, doe not bring thy deuices to passe.

I will answer this, and so will hauehave done with the point.

First, I answer, it is true, that ill men ofttimes doe prosper, and that good men many times doe not succeede; I say, we will not deny it: for wee see the Scripture is plentifull, Psal. 37.Psal. 37.Ps 37 Feare not the man that bringeth his enterprizes to passe: where it is supposed that they doe so.Ier. 12.1.Jer 12:1 In Ier. 12.1. Why doe the wicked prosper? where the Prophet sets out in particular how they prosper; he saith, they grow and take roote, they spring, and bring forth fruit. And you know what Salomon saith, who was a wise man, and looked through many euents that fall out vnderunder the Sunne:Eccles. 8.14.Eccl 8:14 Eccles. 8.14. I hauehave seene this venity, (saith he) that where should hauehave beene Iustice, there hath beene wickednesse, and it hath come vntounto the iust as vntounto the wicked: I hauehave seene the Battell hath not beene to the strong, nor bread to the wise. And so he goes along, as you know well. He sets out in that Booke plentifully, that euill men may prosper long, and p. 201may exceedingly bring their enterprizes to passe.

Againe, on the other side, the Saints may not prosper, and that in those things which they doe according to Gods will. When Christ sent his Disciples ouer the Water, and bade them goe to the other side, yet they rowed all night, there w…s a great storme, that they could doe no good, so that they were in great jeopardy and danger, and yet it was his owne appointment: So, I say, thou mayest goe about a businesse, and yet finde such stormes, such contrary windes and waues, such streames running against thee, that thou mayest be exceedingly hazarded, though GOD himselfe set thee on worke. When Paul went to Macedonia, you see GOD called him from another place, and bade him goe thither: you shall not finde that Paul was the better vsed; nay, you shall finde, that for the time, he seemed to doe lesse good there of any place, there were few that beleeued in GOD. And Peter, when hee came to CHRIST on the water, he had a warrant for it, he did that which was a fruit of his faith, yet for all that he sunke, he beganne to sinke, till CHRIST put forth his hand, and was saine to helpe him. Therefore I say, you may goe about Gods businesse, and yet it may not prosper. Therefore wee must set downe that conclusion; it is a great light to know that it is so. The Wiseman giues the reason of it, Eccles. 7.14.Eccles. 7.14.Eccl 7:14 (Saith hee) Thou shalt finde great p. 204variety, thou shalt finde some times, good times: and in the day of wealth, when thou hast it, reioyce.

Againe, another time afflictions will come, know that GOD hath done this for some purpose: He hath made this contrary to that, that thou shouldst finde nothing after him. That is, that all the world may see that his wayes and his actions are past finding out. If God should deale alwayes after this manner, you might know where to hauehave him in his wayes: If he should alwayes giuegive affliction to sinners, a man might say, surely GOD will doe this: but it is not so, hee hath made this contrary to the other; that is, he takes different courses with men, he hath made this contrary to that, that men should not finde the print of his footsteps: to say that GOD will certainely doe this another time. Therefore hee addeth those words, which doe immediately follow, that none might finde out any thing after him: I hauehave seene the iust perish in his Iustice, and I hauehave seene a wicked man goe on long in his malice. This God hath done, that men might know to feare before him, that men might learne to cry out with Paul, Oh the depth of his wisdome, and vnderstanding, and his wayes are past finding out; that men might tremble before GOD, and acknowledge his wisdome. But I come now to a particular answer: for it is a point worthy the answering, it is a point that will stand vsus in much stead, when wee meete p. 205with many such objections as mans heart will hauehave in that case. Therefore I answer particularly and briefely.

First,We must not iudge by Gods outward proceedings. though GOD doe so, yet remember that thou must not iudge any thing, till thou see he hauehave finished the worke: thou wilt not iudge a mans worke till hee hauehave done it: If a man goe about to build, iudge not his worke till it bee done, because thou seest not for what end many things are framed and made, wilt thou therefore say that hee is an vnskilfull builder? it were folly to doe so, but stay till hee hauehave finished worke, and then see how one part answers with another, and in what proportion. So in all the workes of GOD, if thou see it goe well with those that are ill, and those that are good are afflicted, stay till thou see GOD hauehave finished his worke.

And therefore I say to thee in this case, as Saint Iames saith; Know ye not what end the Lord made with Iob? So marke what end the Lord makes, as with Iob, so with all the Saints; know what is their ends. And otherwise take all the euill men, as Ieroboam and Saul, and see what end the LORD made with them; their prosperity was as a pleasant Dreame, which was soone gone; as the flower of the grasse vponupon the house top, which withereth: Looke to the end of things. I cannot stand on it.

