The Way of Life, Treatises 4 · Treatise 3 (3 of 3)

The Way of Life · Treatises 4 · Treatise 3 (3 of 3)

p. 419Now for application, first, against all such as are not watchfull to prayer, or come not with a spirit of faith, to such a sacred Ordinance; I doe not so much stand wondring at carnall men, if they neither pray morning nor evening, for how should they call on him, on whom they have not beleeved? but to looke to Christ for grace and mercy, this is not in their hearts to doe, and therefore it is no wonder if they pray not; and yet to you I say, as ever you thinke too finde mercy at the hand of God, so get a spirit of faith and prayer.

But yet secondly, This casts shame upon the people of God, professors of the faith, and of the life of faith; how many of them, even some ancient godly men, that in very prayer will fall fast asleepe, sometime the hand lifted up, but the heart fast asleepe? Is not this a prophaning of the name of God? Can wee bee accepted in such a case? Now therefore take this word home with you, p. 420Cursed be he that brings a lame sacrifice to God, and hath a better in his flock, Mal. 1.14. these will be Gods fatherly curses, and though it be not in wrath, yet you should know what a Fathers frownes be, if you present him with such drowsie worke; and therefore I charge you in the Lord, as you would be knowne to be Christians, shake off drowsinesse in this duty.

And this may reprove another sort, that have left off to pray, save onelyonly when the Spirit moves them; never take care to prepare the heart for such a worke as this is; neither prepare matter, nor keepe the heart in a praying frame.

And therefore for a second Use; Let it bee an exhortation to every Christian soule, that desires to live by faith; in whatsoever you live by faith, be sure you be not without the life of faith in your prayers: Some men cry downe Prayer; but is it not the end of Preaching, that you may learne to pray? Let fath therefore live in them, else they will be but dead prayers; we discourage not any man from reading a prayer, onelyonly this we desire, that you may live in your prayers, and so live in Gods sight for ever. Goe home therefore, and call to remembrance what you have heard, let it be your care to observe and lay up daily some fit matters for your prayers, and lay up the chiefest of these against the times of your greatest mournings, and thanksgivings; Lay them not up for a day or two before, but from day to day; Lay up the bulkie passages of Gods waies, and your owne, that you may have them in readinesse against p. 421speciall occasions, and then keep your heart in a praying frame, pure from wronging God or your brethren or neighbours, and be sensible of what you come before God for, and keep your hearts in a very reverent and holy awe of God, and pray for what is according to Gods will for matter, and according to the Spirit for manner, and stand upon your watch-Tower, to see what God will answer, and use the meanes to obtaine your desires, and come with confidence that your persons and prayers are accepted, and when you are in the lowest case, and make the poorest shifts, then looke up to God in the name of Christ, and then shall you finde your prayers not drowsie and dull, but such life in them, as will put a life in your callings, and in all the duties that ever you performe, and it will be matter of much comfort and refreshment to you.

HAving gone through the principall works of the life of sanctification; We come now to speak of the third part of our spirituall life, which is the life of consolation. And by faith it is that we live comfortably in this present world. Now we live, if you stand fast in the Lord, 1 Thess. 3.7, 8, 9. What doth the life of a Christians justification depend upon other mens standing fast? or in case of our life of sanctification, if other men fall, must we fall too? Might not Paul live that life, though the Thessalonians shrink from the grace of God, and decay in their first love? God forbid.

p. 422The life of sanctification stands not upon the standing fast of his hearers, but he speaks of the life of the joy and comfort of the spirit and soule of himselfe, if they shall stand fast in the purity and practise of that Doctrine they had received from him, that would be the life of his comfort, as you may see in the verse following, Wee were comforted in all our afflictions by your faith; your standing fast comforts us in all our afflictions; life is not life, if it be overwhelmed with discouragements: Their stedfastnesse in the faith did breed joy in the Apostle, and that joy was his life. Now then to shew you, that as consolation is the life of our spirits, so it is by faith, that we live this life in this world. Rom. 5.1, 2. Being justified by faith wee have peace with God, and rejoyce in hope of the glory of God: By faith we have the peace of our justification, and thereby we have accesse to God in the estate of grace wherein we stand, and by the same faith doe we rejoyce in the hope of the glory of God; that is the work of faith, first to justifie us, and then to pacifie us, then to inlarge us to joy and rejoycing in the Lord; 1 Pet. 1.8. Whom though you have not seene, you do love, and beleeving in him you rejoyce with joy unspeakable, and full of glory. So that you see the point is plaine, a most heavenly argument.

Now for the opening hereof, let me shew you how it comes to passe, that faith in Christ doth work this consolation in beleevers.

There are two principall works by which faith brings us on to consolation, and maintaines it in us.

p. 423First, Faith prepares us matter of joy.

Secondly, It applies that matter to our hearts, and exhibits just occasion of consolation to us.

For the first, three matters there be of joy, which faith prepares for us to chew upon, and to comfort our selves in, and in them a man cannot rejoyce without faith.

The first and principall thing which faith doth lay hold on, as matter of joy, is fellowship with Christ, and under this is all the rest wrapped up. Christ dwels in our hearts by faith, Eph. 3.17. And by him we have accesse to the Father, and by saying we trust in him, we make him our God, Psal. 90.1, 2. and by faith it is also that we receive the promise of the Spirit, Gal. 3.14. So that by faith it is, that we doe lay hold upon the Son, by the Son, on the Father, and on both by the Spirit: For faith distrusting our owne naturall good parts, and all the blessings of this life, and all the Ordinances, and whatsoever might deceive us with false joyes, it carries us directly to Christ Jesus, and fastens all our hope upon him, and so have we accesse to the Father, and are filled with the holy Spirit, and all these are matter of our joy; Yet a man may have all these, and yet live uncomfortably, but yet here is the matter of joy, faith gives us the blessed Trinity to dwell in our hearts, and so makes up our joy.

First, the Father he is called the God of all consolation, 2 Cor. 1. and he speaks of both the Father and the Son, 2 Thess. 2.16. a place well worthy observation, Now our Lord Iesus Christ himselfe, p. 424and God even our Father, which hath loved us, give us everlasting consolation; where he sets forth both the Father and the Son, as those that give us everlasting consolation, and so my soule doth magnifie the Lord, and my spirit rejoyceth in God my Saviour, Luke 1.46, 47. speak of both the Father and the Son: And so likewise doth the holy Ghost, it is his proper style to be called the Comforter, Iohn 14.16. And he shall abide with you for ever. Iohn 16.22. I will see you againe, and your joy shall be full, and it, shall no man take from you: He meanes he would visit them by his Spirit, and therefore it is called joy in the holy Ghost, Rom. 14.17. So that herein stands the matter of our everlasting joy. By faith we lay hold on Christ, and in Christ we have accesse to the Father, and by faith we receive both Father, Son, and holy Ghost, to dwell in us; and thus it prepares us matter of joy.

Secondly, Faith brings us on to fellowship with the meanes of grace, it will not rest, but if it be possible, it will bring us under the joyful sound of Gods Ordinances, wherein it may enjoy this Fellowship with the Father, Son, and holy Ghost: Faith brings us on to make use of the Ordinance more then else we should do; so as like new born babes we desire the sincere milk of the word, 1 Pet. 2.2. and we are new borne, when faith is fashioned in us; And David speaking of this confidence in God, saith, Though warre should rise up against me, yet in this would I be confident, Psal. 27.3. and see what followes; One thing I desire, yea and I will desire it, That I may dwell in the house of the Lord all the p. 425dayes of my life, to behold the beauty of the Lord. This faith doth, and by so doing, prepares matter for our consideration, and consolation; Psal. 89.15, 16. Blessed are the people that know the joyfull sound; that is, the sound of the Gospel; They shall walk in the light of thy countenance; in thee shall they rejoyce all the day long. There is the joyfull condition of a Christian in the enjoyment of the Ordinances, they can every day make an holy day of it, as it were. Psal. 119.111. Thy testimonies are mine heritage, they are the rejoycing of my heart, ver. 162. I rejoyce in them as one that findeth great spoiles; He never came to an Ordinance, but as a souldier to the spoile, after a great battell, as he having had a battell with his corruptions that fight against his soule. Now he comes to see what God will say to him, and he will make himselfe a saver, and get a booty out of every Commandement, promise, or threatning hee heares: Thus faith comes to divide spoiles. It is true, sometimes men come and find spoils in the Ordinances, that never battelled with their corruptions before, for sometimes God is found of them that seek him not, and so many a man that never struck stroak gets spoiles: They come and wonder at the presence of God is there, and cry out, God is among them of a truth, 1 Cor. 14.25, 26. Thus a man that lives under the joyfull sound of the Ordinances, he hath ever matter of as much joy, as a Souldier after victory; Esay 12.3. With joy shall they draw waters out of the wells of salvation; and what are those wells of salvation? are they p. 426not the Ordinances of God from whence wee draw consolation, and edification, and a supply for all our particular needs.

Thirdly, Faith puts forth another notable work in preparing us matter of joy, and that is purity of heart, without which there is no spirituall joy to be hoped for. The Sun-shine of Gods favour will not shine upon a dunghill soule, it will shine upon the garden onelyonly, where the seeds of his grace are sowne. The Kingdome of God is first righteousnesse, then peace, and then joy in the holy Ghost, Rom. 14.17. The heart must be purified by faith to beleeve in Christ, and from thence springs joy in the holy Ghost, Acts 15.9. Faith purifies the heart; the heart being pure, is a fit subject for joy; This is our rejoycing, that in simplicity and godly purity, we have had our conversation among you, 2 Corinth. 1.12. This is matter of exceeding comfort in the middest of all discouragements. All the wayes of wisedome are peace, and all her pathes pleasantnesse, Prov. 3.17. By faith we walk in the pathes of Gods grace. Now faith therefore that purifies the heart, keeps the heart in a frame fit for joy: But if a man defile his heart and way; then restore to me the joyes of thy salvation, Psal. 51.8. A man will thereby breake the staffe of his joy, so that he shall not feele the supportance of his comfort strengthened in him. Gods Spirit being grieved, (as grieved it will be, if we defile our selves by any sinfull lust) it will grieve our spirits; but if Gods Spirit be not grieved, then are we neare to spirituall consolation; but if Gods Spirit p. 427be grieved, then our spirits cannot be comforted; if a man wittingly and willingly live in any sin, he cannot have joy. God is truly good to such as are of a clean heart; You cannot see the Sun shine cleare in troubled waters, all spirituall consolation dwels in a cleane heart: thus faith prepares matter of joy for us.