Secondly, though the wicked prosper, yet their prosperity hurts them as much as affliction p. 206and aduersity doth good to the godly, their prosperity slayeth them, whereas the afflictions of the other benefits them: if thou finde this to be thy case, that thou prosper, and that thou seest thou goest on in sinne, thou hast no cause to reioyce in this; or if thou seest other men prosper, thinke them not happy for this, it is out of mistake, It is the miserablest condition in the world; you know what GOD did to Hophni and Phineas, he did not afflict them, he let them goe long, he sent them no disease, hee interrupted not their course: What was the reason? Hee had a purpose to destroy them.

So againe when thou dost not succeede in thy matters, but art crossed, yet so long as that will doe thee good, what needest thou care?

Obiect.But, you will obiect, My afflictions are great, and many, and therefore how shall I beare them?

Answ.I will instruct thee; I say thou hast neede of strong afflictions.We hauehave need of long and strong afflictictions. Some Colts are so vntamed, they must needs be broken so some corruptions are so vnruly, that they will not be wrought out without great afflictions.

Againe, thou needest many afflictions, because the corruptions of thy heart are of diuers sorts, and if there were but one affliction, it would not serue the turne.

Againe, thou hast neede that afflictions should continue long, because sinne is very naturall; some are hidden, and long a breeding, p. 207and cannot easily be remoued. Therefore what though thy afflictions be so,Dan. 11.7.Dan 11:7 as is is said Dan. 11.7. They shall fall by the Sword, by the Famine, by Captiuity many dayes. These were men of vnderstanding, holy men, yet they had great afflictions of diuers sorts, Sword and Famine, such as Iames speakes of, and long afflictions for many dayes. Now all this was to doe them good, to try them, to purge them, to make them white. So when those afflictions are to doe thee good, and their prosperity for their hurt, let this satisfie thee.

Thirdly consider, that though they doe prosper, and godly men doe not so, yet their low estate, their imprisonment, their pouerty, their obscurity, the disgrace which they are vnderunder, this is better to them, then the honour, and the pompe, the titles and the riches that euill men hauehave. I can but name these things. Psal. 37. A little that the righteous hath, is better then the riches of many wicked. What is the meaning of that? That is, they hauehave more comfort in that little, then the other hauehave in their faire Pallaces, in their great states; thou mayest hauehave more comfort in a little, then they hauehave in their abundance; thou mayest hauehave more comfort in obscurity, as Paul saith, as not knowne, though a man be obscure, yet if he be knowne to GOD, and to mens consciences, he is of greater eminency then those that are in the highest place. So though thou hauehave poore possessions in outward things, though p. 208thou be melancholique, and alwayes sorry, yet that little, that very condition is better to thee then the outward condition is to the other.

Fourthly, in perillous times this is a great difference: for though a man hauehave prosperity, yet certainely, a hard time will come, a time of sicknesse, and of temptation, and of death will befall vsus:Psal 37.Ps 37 Psal. 37. In perrilous times they shall be confounded: here is the difference: and they shall melt as fat: that is, In such a time their hearts shall faint, and such men hauehave nothing to sustaine them; they shall be confounded in such a time, they shall not know what to doe.

Quest.But now you will say, What perrilous time is that, when GOD will deale so with them, you will say, in those perrilous times, for ought we see, the Sword deuoures one as well as another; certainely, it sweepes away one as well as another: Sicknesse, when it comes, it sweepes away one as well as another: And therefore in the perrilous time, I see no difference between the godly and the wicked.

Answ.I answer, There is difference when the same affliction fals vponupon both.Ier. 24. Difference betweene the Saints and others in the same afflictions.Jer 24 Looke in Ier. 24. you shall finde there, that both were carried away captiues, good men and bad men, the whole Chapter is spent in it; it is but a short Chapter: See there what is the difference there is in the same afflictions which fell to both: saith he, There were two Baskets, the one was full of good Figs, the other was full of bad, which p. 209could not be eaten for badnesse, looke in the Text, you shall finde that both were carried away captiue, but here is the difference, they were carried both in an indifferent manner, (saith he) you shall be carried captiue aswell as the other, the good Figs in the Basket, but I will know you, mine eyes shall be vponupon you to doe you good, and I will bring you backe in due season, and I will plant you in captiuity, and you shall grow; and I will build you, and you shall not be destroyed; and I will giuegive you a heart to know me in that condition; and I will be your GOD, and you shall be my people: all this will I doe to you, although you be in the same affliction. And what will hee doe to the other? They shall be carried in a Basket into captiuity, but, saith the Lord, I will make you a reproach, I will make you a curse, I will make you a common talke, I will destroy you when you come into captiuity, with the Sword, with Famine, with Pestilence, mine eyes shall be on you for ill in such a case. So I say, the same Beesome of destruction may sweepe away both, the same Sword may deuoure both, the same disease may seaze vponupon both, there is no great difference outwardly in the same affliction; both may die, and is there not great difference in their death? both may be sicke, and is there not a great difference? In the one his heart is made glad and light in Gods countenance, in his Beloued; when as the other hath nothing to hold him p. 210vp: The one hath the consolation of the Spirit, the other wants it.

Againe, consider in affliction there is great difference, as you shall finde this difference betweene the condition of the Saints and others, although their outward condition seeme to be alike; The euill man stands in slippery places, and his condition is vncertaine, and it is a great miserie to be vncertaine, for a mans condition to be ready to be blowne downe with such a winde, he knowes not how long he shall continue and stand; so they stand in slippery places. The other, those that are built on Christ, are like the house built on the Rocke, they are sure it shall be well with them.

Againe, afflictions that come to the wicked, they come suddenly. Therefore it is a thing proper to the wicked,Prou. 1.27.Prov 1:27 Prou. 1.27. Their desolation shall come suddenly, and their destruction as a whirlewind: Why, is it not so with the godly? doe not they often perish by sudden death? doth it not fall on them? doe not sudden changes come to them as well as to the others? No: Things are sudden, not from their suddennesse, but from the want of the preparation of the person that they fall vponupon: therefore GOD will not send affliction vponupon his children till he hauehave prepared them; hee will prepare them, and then it is no matter if they come suddenly, it is no matter though he strike them suddenly before they be aware; when he hath fitted them, it comes not suddenly, Death p. 211comes not vponupon them as a snare: that is to be taken in a snare properly, when the Beast is taken in a snare by the Huntsman, or by the Fowler, who meanes their destruction; so afflictions come vponupon euill men as a snare, when as they are taken in an euill Net, Satan takes them there to destroy them eternally.

Againe,Afflictions easie to the godly. the afflictions of the godly are not so heauy to them, as the afflictions of the wicked are; GOD afflicts them in the branches, not in the roote; they drinke of the Cup, but not of the dregs; but as for the wicked, hee smites them so, as that hee smites them not the second time, that they roare for his wrath: Psal. 31.24.Psal. 21.34.Ps 21:34 The godly, though hee fall, yet shall he rise againe, he shall not be cast off, the Lord puts vnderunder his hand: That is, though the godly fall into affliction, yet he is not broken in the fall, GOD puts vnderunder his hand, hee fals soft, he fals not so as to breake his necke, to be vndone; so there is that difference. So that, though GOD doe the same act to both, yet he doth it to the one for louelove, to the other he doth the same act for destruction.Simile. Like to a man that loppes Trees; there is a certaine season in the yeere, when if he loppe his Trees, they will be the better for it, if they be lopped in due season, they are the better; loppe them at another time, and they will wither: So God comes to the wicked man in the vnfittest time to him, a time when they looke not for him, a time that the wicked men feare least, then p. 212hee comes iust as a Thiefe doth in the worst, and most dangerous time of all for the owner of the house, then comes the Thiefe, he pickes out that time: So GOD comes vponupon the wicked, and afflicts them when they are in peace and prosperity: take heede that he loppe thee not at that time when thou shalt wither to destruction, when thou art not prepared. So the Scripture saith, sudden destruction comes vpwicked men: So that suddennesse is when men are not prepared. And so when God saith, will free the godly from sudden death, his meaning is, he will prepare him, and fit him for death. Put all these together, That the wicked bring their enterprizes to passe, that the godly are crossed and afflicted, that GOD hath a speciall end in this, that death, affliction, and sicknesse come suddenly vponupon none but wicked men, and it will giuegive satisfaction to any man. I should come now to presse the point, but the time is past, I cannot doe it. So much shall serue for the second Vse, for the answering of the Objections.

Faith must be improued to increase sanctification.The third thing to set faith on worke in, is to sanctifie you, to mortifie your lusts, to reuiue and strengthen you in the inward man, and to make it quicke in eueryevery good worke. This point I intended to handle at this time. Faith is exceeding effectuall to doe this. I will touch it but in one word, I will not hold you long. Set faith aworke to sanctifie thy heart.