But now if you think this is enough for a mans spirituall joy, that now he may live comfortably all his dayes; I think no man that knowes what spirituall joyes meane, but knowes that a Christian may have truly fellowship with the Trinity, and may have liberty to enjoy the purity of Gods Ordinances, and be of an honest heart, and walk before God in the simplicity of his soule; and yet experience knowes it to be but over-true, that a man may enjoy all these, and yet be dead-hearted to all spirituall consolation, and therefore there is more goes to this, else it were not possible a Christian should lead a comfortable life. Hee doubts not of his fellowship with the Trinity, nor doubts he of the joyfull sound of the Gospel, nor can he deny, but in some measure of purity, and singlenesse of heart, he hath walked before God, yet he neither sees nor feeles any comfort in these; faith therefore doth something more, when it works us to spirituall consolation.

And therefore secondly, that we may rejoyce in the Lord alwayes, Phil. 4.4. Faith doth not onelyonly prepare us matter of joy, but having prepared it, it applies it and helps us to make use of it to our consolation; faith is of an applying nature; now p. 428let me shew you how faith bestirres it selfe about these three matters, it hath prepared for our consolation.

First, For fellowship with the Trinity, which is the chiefe and principall matter of joy, faith hath this work which wheresoever it works, it sends not away the soule without some due consolation, at least supports the heart in such sort as that it over-wrastles all difficulties; though it have not alwayes largenesse of consolation, yet it never wants so much as swallowes up all outward discouragements. As soone as it makes us to remember the Trinity, it applies fellowship with the Trinity by putting us in minde of what we have received from it. See how this remembring of God quiets the heart in ill houres, and quickens our dead spirits, Esay 51.12, 13. Who art thou, that thou shouldest be afraid of man that shall die, and forgettest the Lord thy Maker? See the ground of this peoples discouragements; God sets forth himself as the Comforter of his people; why then shouldest thou be afraid of the face of the oppressor? I am he that comforts thee; What is the reason the people of God receive no comfort, but are every day afraid of man? What is the matter? Why, thou hast forgotten the Lord thy Maker, and hast feared because of the fury of the evill ones, as if he should have said, if that by faith we would endeavour remembrance of our fellowship with God, and that he the Father of mercies hath given us everlasting consolation: Did but we remember that hee hath given us his Spirit to bee our p. 429Comforter, this would quiet our hearts all the day long: Faith will say, Our God whom we serve is able to deliver us out of thy hand, O King; but if not, yet know, that wee will not serve thy gods, Dan. 3.17. Faith brings God to our remembrance in our worst hours, and quiets us much in all the discouragements that darken our hearts; not such a remembrance that onelyonly thinkes on God, for that may deceive a man, Psal. 77.3. David thought on God and was troubled; not every remembrance of God will comfort the soule; but when I speak of remembrance, I speak not only of remembring God, when the heart is overwhelmed, but faith keepes a daily remembrance of God even from time to time. Transient remembrances of God bring but small joyes; if gained at any time, they are soon gone; but faith remembers God not only in some sudden plunges, as it will doe much then, as David had good experience, 1 Sam. 30.6. when the people spake of stoning him, he thought upon God and was comforted and strengthened; It will help much even then; but much more will it help, if a man in his daily constant course remember God, it will quiet his heart in all changes of sorrow; My people have gone astray from mountaine to hill, from one refuge to another, these have forgotten their resting place, Ier. 50.6. They might have found rest in me, had they repaired to me; When the Dove comes to the Ark, there is rest for her, but while she flutters here and there, she findes no resting place: Men that come daily and duly to God, and remember him, they finde p. 430a resting place in God. You will say, How shall we daily thus remember God?

I answer; Faith wonderfully helps us in this kinde by giving us daily to seek God and his face; and that makes us remember him, Psal. 105.3, 4. Their hearts shall rejoyce that seeke God. When a man daily seeks the face of God for pardon of sin and peace of conscience, the heart of such an one shall daily rejoyce.

Secondly, Daily to remember the Lord, is to wait upon him, and that brings continuall rejoycing, Esay 25.9. In that day it shall be said, Loe, this is our God, we have waited for him, and he will save us, we will rejoyce and be glad in his salvation. Psal. 35.20, 21. Our soule waiteth on the Lord, our heart rejoyceth, because we have trusted in him: It is from out trust, that we have waited on him, and from waiting, we rejoyce in him, specially when God gives us to wait on him with meeknesse and patience, without frowardnesse, Esay 29.19. The meek shall increase their joy in the Lord; They shall not onelyonly rejoyce in him, but grow up in rejoycing.

Thirdly, The remembrance of God will put us in minde what God is, what he hath done for us, and what he will daily doe for us, it will help us to know God, and to judge rightly of God, and this will cause matter of exceeding joy. A man may have fellowship with God, and yet not remember what he hath done for him; Considers not what he is now about, nor what he will do for us, and so the heart is much dismayed, Psal. 77.6. I p. 431call to mind my songs in the night; time had beene, God had given him such comfort, that he had made Psalmes of praise in the night; Now therefore call to minde, that God hath given you also his holy Spirit, as both Himselfe and his Son for you, and have not you then cause to rejoyce? and so this remembrance of him will put you in mind what he hath done for you: God afflicts you, and imbitters both your inward and outward man; why, know He chastens every son whom he receiveth, Prov. 3.11, 12. but shall not the consolations of God be more to you, then all the evill that can befall you; these are but pledges to you, that God delights in your soules, If you were without chastisements, you were bastards, and no sons; yea, and consider what he meanes to do, will not this work for your good at the length? Prov. 3.28. and doth not faith help up to see, that The mercies of the Lord are from everlasting to everlasting, to them that feare him, and thinke upon his Commandements, Psal. 103.17. so as you cannot point your finger at such a time, in which you can say, there was no mercy in such a providence of God; for could you say so, then the mercy of the Lord was not from everlasting to everlasting, but you see, there is no time excluded, God remembers us in our lost and low estate, Psal. 136.6. as well in our greatest discouragements, as in greatest inlargements, and therefore faith workes joy in us.

Fourthly, A man then remembers God, when he prizeth God, and fellowship with him, for p. 432many times we are straitned in our owne bowels, because we prize him not at his worth; Are the consolations of God a light thing to you? Job 15.11. they should counterva…le all our discouragements; Is it a light thing for you to have God for your Father, Christ for your elder brother? Am not I better to thee, saith Elkanah to Hannah, 1 Sam. 1.7, 8. then ten sons? And is not the immortall God, the Father of mercies, and God of all consolations, better to thee, then any thing else thou canst meet with? It is not possible but that faith in such a case, should bid defiance to all discouragements wee can meet with; and though it may please God for a while, to suspend the brightnesse of his countenance, yet faith will minister such cause of consolation, as will overwhelme all the discouragements that we meet with, and therefore it is but from want of exercise of faith, that a man wants comfort.

Now for a second act of faith, there is matter enough for joy, by reason of living under the sound of the Gospell; though such may rejoyce in God, all the day long, yet faith puts forth two acts about this.

First, it doth feed upon the word, and that makes to rejoyce in the word.

And secondly, it layes up the word in remembrance for us, that wee shall not forget it: reade Ier. 15.16. I did eate thy word, and it was unto mee the joy and rejoycing of my heart; which shewes you, that a man may live under the sound of the word, and yet it breed no joy in his soule, because p. 433he doth not eat it; if a man be drowsie at it, and apply it not when he is gone, and make it his owne, it is no marvaile if he have no comfort in it; but when he applies it, and mixes it with faith, and feeds upon it, it will be the rejoycing of his heart. And so faith remembers, and layes it up for us; when you have seene how it concernes you in this and that condition, then it is further required, that you lay it up in your heart. A man may for a while have much comfort in the word, and yet when time of tryall comes, be much to seeke, unlesse he have laid it up in his heart; this the Apostle complaines of, Heb. 12.5. You have forgotten the word of consolation; implying, that it is not enough to heare the word, and to feed upon it, and to apply the word, but wee must have the word to dwell plentifully in us, Col. 3.16. Faith will often whet and chew upon the word: thus faith by applying the word and Ordinances, workes joy in the hearts of Gods people.

Another matter of joy was, purity of heart, and a man may have this, and yet want the comfort of it through a double defect which faith supplies.

First, a man may walke innocently, and yet search not, nor discerne the purity of his owne walking, he hath not cast a reflected eye upon it, and cannot rejoyce in it, because his conscience beares him not witnesse of it; therefore Paul joynes them together, 2 Cor. 1.12. in that the conscience did beare him witnesse, that was the joy and rejoycing of his heart: so that a man had p. 434need, not onelyonly walke sincerely, but be carefull to observe it duly, that his conscience may witnesse to it: It is notable counsell that, Gal. 6.4. Let every man prove his owne worke, and then shall he have rejoycing in himselfe, and not in another; Though my way bee sincere, yet if I take not a survay of it, my heart may bee uncomfortable for all that; neither will it satisfie mee, that other men have a good opinion of me, for men may be deceived in me, wee must prove our selves, and measure our selves, by the rule of the word, and then conscience will speake to our comfort; The Point is not, what weakenesses we have in us; but what we allow not of, and labour to have subdued; if conscience beare us witnesse, we may have comfort.

Secondly, A man may walke free from defilement in any wicked course, and yet want the comfort of it, because he is not so fruitfull in his course as he had need to be; therefore faith will not only make us pure, but make us fruitfull, and keep us in a fruitfull and growing frame, in case I commit a sin, or be backward to any Christian dutie, the staffe it may be stands at my doore, and I am unwilling to pray or confer, &c. not that I dare commit any grosse sin, but I detaine some good dutie; then it is not possible but thou shouldst want comfort, for when the Spirit of God hath not free passage, it recoyles back againe sad and discouraged; whereas, did you grow in fruitfulness the Spirit of God would rejoyce in you. And thus you see how by faith, we live a life of consolation in this world.

p. 435Now for a word of application; first, unto them that want faith; if you want lively faith, you want lively consolation; it is not possible you should rejoyce in the Lord, especially, not alwaies, for where no life of faith, no life of consolation; There is no peace to the wicked, saith my God, Esay 57. ult. The joy of an hypocrite is but for a moment, Job 20.5. Though Iosephs brethren had their sacks full of corne, and their money in their sacks mouthes, yet they were all afraid, the old man afraid, every mothers child of them afraid; and what was the matter? why, they doubted they had not the favour of Ioseph, and they knew that they must thither againe; and they feared, as they had cause, his displeasure would be their ruine: So may I say to you, though you have never so many of the comforts of this life, yet so long as Ioseph is displeased, Christ not pacified, God not our Father, Christ not our Saviour, the holy Ghost not our Comforter, there would bee but cold comfort in our hearts, though you had never so many such light sparkes as these; yet, This shall you have at my hands, yee shall lye downe in sorrow, Esay 50. ult.

Now therefore in the second place, consider the reason why Christian men are many times so uncomfortable; Why, (as you heard) you may have God to be yours, live under the joyfull sound of the Gospell, walke in purity of heart and life, and yet bee most uncomfortable; and why is it, but because Christians doe not improve their faith, to make use of their fellowship with God, p. 436and his Ordinances, and the purity of their owne walkings: and therefore as ever you would live and dye comfortably, so remember God daily, and seeke his face daily, and wait daily upon him; remember what he is, what he hath done, what he still doth, and will doe for you, and learne to know God, and to prize him better, and be carefull to keepe your hearts unspotted, and prove and examine what you doe, and see that what you doe is approveable and acceptable in the sight of God, and be sure you grow fruitfull in goodnesse, and take all advantages to imploy your spirituall gifts you have, and then your joy shall spring and flourish, and you shall for ever walke comfortably in the presence of the Lord.

HAving done with shewing how wee live the inward and spirituall life of grace by faith; Wee are now to speake of living by faith in our outward and temporall life: now our outward and temporall life is twofold, which wee live in the flesh. It is either a civill, or a naturall life, for both these lives we live, and they are different the one from the other: Civill life is that whereby we live, as members of this or that City, or Town, or Commonwealth, in this or that particular vocation and calling.

Naturall life I call that, by which we doe live this bodily life, I meane, by which we live a life of sense, by which we eate and drinke, by which we goe through all conditions, from our birth to our grave, by which we live, and move, and have p. 437our being. And now both these a justified person lives by faith; To begin with the former.

A true beleeving Christian, a justified person, hee lives in his vocation by his faith.

Not onelyonly my spirituall life, but even my Civill life in this world, all the life I live, is by the faith of the Son of God: he exempts no life from the agency of his faith, whether he live as a Christian man, or as a member of this or that Church, or Commonwealth, he doth it all by the faith of the Son of God.

Now for opening this point, let me shew you what are those severall acts of faith which it puts forth about our occasions, and vocations, that so we may live in Gods sight therein.

First, Faith drawes the heart of a Christian to live in some warrantable calling; as soone as ever a man begins to looke towards God, and the wayes of his grace, he will not rest, till he find out some warrantable Calling and imployment: An instance you have in the Prodigall son, that after he had received & spent his portion in vanity, and when being pinched, he came home to himself, & comming home to his Father, the very next thing after confession and repentance of his sin, the very next petition he makes, is, Make mee one of thy hired servants; next after desire of pardon of sin, then put me into some calling, though it be but of an hired servant, wherein he may bring in God any service; A Christian would no sooner have his sinne pardoned, then his estate to be setled in some good calling, though not as a mercenary p. 438slave, but he would offer it up to God as a freewill Offering, he would have his condition and heart setled in Gods peace, but his life setled in a good calling, though it be but of a day-labourer, yet make me as one that may doe thee some service; Paul makes it a matter of great thankfulnesse to God, that he had given him ability, and put him in place where he might doe him service, 1 Tim. 1.12. And in the Law, they were counted uncleane beasts that did not divide the hoofe into two, Lev. 11.3. therefore the Camell, though he chewed the cud, yet because he did not divide the hoofe, hee was counted uncleane; and God by the Beasts, did signifie to us sundry sorts of men, who were cleane, who not, as you may see in Peters Vision, in Acts 10. It shewes you then, that it is onelyonly a cleane person, that walkes with a divided hoofe, that sets one foote in his generall, and the other in his particular calling; he strikes with both, he serves both God and man, else he is an uncleane beast, if he have no calling but a generall, or if no calling but a particular, he is an uncleane creature; But now as soone as ever faith purifies the heart, it makes us cleane creatures, Acts 15.9. and our callings doe not interfeire one upon another, but both goe an end evenly together, he drives both these plowes at once; As God hath called every man, so let him walke, 1 Cor. 7.19, 20. This is the cleane worke of faith, hee would have some imployment to fill the head and hand with.

Now more particularly, faith doth warily observe p. 439the warrantablenesse of its calling.

Three things doth faith finde in a particular calling.

First, It hath a care that it be a warrantable calling, wherein we may not onelyonly aime at our own, but at the publike good, that is a warrantable calling, Seek not every man his owne things, but every man the good of his brother, 1 Cor. 10.24. Phil. 2.4. Seek one anothers welfare; faith works all by love, Gal. 5.6. And therefore it will not think it hath a comfortable calling, unlesse it will not onelyonly serve his owne turne, but the turn of other men. Bees will not suffer drones among them, but if they lay up any thing, it shall be for them that cannot work; he would see that his calling should tend to publique good.

Secondly, Another thing to make a calling warrantable, is, when God gives a man gifts for it, that he is acquainted with the mystery of it, and hath gifts of body and minde sutable to it: Prov. 16.20. He that understands a matter shall finde good; He that understands his businesse wisely. God leads him on to that calling, 1 Cor. 7.17. To shew you that when God hath called me to a place, he hath given me some gifts fit for that place, especially, if the place be sutable and fitted to me and my best gifts; for God would not have a man to receive five Talents, and gaine but two, he would have his best gifts improved to the best advantage.

Thirdly, That which makes a calling warrantable, is, when it is attained unto by warrantable p. 440and direct meanes, when a man enterprises not a calling, but in the use of such meanes as he may see Gods providence leading him to it: so Amos manifests his calling against the High Priest, Amos 7.14, 15. The Lord tooke me, and said unto me, Goe, feed my people: So he had a warrant for it, Gods hand led him to it in Gods Ordinance, and therein he comforted himselfe, whereas another man that hath taken up such a calling without warrant from God, he deales ingenuously, Zach. 13.5. and leaves it; to shew you that a man ought to attend upon his owne warrantable calling. Now faith that hath respect unto the word of God for all its wayes, he would see his calling ayming at the publique good, he would see gifts for it, and an open doore for his entrance into it, hee would not come unto it by deceit and undermining of others, but he would see the providence and ordinance of God leading him unto it, the counsell of friends, and encouragement of neighbours; this is the first work of faith.

2. Another work of faith, about a mans vocation and calling, when faith hath made choyce of a warrantable calling, then he depends upon God for the quickning, and sharpning of his gifts in that calling, and yet depends not upon his gifts for the going through his calling, but upon God that gave him those gifts, yea hee depends on God for the use of them in his calling; faith saith not, Give me such a calling and turne me loose to it; but faith lookes up to heaven for skill and ability, though strong and able, yet it looks at all its p. 441abilities but as a dead work, as like braided wares in a shop, as such as will be lost and rust, unlesse God refresh and renue breath in them. And then if God doe breathe in his gifts, hee depends not upon them for the acting his work, but upon Gods blessing in the use of his gifts; though he have never so much skill and strength, he looks at it as a dead work, unlesse God breathe in him; and he lookes not at his gifts as breathed onelyonly on by God, as able to doe the work, unlesse also he be followed by Gods blessing. Blessed bee the Lord my strength, that teacheth my hands to warre, and my fingers to fight, Psal. 44.1. He had been trained up to skill that way, yet he rests onelyonly in Gods teaching of him, Psal. 18.32, 33, 34. It is the Lord that girds me with strength; he puts strength into his hands, so that a Bow of steele is broken with my armes; And therefore it was that when he went against Goliah, though he had before found good successe in his combats with the Lyon and the Beare, yet he saith not, I have made my part good enough with them, and so shall I doe with this man; no, but this is the voyce of faith; The Lord my God that delivered me out of their hands, he will deliver me out of the hand of this Philistim; Hee that gave me strength and skill at that time, hee is the same, his hand is not shortned: And then what is this Philistim more then one of them? 1 Sam. 17.37. And so when hee comes in Goliahs presence, and looks in his face, he tels him he comes to him in the name of the Lord of Hosts; and hee comes not onelyonly in the Lords name, but he looks p. 442up to him for skill and strength to help; and therefore saith ver. 40. The Lord will close thee in my hands; so that by his owne strength shall no flesh prevaile; it is in vaine, saith faith, to rise early, and goe to bed late, but it is God that gives his beloved rest, Psal. 127.1, 2, 3. Prov. 3.5, 6. The strongest Christian is never more foyled, then when he goes forth in strength of gifts received, and his owne dexterity.