Quest.You will aske me, How shall I doe it?

p. 213Faith doth it diuers wayes,Ans. I cannot goe thorow them:How Faith sanctifies the heart. Set faith a worke, to beleeue the forgiuenesse of thy sinnes, to beleeue the louelove of GOD towards thee, to beleeue the promises, and thou shalt finde that these will sanctifie thy heart, this act of faith wil purifie thy-heart. But how can that be? Because this shall turne thy heart from thy sinnes, to GOD: for there is no way to mortifie lusts, and to quicken thy heart, but by causing thee to delight in GOD. No man can hauehave his heart weaned from sinne, diuorsed from sinne which he hath beene wedded to all his life, except he find another Husband, in whom hee may delight more. Now the more thou beleeuest that God is thine, the more thou beleeuest that thy sins are forgiuen, the more thou canst set faith on worke to doe this, the more victory thou shalt get ouer thy sinnes, that is the nature of mans disposition, that still it desires that object that is amiable and pleasant. Now if thou looke on GOD as a Iudge, that will turne thee away from him, that makes thee continue stil in sin; but when thou lookest vponupon him as vponupon one that loues thee, as one that fauoureth thee, as one that is thy frend, that accepts thee, this will winne thine heart, this will cause a mans heart to turne from sinne, to turne from darknes to light, it will make him to leaue the wayes wherein he delighted before, it will diuorse a mans heart from the sinne wherein it hath taken pleasure a long time, so that p. 214it shall neuer get the victory ouer it. Therefore the best way in such a case, is to set faith aworke to beleeue the forgiuenesse of sinnes; remember the promises of GOD, those promises you hauehave heard often, that God will forgiue thy sinnes, that he will pardon thee, take these promises, and apply them; see GOD ready to forgiue, this will turne thy heart from sinne, thou shalt finde sinne dye and wither in thee, and thy heart to growe and bee quickned in grace: you know, that to get a louing heart, is to beleeue that GOD loues vsus, to beleeue that our sinnes are forgiuen. Now I say, there is nothing that weakneth sinne indeede, but to louelove GOD; whatsoeuer sinne is weakned by other meanes then by louelove to GOD, by turning the heart to him by repentance and mortification, that sinne lyeth hid, though it seeme no way to increase: this increaseth louelove, when we beleeue the promise of GOD, that he is ready to forgiue, that is effectuall for this purpose. When CHRIST came to Peter, and said vntounto him, Louest thou me? then, saith he, feede my Sheepe. So after this manner, when thou once beleeuest that GOD loues thee, and canst bring thy heart to louelove him againe, if now CHRIST should come to thee, and say, Louest thou me, who loued thee, and gaue my selfe for thee? If thou doest louelove me, disdaine such a thing which I hate, doe not such things as will grieue me; keepe my Commandements, keepe my Sabbaths; if thou louest me, let not thy conuersation p. 215be in wantonnesse, in strife and enuying; it thou louelove me, labour to bring some glory to my Name, and to doe some good to mankinde; if thou louelove me, be diligent in thy Calling; if thou louelove mee, honour mee, doe good to others, doe good to thy selfe with it. Let a man goe thorow all the particulars of sinne, and he would abstaine from it, if hee would set faith on worke this way to sanctifie his heart.

Againe, faith doth it by ouercomming the World, that when a man is drawne, one of these two things drawes him, Either some offer of some great benefit, or some great euill which he is put in feare of: now when hee lookes, and seeth that GOD is able to keepe him when men doe their worst, and that hee can giuegive him a heauenly Kingdome, when he lookes to the promise, he is aboue the World.

Againe, he not onelyonly ouercomes riches, but he makes aduantage of them; hee not onelyonly loues them as a slaue, but he gets the victory ouer them, and hee gets seruice from them. And so when men can make their recreations to serue their turnes for better purposes, when a man not onelyonly ouercomes them, gets the victory of them, but makes them seruiceable, so a man make aduantage of the World.

Againe, when thou wouldest hauehave thy sanctification increased, increase thy faith. The more thou beleeuest, the more the Spirit of Christ is conueyed into thy heart. The stronger p. 219thy faith is, the more the winde of grace, the sappe shall flow from CHRIST into thy heart. As old Adams corruption, it is with the grace of CHRIST, when thou commest neere, thou art ingraft into the similitude of his death; that is, there comes a gift from him, he sends his Spirit into thy heart, that doth make thee ioy in him, that causeth thee to dye to sin, and to liue to righteousnesse. This I thought to hauehave opened: But so much shal serue for this time, and for this Text.

FINIS.