Thirdly, We live by faith in our vocations, in that faith, in serving God, serves men, and in serving men, serves God: The Apostle sweetly describes it in the calling of servants, Eph. 6.5. to 8. Not with eye service as men-pleasers, but as the servants of Christ, doing the will of God from the heart with good will, as unto the Lord, and not unto men; Not so much man, or onelyonly man, but chiefly the Lord; so that this is the work of every Christian man in his calling, even then when he serves man, he serves the Lord; he doth the work set before him, and he doth it sincerely, and faithfully, so as he may give account for it; and he doth it heavenly and spiritually; He uses the world as if he used it not, 1 Cor. 7.31. This is not the thing his heart is set upon, hee lookes for greater matters then these things can reach him, he doth not so much look at the world as at heaven. And therefore that which followes upon this, he doth it all comfortably, though he meet with little encouragements from man, though the more faithfull service he doth, the lesse he is accepted; whereas an unbeleeving heart would be discontented, that he can finde p. 443no acceptance, but all he doth is taken in the worst part; but now if faith be working and stirring, he wil say, I passe very litle to be judged by you, or by mans judgement, 1 Cor. 4.3. I passe little what you say, or what you do, God knows what I have done, & so his spirit is satisfied, Thess. 2.6. We were tender over you, as a Nurse over her childe; We wrought not for wages, nor for the praise of you, if so, wee had not been the servants of Christ. A man therefore that serves Christ in serving of men, he doth his work sincerely as in Gods presence, and as one that hath an heavenly businesse in hand, and therefore comfortably as knowing God approves of his way and work.

Fourthly, Another act of faith about a mans vocation is this; It encourageth a man in his calling to the most homeliest, and difficultest, and most dangerous things his calling can lead and expose himselfe to; if faith apprehend this or that to be the way of my calling, it encourages me to it, though it be never so homely, and difficult, and dangerous. Take you a carnall proud heart, and if his calling lead him to some homely businesse, he can by no meanes embrace it, such homely employments a carnall heart knowes not how to submit unto; but now faith having put us into a calling, if it require some homely employment, it encourageth us to it, he considers, It is my calling, and therefore he goes about it freely, and though never so homely, he doth it as a work of his calling, Luke 15.19. Make mee one of thy hired servants: A man of his rank and breeding p. 444was not wonted to hired servile work, but the same faith that made him desirous to be in a calling, made him stoop to any work his calling led him to; there is no work too hard or too homely for him, for faith is conscious, that it hath done most base drudgery for Satan. No lust of pride, or what else so insolent, but our base hearts could be content to serve the Devil and nature in it, and therefore what drudgery can be too homely for me to doe for God? Phil. 2.5, 7. Let the same minde bee in you that was in Christ Iesus, he made himselfe of no reputation; he stood not upon it, that he was borne of God, and equall to the most High, but he made himselfe a servant, and of no reputation, and so to serve God, and save men; and when his Father called him to it, he stooped to a very low employment, rose up from Supper, and girded himselfe with a Towell, and washed his Disciples feet, Iohn 13. They thought it was a service too homely for him to doe, but he tells them, that even they ought thus to serve one another. So faith is ready to embrace any homely service his calling leads him to, which a carnall heart would blush to be seene in; a faithfull heart is never squeamish in this case, for repentance will make a man revenge himselfe upon himselfe, in respect of the many homely services he hath done for Satan, and so faith encourageth us to the most difficult and homely businesses. Ezra 10.4. It is a great thing thou art now about, yet arise and bee doing, for the matter belongs to thee: Yea, and though sometimes the work be more dangerous, p. 445yet if a man be called to it, faith dares not shrink; It was an hard point that Herod was put upon, either now hee must bee prophane, or discover his hypocrisie; now therefore Iohn dischargeth his conscience, and though it was dangerous for him to bee so plaine, yet faith encourageth him to it; if it appeare to bee his Calling, faith doth not picke and choose, as carnall reason will doe.

Fiftly, Another act of faith, by which a Christian man lives in his vocation, is, That faith casts all the failings and burthens of his calling upon the Lord; that is the proper work of faith, it rolls and casts upon him.

Now there are three sorts of burthens that befall a man in his calling.

1. Care about the successe of it; and for this faith casts its care upon God, 1 Pet. 5.7. Pro. 16.3. Commit thy workes unto the Lord, and thy thoughts shall be established, Psal. 55.22.24. Cast thy burthen upon the Lord, and he will deliver thee; saith will commend that wholly to God.

2. A second burthen, is feare of danger that may befall us therein from the hand of man. Luke 13.31.32. Some bids Christ goe out of the Country, for Herod will kill him; what saith Christ to that? Goe tell that foxe I must worke to day and to morrow, &c. He casts that upon God and his calling, God hath set me a time, and while that time lasts, my calling will beare me out, and when that time is out, then I shall be perfect.

3. Another burthen, is the burthen of injuries, p. 446which befalls a man in his calling. I have not hastened that evill day, Lord thou knowest; he had not wronged himselfe nor others in his calling, and therefore all the injuries that befall him in his calling, he desires the Lord to take it into his hands.

Sixtly, Faith hath another act about a mans vocation, and that is, it takes all successes that befall him in his calling with moderation, hee equally beares good and evill successes as God shall dispense them to him. Faith frames the heart to moderation, be they good or evill, it rests satisfied in Gods gracious dispensation; I have learned in what estate soever I am, therewith to bee content, Phil. 4.11, 12. This he had learned to doe, if God prosper him, he had learned not to be puffed up, and if he should be exposed to want, he could do it without murmuring. It is the same act of unbeleefe, that makes a man murmure in crosses, which puffes him up in prosperity; now faith is like a poyse, it keeps the heart in an equall frame, whether matters fall out well or ill, faith takes them much what alike, faith moderates the frame of a mans spirit on both sides.

Seventhly, The last work which faith puts forth about a mans calling, is this, faith with boldnesse resignes up his calling into the hands of God or man; when ever God calls a man to lay downe his calling, when his work is finished, herein the sons of God farre exceed the sons of men; another man when his calling comes to bee removed from him, hee is much p. 447ashamed, and much afraid, but if a Christian man be to forgoe his calling, he layes it downe with comfort and boldnesse, in the sight of God and man.

First, In the sight of God, 2 Tim. 4.7. I have fought the fight, I have kept the faith, and finished my course, and therefore, henceforth is laid up for me a crowne of righteousnesse, which God according to his righteous word and promise will give him, as a reward for his sincere and faithfull walking; he lookes up to God, and resignes up his calling into his hand; he tels Timothy, the day of his departure is at hand; and now, this is matter of strong consolation to him; faith beleeving, that God put him into his calling, and hath beene helpfull to him hitherto, and now growne nigh to the period of his calling, here was his comfort, that he had not throwne himself out of his work; but God cals him to leave it, and so he leaves it, in the same hand from whom he received it. A man that in his calling hath sought himselfe, and never looked farther then himselfe, he never comes to lay downe his calling, but he thinks it is to his utter undoing: a Swine that never did good office to his owner, till hee comes to lye on the hurdle, he then cryes out; but a Sheep, who hath many times before yeelded profit, though you take him and cut his throat, yet hee is as a Lamb dumb before the shearer; so a carnall man, that never served any man but himselfe, call him to distresse in it, and he murmures and cries out at it; but take you a Christian man, that is wonted p. 448to serve God in serving of men, when hee hath beene faithfull and usefull in his calling, he never layes it downe but with some measure of freedome and boldnesse of spirit; as it was with the three Princes in the furnace, they would live and dye in Gods service, and therefore God marvailously assisted them in their worst houres; the soule knows whom it hath lived upon: This is the life of faith in the upshot of a mans calling, he layes it downe in confidence of Gods acceptance: and for man, he hath this boldnesse in his dealings with men, he boldly challenges all the fons of men, of any injury done to them, and he freely offers them restitution and recompence, if any such there should be: It was the comfort of Samuel when hee was growne old, and the people were earnest for a King, 1 Sam. 12.3. he saith unto them; Behold, here am I before you this day, beare witnesse against me this day, Whose Oxe or Asse have I taken? &c. hee makes an open challenge to them all, and they answered, Thou hast done us no wrong. This is the comfort of a Christian, when he comes to lay downe his calling, he cannot onelyonly with comfort looke God in the face, but all the sons of men. There is never a Christian that lives by faith in his calling, but hee is able to challenge all the world for any wrong done to them, We have wronged and defrauded no man, Acts 20.26. 2 Cor. 12. We have done most there, where we are least accepted, that is the happinesse of a Christian, those who have beene the most weary of him, have had the least cause.

p. 449Vse 1 From hence you see a just reproofe of the infidelity found in them that live without a calling, they either want faith, or the exercise of saith; if thou beest a man that lives without a calling, though thou hast two thousands to spend, yet if thou hast no calling, tending to publique good, thou art an uncleane beast; if men walke without a cloven hoofe, they are uncleane: and hast thou a Calling, and art never so diligent in it, it is but dead worke, if thou want faith. It likewise reproves such Christians, as consider not what gifts they have for this and that calling; he pleads for himselfe, his wife and children, further then himselfe he respects no calling; and this is want of faith in a Christians calling: or if men rest in the strength of their owne gifts, for the performing of their callings, and will serve God in some things, and themselves and theirs in other some, or if we can tell how to be eye-servants, it is but a dead worke, for want of faith; or if thou lose thy selfe, and thy heart is carnall, and not heavenly minded, though mayest have faith, but that is but a dead worke. And if thou cast not all thy care and burthen upon God, thou wilt be very dead when ill successes fall out; but had we faith, it would support us in our worst successes; and if better successes come, if faith be wanting, our vaine heart will be lifted up; and if Christians be confounded before God and men, when they are to resigne up their callings, it is a signe that either they have no faith, or it puts not forth life and courage into them, and if it so fall out, know that p. 450the root of it springs from an unbeleeving heart.

Vse 2 It is an Use of insstruction to every Christian soule that desires to walke by faith in his calling, If thou wouldst live a lively life, and have thy soule and body to prosper in thy calling, labour then to get into a good calling, and therein live to the good of others; take up no calling, but that thou hast understanding in, and never take it unlesse thou mayest have it by lawfull and just meanes, and when thou hast it, serve God in thy calling, and doe it with cheerfulnesse, and faithfulnesse, and an heavenly minde; and in difficulties and dangers, cast thy cares and feares upon God, and see if he will not beare them for thee; and frame thy heart to this heavenly moderation in all successes to sanctifie Gods name; and if the houre and power of darknesse come, that thou beest to resigne up thy calling, let it bee enough that conscience may witnesse to thee, that thou hast not sought thy selfe, nor this world, but hast wrought the Lords workes; thou mayest then have comfort in it, both before God and men.

Vse 3 It is a word of consolation to every such soule, as hath beene acquainted with this life of faith in his calling, Bee thy calling never so meane and homely, and never so hardly accepted, yet, if thou hast lived by faith in thy calling, it was a lively worke in the sight of God, and so it will be rewarded when thy change shall come; Many a Christian is apt to be discouraged and dismaid if crosses befall him in his calling, but be not afraid, let this cheare up thy spirit, that what ever thy p. 451calling was, yet thou camest into it honestly, and hast lived in it faithfully, your course was lively and spirituall, and therefore you may with courage looke up for recompence from Christ.

BEfore I make an end of the doctrine of living by faith, in a mans Civill life or vocation; there is something more to bee handled concerning that Argument, for a mans particular calling: there fall out sundry successes wherein he stands need of the life of faith, and without which his heart will be dead in the midst of such successes as he meets with.

The successes that befall a man in his Civill life, are are either prosperous according to his hearts desire, or averse and crosse, and are of themselves apt to discourage him; one of these two befals every man, and both of them, sooner or later every godly man: sometimes good and comfortable successes, and sometime cross and averse passages, such as would weary a man out, were he not supported by a life of faith; Now then to begin with the first; that,

The life a godly man lives in his prosperity, is a life of faith.

For so the Apostle saith, and he speakes it universally, he speakes of all the life he lives, it is all a life of faith in this world; Since therefore a great part of a mans life is taken up with prosperous successes, whether he be of greater or lesser estate, he lives therein by faith in the Son of God; see it proved, and cleared to you; you have this p. 452spoken to, and taught to a great congregation of many thousand Souldiers by a flourishing Prince, and that was Iehoshaphat, 2 Chron. 20.20. Heare ye me O Iudah, and ye inhabitants of Ierusalem, beleeve the Lord, and you shall be established; Beleeve his Prophets, and ye shall prosper; even then, when they knew not what to doe, yet beleeve the Prophets, and you shall prosper. Now for opening this point, let me shew forth some acts which faith doth put forth about a prosperous estate, by which a Christian lives in the sight of God prosperously. Foure acts there be which faith puts forth in the receiving and enjoying of prosperity.

First, Faith seekes to receive and enjoy an estate of prosperity, not so much by any Legall right, as by an heavenly, not so much by a Legall title, as by an Evangelicall; we live not prosperously in our estates by faith, unlesse we claim it, and receive and hold it by some Euangelicall right; faith doth not content it selfe in a legall right, such a right as the Lawes of men can give us, though it will have that right also, yet it rests not there; no, nor secondly, it rests not in any Legall right given it by the Law of God; Hee that laboureth shall be filled with bread, and the Legall promise is, that The faithfull shall abound in blessings, and Hee that is of a liberall hand shall waxe rich; and all these are legall rights, such as Gods Law gives us to our prosperous estate in this world. Besides, there is a Law of Nature that gives a man a Legal right, as unto the first borne, a double portion; a threefold Law, the Law of Nature, the p. 453positive Law of Nations, and the Law of Moses; these all give us right to the blessings we enjoy; But the life of faith rests not in any of these Legall titles; Why? Because faith is sensible, that a Pagan or Infidell may enjoy the blessings of the world by these titles; by the Law of Nature, as the first borne, he may have right to a double portion, and by the Lawes of the Country, by his just and honest bargaines, and by the Morall Law of God, allowing these blessings to the sons of men. Infidels may have as good a title as any of these be; faith dares not rest there, not but that many a godly man never lookes further, but the more shame is for him; many a Christian that beleeves and rests on Christ for his justification, and sanctification, yet in respect of his outward estate, he many times lives like an Infidel, he imagins not that he should lay hold on these by faith in Christ, but in such a case, a Christian walkes unanswerably, and lives not by his faith; but faith looks for an Euangelical right, a Christian man looks for a Christian right to his civill blessings. Beleeve the Prophets, and you shall prosper, he lookes for prosperity from his faith. Now there is a threefold title by which faith challenges his temporall blessings in this world. First, a right of promise, he challenges the Inheritance by vertue of the promise, Gal. 3.18. If the Inheritance were by the works of the law, it were not by promise, But God gave it to Abraham by promise; where he shews you, that Abraham rested not in that hee had the Inheritance by any Legall right, but God gave it him by promise, the promise p. 454was given to him, and to his seed, Rom. 4.13. that is, not to his carnall seed, as the Apostle himselfe expounds it, ver. 16. but to them that beleeve in Iesus Christ, as Abraham did, and to all that are heires of Abrahams faith. This is the first worke of faith about a mans temporall estate in this world; he rests not in any legall rights or titles, for then he should not have it by promise, and that would take off the comfort of the spiritualnesse of it. This is that which is spoken of mariage, and of the liberall use of the creatures, Every creature of God is good, and He hath made them to be received with thanksgiving, of such as beleeve and know the truth, 1 Tim. 4.3. So that God having made the Lord Jesus Christ, the heire of the world, he hath given us right to our inheritance, by giving us Christ, for, If we be sons by faith in Christ, we are also heires, Rom. 8.16, 17.

But secondly, this is not all, for faith layes hold on this promise of inheritance, as ratified to him in the death of Christ; for this promise of Inheritance, is a part of the Covenant or Testament God in Christ made with his people; now the Testament is of no force, till the Testator be dead, Heb. 9.15, 19. but when he is dead, then it is of force; so then by the death of Christ it comes to passe, that we receive the promise of Inheritance; faith layes hold of the promise of God, as a Legacy of the New Testament, bequeathed to them therein, and confirmed by the death of the Testator. Christ having made a Covenant with us, he gives the Inheritance of the world to such as beleeve on him.

p. 455And thirdly, Faith hath another consideration, in receiving its temporall estate, and that is higher then all these, and that is the grace of God; It was from the grace, and free love of God, that Christ was given us, the originall grant was the grace of God, not any legall right or work of ours; we confesse we are by nature children of wrath, & so have dis-inherited our selves of our naturall right; and in respect of our civill right, we confesse we have deserved that both us and our whole estates should come to confusion; and also in regard of our many failings against the morall Law, it might have been just with God to have cursed us every way, and to have stript us naked of all. Faith therefore receives and enjoyes all meerly from the free grace of God. Gen. 33.5. These are the sheep and cattle (saith a faithfull soule) that God of his grace hath given to his servant: This is the tenure by which Iacob held his estate, he came over Jordan but with a staffe, but God hath now blessed him, and given him two bands, plenty of all sorts of provision; but these are the blessings not of my deserts, but gifts of Gods owne free grace. Thus you see the first work of faith, (and it is a main one) how a Christian lives in prosperity by his faith.

Now of the second act of faith; and that is this, as faith receives and enjoyes all by an Euangelicall title, then as soon as ever he hath received a good estate, or sees it likely to come in upon him, then as he is very trustfull to God, so he is very distrustfull to himself; he distrusts his readinesse to be carried p. 456away with his outward estate. It is the nature of faith to dead a man to himselfe; it therefore lives by the Son of God; hence it is, that faith when it sees temporall blessings come rolling in upon him, it distrusts its own firmnesse, it feares lest it should be carried away with the world, when it comes in upon him. This was lively exprest in the holy man Agur, Prov. 30.9, 10. Give mee neither poverty nor riches, feed me with food convenient; Why not riches? Lest I bee full and deny thee, and say, Who is the Lord. Full, why is it not lawfull for a man to be full? Yes, for the blessings of this world are the inheritance of Gods people; but lest I be full of my selfe; when I am full of the world; so taken up with the world that his heart should surfet on it, he feared lest he should be full of pride, and vain-glory, and covetousnesse, and luxury, and such sensuality as should keep him from hungring after God, or so observing of him as it were meet he should do, lest I should begin to be more carelesse of spiritual duties, lesse awfull of God, and lesse attending upon him then heretofore; and therefore give me not riches, lest I bee full, and begin to look bigge on it: as the Moone, when full, it gets furthest off from the Sunne; so when my estate is full, I am afraid lest I should then stand furthest off from the Sun of righteousnesse, and from my brethren; When Iessurim waxed fat, she forgat God, Deut. 32.15, 16. And therefore this holy and good man desires but a meane, lest it should be the worse for him; and it was the jealousie of faith, in respect of which Moses bids p. 457them, Deut. 8.10. to 18. When they come into the good Land, and finde houses and orchards, and vineyards, and gold, and silver, which they laboured not for, to beware lest then they should forget the Lord their God: Faith is fearfull of forgetting God then, when he is most abundantly mindfull of us: We are never more apt to forget God, then when he most prospers us. And the holy Apostle Iude taxeth it as a vice in the unbeleeving Apostate teachers, who were likely to turne the grace of God into wantonnesse, that in their feasts they did feed themselves without feare; Without feare? What should one feare at a Feast, where is none but friends? Yes, feare your owne false, proud, and luxurious hearts, lest you should then forget God, and waxe wanton against God, lest there be intemperancy, and excesse, unthankfulnesse, and unfruitfulnesse; which shews you that a Christian man, though hee trust upon God, yet he distrusts himselfe, and hee prayes if riches increase, that grace may increase, and so receives and enjoyes all these blessings with a reverent feare.

A third act which faith puts forth about a mans temporall estate, is, The more God blesseth a man with a faire estate, the more doth faith quicken him to feare and serve God, and enlarges him thereunto; as God enlargeth our estates, so faith enlargeth our service to him, to be more faithfull and fruitfull unto him in the use of all the blessings he bestowes upon us. See a pregnant example of this in Iob; The blessed God gives this testimony of faithfull p. 458Iob, and that to Satans face, Hast thou not considered my servant Iob, that there is none like him in the earth that feares God, and eschewes evill? Iob 1.8, 9, 10. He wrongs not any person, doth good to all, the fatherlesse, and the widowes blesse him; What faith the Devill? and I pray you observe his answer, he cannot but beare witnesse to this truth; Doth Iob serve thee for nought? hast thou not made an hedge about him, so as every thing hee doth prospers?

The Devill himselfe will confesse that if God give a man prosperity more then other men, it is but reasonable that he should serve God more then other men; seeing God doth so much for him, he were an ungratefull wretch, if having all these blessings multiplied upon him, he should not serve God more then other men; he is well paid for his service, and therefore a shame for him if he should not doe it. Now then, doth not a man make himself worse, then the Devil would think any man to be, if the more a man hath, the more he will excuse himselfe in lesse serving of God? that we cannot come to such duties, because we have Oxen and Farms? Would not the Devill say, A shame of all such men, whom God hath given so much to, and they yet serve him lesse then other men that have much lesse? The Devils faith reacheth thus farre, he thinks it reasonable, if Iob gaine so well by the bargaine, that he should serve God more and better then other men.

Now that it is a mans faith that doth thus inlarge p. 459a mans heart to the honour and service of God, by how much the more God hath honoured him in this world; you may gather it from the testimony of the holy Ghost, 1 Iohn 5, 4. This is our victory that overcomes the world, even our faith; What is it to overcome the world? a signe there was some skirmishing between the world and a Christian, and in conclusion faith overcame the world, and led it bound unto its service as a captive slave; and you see it is faith, that helps a man to overcome the world, and then the greater estate my faith overcomes, the greater service God shall have from it; faith will turn all my great estate to some good advantage to them with whom I have to deale: If a man have the dexterity to manage a great estate, and to overcome it, then the more a man hath, the more good service will he doe to Church and Common-wealth, to children and poore kindred and strangers; and it is faith that thus subdues the world to obedience of the will of God and the service of our brethren; faith carries the world pinnioned and shackled that it stirs no further, then that we may doe God and men service with it. Take you any man that wants faith, and the world will overcome him, yea, or any grace but faith; those that had received illumination as the stony soyle had done, the crosse world soone damps them, and the prospering world chokes the thorny soyle; the world will choke any grace that is in an hypocrite, and any grace in a godly man, if hee want faith, it will choke his zeal, and his patience, and his courage; p. 460and hence it is, that you see so many godly men warping in the world, in respect of the faithfulnesse of their dealing; and though the world cannot root grace wholly out, because the seed of God keeps possession for God, yet it will so choke it, that though they were truly godly when they were poore, yet when they get estates, they have a doe to preserve themselves from losing their affections to their brethren and their ordinances. It is onelyonly faith, and the life of faith that chokes the world, for the world will choke any grace else.

There bee three things in faith that overcome and choke the world.

1. Humility; Let the brother of low degree rejoyce in that he is exalted, and the rich brother in that he is brought low, Iames 1.9, 10. And hee speaks there of a godly rich man. Carnall rich men have no cause of rejoycing, Iames 5.1. but these men may rejoyce when they are brought low. A man may rejoyce in that he hath such an estate as humbles him, he looks at riches but as a fading flower, a vanishing commodity, and as snares too, if they be not the better looked to, and therefore he is the more humble, this chokes the world exceedingly; the world choks a man, when he growes more proud by it, but faith makes him growes more humble, because God hath put all this into his hand, hee saith, Lord what am I, or what hast thou seene in mee, that thou shouldest doe all this for mee? Gen. 32.10. 2 Sam. 7.18.

p. 4612. Faith makes a man, as more humble in himselfe, so lesse confident in the world, the world is crucified to him, and he to the world; he lookes at the world as that which will neither make him nor his happy, hee thinks not himselfe the more blessed for these things, and he will tell his children, Look not upon these things, here are great houses, and great flocks, and great portions for you, but these will not make you happy: Iob had never comforted himselfe because his estate was great, doubtlesse he had rejoyced in Gods goodnesse, that had given him that estate, but hee professes he had never rejoyced because his estate was great, Iob 31.24, 25. see both these put together, 1 Tim. 6.17, 18.

3. Another act of faith by which it chokes the world, is, That the more a man receives of the world, the more fruitfull he is, and the better he imployes it to the obtaining of a larger inheritance in another world; it not onelyonly makes a man the more humble in himselfe, but makes him more forward and ready to every good duty in his place, both to works of piety and charity, 1 Tim. 6.16, 17, 18, 19. Ready to distribute, and willing to communicate, laying up in store for themselves a good foundation for the time to come, laying hold on eternall life: See how faith wheeles the world about. And this a man doth when he layes aside his trust in his riches, and growes more fruitfull in good works by them. To see riches well got, and well imployed, prevailes much with God to enrich them with spirituall gifts. Our Saviour gives the p. 462same counsell to rich men, Luke 16.9. Make you friends with your estates, that when this world, and your estates and lives should faile you, they may receive you into everlasting habitations; see what benefit the prayers of a poore Christian may bee to you: and so when you lay out your estates for the enjoyment of a conscionable Ministery, you shall reap everlasting life, Gal. 6.6, 7, 8. As a man would not want faithfull friends to help him at the Throne of grace, so let him be sowing his temporall estate to spirituall ends; but saith our Saviour, if you be unfaithfull in this, and lay not out your riches to your owne and other mens good, who will betrust you with true treasure, that is, with saving grace? But if you bestow them with an honest and a good heart, and willing to imploy them any way to the glory of God, you might lay up for your selves a sure foundation; not that a man that hath lived all his dayes and done no good, and then at his death give all to a Monastery, or such kinde of uses, to maintain a generation of idle persons to live without a calling: but if while a man hath opportunity, he lay them out upon pious occasions, it is wonder to see how God blesseth such a man.

4. Now a fourth and last act is this, As it overcomes the world, so it makes a mans heart freely sit loose from the world, if he may not enjoy it with the liberty of Gods Ordinances; faith helps a man to carry an end his estate in such a manner, as rather to lose his estate, then not to enjoy Gods Ordinances; that estate he cannot enjoy but with p. 463the losse of Gods Ordinances he sits loose from; this is evident in the example of the good Priests and Levites, 2 Chron. 11.14. They left their possessions, and went up to Ierusalem, for Ieroboam had cast them off; Why, but might they not then have lived on their possessions? You will say, it may be the King had cast them out of their possessions also: But the Text saith not so; and I doe not find to my remembrance, that ever the Prophets doe blame the Kings, for thrusting the Priests out of their Cities and Suburbs: onelyonly I reade, they cast out some women that were widowes, that had some faire estate left them, Mic. 2.8, 9. And they had sometimes said to the Seers, that they should not see, and the Kingdome was threatned for it, it should bee to them as the bowing of a wall; but they never complaine for that they were cast out of their possessions, onelyonly they might not execute their office, if they would not worship the golden Calves; but they then leave their possessions, they are not so wedded to their estates, but if they may not enjoy the liberty of their ministration, they leave their possessions, and goe elsewhere, and many of the people of God went up to Jerusalem after them. It is like enough they might fell their possessions, they might put them off to some of their owne Tribe, but it is sure they left them, because they prized the dispensation of their Callings above their estates; and this the Apostle acknowledges in the Jews, Heb. 10.34. Who tooke joyfully the spoyling of their goods; they rejoyce in having their whole p. 464estates made a prey to other men, for a good conscience sake; hee will carry his possession with great losse any whither, rather then for maintenance sake, to live unwarrantably any where.

Vse 1 It reproves such Christian men as have and hold not their temporall estate by faith. Some there are it may bee that have not so much as a legall title, against the law of Nature undermine their elder brethren; some against the Law of Nations, by forestalling of Markets; some by oppression and deceit, against the Law of God; but know that such things will doe you no good, if you thus get and keepe your estates; and you are so far from living by faith, that you have not so much as a Civill right to them; and therefore all the estate you have so gotten, is a dead and livelesse estate, and will all wast and consume away, if you have no better then an illegall title, you are far from an Euangelicall.

But further it reproves Christian men, that rest themselves satisfied in a Legall title, if your estates came by friends, or you increased it by just and honest bargaines, or by liberall expence of it, and now you are full; why, there is no harme of being full of the world, onelyonly here is your sin, you rest satisfied in the legall title, and you blesse your selves in it; but consider what I say, a Turke, or Jew, or Pagan, may say as much as that comes to for their estates, and then, what difference will you make betweene them and you, in respect of your outward estates?

p. 465Vse 2 It is a signe of tryall, whether a Christian lives by faith in his outward estate, yea, or no. Consider how you hold your estates, if you have no more but a Legall right, you cannot say, you live a prosperous life by faith; if thou thinkest thou canst weild enough of thy selfe, and if the more thou hast, the lesse free thou art for holy duties, then thou livest not by faith; if you grow more proud and joyfull, because your estate is waxen great, and if your hearts be so glewed to our estates, that you would rather part with a good conscience, and Gods Ordinances, then your estates, let Ordinances goe, you must live in the world; then you cannot live by faith, and never thinke then to prosper spiritually.

Vse 3 Let me therefore in the feare of God exhort you whom God hath blessed with any good successes in this world, learne to live by faith in your prosperity, be carefull to see your soules wrapt up in the sure mercies of Gods everlasting Covenant, and rest not till thou seest, the more thou hast, the more thou distrustest thine owne heart, and grow the more humble, and fruitfull, and abundant in every good worke: make you friends of your estates, and lay up a sure foundation for your selves, that you may lay hold of eternall life.

HAving heard how a just man lives the life of prosperity by his faith; It now remaines to speake of that part of living by faith which consists in exercises, crosses and afflictions.

p. 466A just man in all his afflictions lives by his faith.

This is the very scope for which it first pleased the holy Ghost to deliver this great Oracle of our faith, Hab. 2.4. the people of God were then grievously oppressed by the Babylonians, and lay under the heavy yoake of Nebuchadnezzar, and the Prophet expostulates with God for them; God tels him the Vision is appointed, but the time is not yet; But how shall they doe in the meane time? Why, they that are proud will murmure, but, The just shall live by his faith; as if hee should say, the just man in all his afflictions and discouragements shall live by his faith. So that this is one, and a speciall part of the meaning of this Text: in his saddest and worst times he shall live by his faith.

For further clearing of this Point, let me shew you what lively acts faith puts forth, to support us with spirituall life in the midst of afflictions God tryes us with in our particular calling. Faith exerciseth it selfe about our afflictions, both first, before they come, Secondly, when we live in and under them, and Thirdly, after we are delivered out of, and freed from them. First, faith before afflictions, hath a double worke.

First, before afflictions come, it is the nature of faith to foresee and feare them. Prov. 22.3. A prudent man foresees an evill, and hides himselfe, and Job 3.25. That which I feared is come upon me; he did aforehand feare such a storme, as did in the end fall upon his head on every side; it was not such a distrusting feare, as discouraged him in his p. 467calling, and distempered his feare, but such an heavenly feare, as made him keepe himselfe and family in good order; a waking feare: and thus far to feare, was a good preparative for the affliction he afterwards met with; whereas on the contrary, a proud man, Thy judgements are farre above out of his sight, Psal. 10.5, 6. as for his enemies he puffes at them; he tramples upon them in his conceit, and thinks himselfe untouchable; but faith, that is of an humble frame, it despises no enemy, it swels not at them, he is not so bold as to presume to say, hee shall never be moved, hee knowes it is no unwonted thing for God to poure out his servants from vessell to vessell, that they may bee more sweet and savoury in spirit.

Secondly, Faith shrouds and hides a man before afflictions doe come.

And he hides himselfe, first, in God. Psal. 57.1. VnderUnder the shadow of thy wing will I put my refuge, untill this calamity bee overpast; hee hides himselfe in the protection of the Lord, and so is kept safe and warme under the wing of God, till the calamity be overpast. Esay 26.20. Come my people, and hide thy selfe for a little moment till this calamity be overpast; as if he would tell them, a small time of seeking God, would many times prevaile with God for the protection of his people in their greatest and worst evils; shut the doore, be private, and secret with God, acquaint him with thy matters, repaire to him by prayer, and trust upon him; Psal. 112.7. He is not afraid of p. 468any evill tidings, his heart is fixed, he trusteth in the Lord, and then whatsoever can befall him, it shall be no evill to him.

Secondly, he is carefull to hide himselfe in the innocency of his owne heart and conscience: though you would think these white robes of innocency should make a man more obvious to danger, yet there is much security and peace in them; under this our Saviour was hid; The Prince of this world commeth and findeth nothing in me, Iohn 14.13. no sinne in him, neither against God nor Caesar; and because wee are not able to say, but that in many things wee sinne all, and God may see just occasion why to afflict us, yet faith will reckon with God aforehand for all the failings it may be guilty of, and renews its repentance before God, and then sin pardoned, is sinne covered, Psal. 32.1. and where God once covers sinne, there is no more remembrance of it for evill.

Thirdly, Faith hides a man likewise in the use of lawfull meanes for escaping a danger: so Moses Parents, by faith seeing something in him, (likely to bee more then ordinary) they tooke a course to prevent the evill that else might have fallen upon him, and Moses himselfe when hee came to age, hee forsooke Egypt, and so escaped the danger that else would have befallen him, Heb. 11.27. this is the proper worke of faith before an affliction comes.

2. Now faith puts forth another act, in and under an affliction; in or under affliction, faith, p. 469First, lookes at Gods hand; Secondly, at our own hearts; Thirdly, at the afflictions themselves; Fourthly, at the instruments: and faith is very active and lively about all these.

First, under affliction, it lookes at Gods hand, and it sees God as the author of them, as the moderator of them, and as the deliverer out of them.

First, as the author of them, The Lord gives, and he takes away, Job. 1.21. it is from the Lord that any of the sons of men are afflicted; not that God was the author of the sinne of the Caldeans or Sabeans, but Gods providence ordered the meanes for to afflict Iob; and faith quarrels not with the Caldeans or Sabeans, nor with Satan, but blesseth the name of the Lord.

So secondly, Faith sees God moderating all our afflictions, Psal. 31.16. My times are in thy hands, both my comfortable and averse times, they are both in Gods hand, and all the measures, and times, and seasons, both of affliction and prosperity are in thy hands; and that is no small help of faith, when it lets us see that the haires of our head are numbred, men may gather together many bitter ingredients, but God mixes the cup, and out of his hand wee receive it.

And so thirdly, from him wee looke for deliverance out of affliction: what ever our owne meanes bee, yet from his hand wee looke for deliverance, 2 Chr. 20.12. We know not what to do, but our eyes are towards thee, and yet then Iehoshaphat had great meanes to help himselfe, p. 470he had a matter of 1200000. able fighting men, enough to over-run a whole world, and yet he thought in him was no strength, as valiant as he was, but his eyes were towards God: this is the nature of faith, it lookes at God as the onelyonly meanes of deliverance out of affliction, Hosea 6.1.

Secondly, in affliction, as faith lookes at God, so it lookes into it selfe, it makes a man looke into his owne heart, and there it finds two things.

First, justly deserving what ever the Lord is pleased to try him with, and as much needing what ever affliction befals us. Nehe. 9.33. Thou art righteous in all that is come upon us, but wee have dealt wickedly: God indeed had given them a reviving, but they had not served God with joyfulnesse and gladnesse of heart, and therefore God made them servants in other Lands, therefore, thou art just in all that is come upon us. I will therefore beare the wrath of the Lord, because I have sinned against him, Micah 7.9. I have done foolishly, but I will offend no more, Job 34.31, 32. Teach thou me, and if I have done iniquity, I will doe no more; hee will now refraine from such evils, as wherein God had beene offended, if the way wherein I walke bee a way of iniquity, let mee see it, that I may doe so no more.

And as it looks at himselfe as deserving them, so needfull for him: If need be, we are in heavinesse, 1 Pet. 1.6. we never meet with a crosse but according to our necessity, were it not that necessity p. 471requires we should not be shifted from vessell to vessell, we should grow unsavoury.

Secondly, Faith opens our eyes to see and behold the unprofitablenesse and unquietnesse of our hearts in all afflictions; it is a kindly work of faith to discover to a man his unprofitablenesse and unquietnesse, how apt he is to murmure, and to be impatient, and to contest with Gods providence, and to quarrell with instruments. And this the heart sees by faith, Ier. 31.18. Thou hast corrected me, and I was as an untamed Heifer; Untamed and wanton, flinging and throwing here and there; So David confesseth the unquietnesse of his heart, Psal. 43.5. Why art thou cast downe, O my soule, and why art thou so disquieted within me? Faith expostulates with it self about it, and therefore it helps a man to look up to heaven for renewed conversion, and so makes us lie more quietly under Gods hand then else we should doe.

Thirdly, In and under affliction; faith looks at the afflictions themselves that are cast upon us, and it espies sundry things in them, which exceedingly help a Christian in them. For first this is the nature of faith, it helps a man to see all his afflictions that befall him, as fruits of Gods love, and that is a transcendent supernaturall work of faith, wherein it exceeds the constancy of all Heathens, and Christians too, that want faith; it lookes at them as fruits of Gods Fatherly love, Heb. 12.6. Whom the Lord chastens he loves; he dispenseth it out of his love; Psal. 119.75. I know that in very faithfulnesse thou hast afflicted me; and faithfull are p. 472the wounds of a lover, Prov. 27.6. God out of his faithfull care towards us to keep us sweet and savoury, and to preserve us spotlesse, and to inable us to hold forth his glory before the sons of men, that he might make his promise good to their inward and outward man. And that faith doth thus look at afflictions as the gracious gifts of Gods love, reade Phil. 1.29. To you it is given, not onelyonly to beleeve, but also to suffer his sake: Faith will discerne what a rich gift it is to suffer for the name of Christ, when it considers that God might have left us in such a case, as wherein we might have put the like afflictions upon others; and what an uncomfortable condition had that been, to think that we should have been instruments of affliction to others? and now therefore he having kept us from that, and rather done us this honour, that we should suffer for him, it shewes you that it is a precious gift, wherein he makes a broad difference, not onelyonly between godly and wicked men, but between godly and godly men. God will not lead them by the way of the Philistims at first, but afterward when he hath led them through many other exercises, they must come to hard war, before they shall enjoy the promised Land: yea, (which is wonderfull in this case) faith not onelyonly looks at affliction, as a gift of Gods grace, and a fruit of Gods love, but even those very afflictions, wherein God is most heartily displeased, and strikes with incurable blowes, and handles us as a man handles his enemy; faith looks at them as a speciall ground of Gods love; and herein faith p. 473exceeds it selfe: reade for this purpose, Ier. 30.13. to 17. the words are very waighty. Thy bruise is incurable, thy wound is grievous, there is none to plead thy cause, that thou mightest be bound up, all thy lovers have forsaken thee: And you would think this were a fearfull case; Yea, why criest thou, (saith God) unto me? as if it were a bootlesse thing in such a case; but reade on, ver. 16, 17. Therefore they that devoure thee, shall be devoured, and all thy adversaries shall goe into Captivity, and I will restore health unto thee, and heale thee of thy wound, because they called thee an out-cast, saying, This is Zion whom no man seekes after. Consider here the mighty power of a lively faith, in the lowest estate of affliction, if faith be stirring and active, for the question is of a living faith, it looks at afflictions, as a just hand of God, and as justly deserving them; yea though he deale with us as a man deales with an enemy, strike deadly, when there is no healing medicine to help thee, yet faith even then sees God more offended with our adversaries then with our selves, as most commonly, the more churlish the Physick is, the more certaine and safe the cure; So that faith looks at afflictions as gifts of Gods grace, even then when they are the wounds of an enemy, and that he will heale with his owne hand most graciously, by how much the more the stroke is deadly.

Secondly, Faith doth likewise see afflictions as common to us with the Lord Iesus Christ; which is a ground of much supportance to the soule, Esay 63.9. In all our afflictions he was afflicted, and we p. 474drink of the same cup that he drunk of, Matth. 20.23. From whence it comes to passe that wee having this fellowship with Christ, and hee with us in our afflictions, this will follow, that onelyonly our bonds and cords are burnt up, and taken away, those very evils are consumed, & we set at liberty; this is the true fruit that springs from Christs fellowship and presence with us in our afflictions. This is sweetly expressed in the example of Daniels Companions, Dan. 3.24, 25, 26. Did not wee cast in three men bound into the Furnace? but behold foure walking in the middest of the Furnace, and the forme of the fourth is like the Sonne of God; And so there was not any smell of fire about them. Though generally it be conceived, the act of fire was suspended for the present, yet it was not so wholly suspended, but that it burnt and consumed their bonds and fetters and shackles; This faith only beholds, that when a man comes to triall, there is no evill befalls him, nothing burnt up but the drosse and distemper of his soule, all the chaines of darknesse, all his carnall feares and doubts and unruly passions, they will so consume the bonds wherein we were formerly intangled, as that we shall be set at liberty, and this by reason of Christs presence with us in our afflictions: this faith onelyonly sees, flesh and blood discernes it not, but it would cry out, Oh utterly undone, credit and friends, and Sabbaths, and Ordinances lost, why now it is utterly undone, so many miseries come upon me, and so many blessings of God at once consumed, it will think it an hot burning affliction, but faith sees p. 475that nothing is consumed but the corruptions of Gods people, the strong chains of darknesse of all their lusts are consumed, and themselves set at liberty.

Thirdly, Faith sees afflictions as fountaines, and mothers, and increasers of grace and glory: Iob 23.10. I shall come out like gold, more pure, and precious, and solid, and compact then ever before; the Son himselfe learned obedience by the thing he suffered, Heb. 5.8. and 12.11. It brings forth the quiet fruit of righteousnesse; we can now come off with righteous duties more quietly and freely then ever before; It also mortifies sin, and makes us more solid and pure, so it also increases our glory, they are nothing to the glory that shall be revealed, 2 Cor. 4.17. they are but for a moment, and they cause to us a farre more exceeding waight and crowne of glory. I account them not worth the talking of, in comparison of the great reward which in conclusion they will crowne the hearts of Gods people with: They are but light at the worst, and but short at the longest. Now faith beholding this, it is no marvell though it put life into us in our worst houres.

Fourthly, In and under affliction, faith looks at the instruments and causers of it; Faith is a very vigilant grace, and lookes exactly on every hand, 1 Pet. 5.8, 9. What help doth faith yeeld when it espies out the instruments of our afflictions? Very much. According as the nature and estates of the persons be, faith works about them. It sees, some may doe this out of very ignorance, thinking they doe God good service, and faith prayes for such, Father p. 476forgive them, for they know not what they doe, Luke 23.34. And so Stephen prayed in the like case, Acts 7.60. when the stones flew about his eares and dasht his braines out, Yet Father forgive them, they know not what they doe; so that faith breaks not forth in a passion, and cries for fire to consume them from heaven, (though sometime it doe) but if it see they doe it of ignorance, faith would be loth either himself or others should lose by his affliction. Faith that hath had much forgiven it selfe, it can pray heartily for them that have done much mischiefe to them, conceiving them to doe it of ignorance.

But in case the adversaries be more malicious, and know well enough what they doe, then faith puts forth a double act about them.

First, it complaines of them, and such complaints are never in vaine, Psal. 10.13, 14, 15. & Psal. 69. Many bitter complaints the good man makes against such men, but it is in case they offend of malicious wickednesse.

Secondly, Faith will plead its owne innocency against all its adversaries, Psal. 7.3, 4. he will acknowledge that he hath done much evill in Gods sight, but if against them he hath done any wrong, then let the enemy persecute him and take him. Thus you see what lively acts faith puts forth under and in afflictions.

Thirdly, Faith is not without its work when an affliction is past, Psal. 125.4. And then first it doth pay God all the vowes and promises it hath made to him in affliction. It magnifies the wonderfull goodnesse of God, that hath led him through fire p. 477and water, and brought him to a resting place, Psal. 66.10 to 13, 14, 15. Thou O God hast proved and tried us, &c. I will therefore pay thee all my vowes, &c. He will now burn up all his greene and … lusts, and consecrate himself and his best endeavours to the more abundant service of the Lord.

Secondly, As faith payes vowes and promises made in affliction, so it yeelds unto God, more pure, and innocent, and gracious service then ever before; walks before God more solidly and purely, Rev. 7.14, 17. These come out of great tribulations, and therefore now they are pure, and more innocent and blamelesse then ever before.

Vse 1 It is first a direction and instruction to all the servants of God in all the afflictions that may befall them in this world; All that will live godly in Christ Iesus must suffer persecution, & we must through many afflictions enter into the Kingdome of heaven. And therefore it will be a vaine thing for men to think to escape scot-free from afflictions, and yet live a godly and an holy life; it never fell out otherwise, but as sure as thou art sprinkled with the water of Baptisme, so sure thou shalt be drenched in affliction, Mat. 20.23. If thou belongest to God, he hath predestinated thee to be like unto the Image of his Son, Rom. 8.29. Learne therefore to live in thy afflictions by faith. This is the counsell of the holy Ghost here in the text, and which though I should never speak word to you more, would be for ever remembred, That a just man lives in his affliction by faith; remember what you have heard, consider your afflictions afore-hand, puffe not at your adversaries; that is for proud men to do; faithfull p. 478men will say, that which they feared is come upon them. And because God will have his children scoured by very homely instruments, a faithful Soule despiseth no creature, but makes account God may make any creature an instrument of affliction to him; and though he bee free from any distracting fear, yet that it may look the winde in the face, he is carefull to hide himselfe under the shadow of Gods wing, and walk in innocency of heart and life, that the Prince of this world may finde nothing in him; it makes diligent search, and approves the heart to God, and leaves no failing in the sight of God. Iob had dishonoured God some what by murmuring and impatience, but God therefore schooles Iob, and brings him downe before him; and then he saith, Behold I have sinned, and therefore abhorres himselfe in dust and ashes, Iob 42.6, 7, 8, 9. So that you see when Gods people have humbled themselves before God for their failings, see then how God beares witnesse of their integrity, to the face of their adversaries. And so for lawfull means; faith can tell as well how to use lawfull meanes to get from them, as with patience to heare them. Faith also looks at Gods hand sending, moderating, and delivering us from our afflictions. It helps us to look at our own hearts as deserving and standing in need of all these, and as apt to be unquiet and unprofitable under them, and looks up unto him for converting grace, that we may not be so. And then faith looks at the afflictions themselves, and sees God dispense them out of his fatherly love to us, and out of his faithfulnesse that hath not made p. 479us persecuters of others; let this therfore be never wanting, and then what ever the affliction is, the issue will be comfortable. Look at your afflictions as common to you with the Lord Jesus Christ, and know that nothing will be consumed, but the stubble of your owne lusts, and then you will walke at more liberty: and when faith is set aworke, you fal not into a passion or rage with your adversaries, but if they do it of ignorance, you pray for them, and pity them; and if you know they maliciously fight against God and his servants, you have just cause to complaine of them, and you may plead your own innocency against thē: and whensoever God shall let you see deliverance, be sure you remember all your vowes and promises you made to God, and pay them, and be carefull to come better out of affliction then you went in; what proud, impatient, and covetous when you went in, and come so out? God forbid, desire God rather never to leave you, till you get some good by the afflictions you undergoe.

Now if you thus live by faith in your afflictions, see what benefit will come by it.

1. It will wonderfully quiet your hearts in all changes. Thou wilt keepe him in perfect peace, whose mind is staied on thee, Esay 26.3. peace peace, all kinds of peace, variety, and constant, continued peace, changes of peace for him, whose heart is staied on thee, because he trusteth in thee.

2. It humbles a mans soule, and makes him take in good part whatsoever befals him from the hand of God, Micah 9. Levit. 26.41.

p. 4803. It will graciously reforme us, Iudg. 10.5, 6.

4. It will marvailously inlarge our consolation: Count it all joy when you fall into manifold temptations, Jam. 1.2. faith will bring forth patience, and that will yeeld you much joy. Let a man taste of salt water in the sea, and it wil be brackish and unsavoury, but let it be sublimated by the Sun, and taken up into the Clouds, and then it is sweet and fresh; so is it in this case, looke at your afflictions as they run along by the sea shoare of this world, take them as deserts for my sin, and they are salt and unsavoury; but by faith looke at them, as comming out of Gods hand in his speciall favour, and then they wil breed you much joy & consolation.

Vse 2 It is for consolation and encouragement to the people of God in ill houres, Learn to get precious faith: though you be men of great estates and great friends, yet you will find affliction so seazing upon you, that notwithstanding all this, you will not be able to beare it. As therefore you would live comfortably in ill houres, so live not a life of sense and reason, and carnall wisdome, for then you will be uncomfortable if you want faith, what ever you have else; and therefore get faith, and then neither your own nor other mens hearts need to faint, for the tribulations that lye upon you, Ephes. 3.13. when a man hath taken a due estimate of afflictions, as you have heard, he need not faint under neither his owne nor other mens afflictions.

Three things there be which will much trouble a man in affliction, and faith helps them all.

The first is a guilty conscience, which will much p. 481faint the heart under afflictions, as it did to Iosephs brethren, Gen. 42.21. Now faith purifies the heart, Acts 15.9. and so it quiets the heart from the evill of an accusing conscience.

Secondly, darknesse is fearefull to a man, if he be alone, but now faith will not leave a mans soule in darknesse, it will shew the soule a warrant for its way, Rom. 14.5. and when a man sees the light of the word warranting him his way, then he is not afraid, a man will be more afraid of shadows in the night, then of armed men in the day. See therefore the light of the word clearing your way, Psa. 119.105. and you will ever find light of consolation, when you find light of sanctification.

A third thing that disquiets a mans spirit, is unruly passions and lusts, as pride, covetousnesse, unbeleefe, and the like, they will fret and gall exceedingly; and therfore faith to prevent the disquietnesse of the soule, it will mortifie and abate all a mans passions, and cleanse him from feares and doubts, from wrath and impatiency, and from whatsoever would disquiet us; when we serve not our owne ends, but Gods, seeke not our own honour and pleasure, when these things are taken away, then the heart is quiet. So that faith making the heart of a man pure, it comforts him in all changes, that may befall either himselfe or others, so that we faint not for the tribulations that befall our selves or other men, and all this from the life of faith.

FINIS.

End of the text · John Cotton, The Way of Life (1641)