when he had done that did God secondly take off thy heart from all creature props creature confidences and dependances After that did God cast in a word and promise into thee and by his spirit mightily draw thy heart to close with it and fasten upon it did God draw out a work of Faith to close with this wisdom Faithfulness and power for the carrying of thee through when thou sawest no strength in thy self nor didst not know what should become of thee wert willing wholly to venture upon God to give up thy self unto him to be at his dispose were thy ends good and right in this work didst not thou find that there was a principle in thee carrying thee beyond thine own thoughts beyond any strength that thou couldest possibly conceive to be in thy self and that hath brought the work to an issue beyond they expectation surely there was faith in this and if there were faith in this consider what I have to say to thee First Know that this work is wonderfully acceptable to God God looks upon such works of nature as lovely as the young man that came to Christ Christ loved him in Mark 10.21 But if it be a work of faith God looks upon it and accepts it indeed says the scripture These obtained a good report by faith Heb. 11.39 They obtained a good report indeed not only before men but before God Secondly being a work of Faith thou mayest have abundance of peace and joy in it we never have gone through difficulty but it is pleasant to us if we have gone some voyage and have passed through difficulties through many storms and tempests we prize it the water that David longed for when it was got with so much difficulty he thought it too good to drink but powred it before the Lord. In 2 Sam. 23.16.17 As Jacob saies of the portion he gave to Joseph Gen. 48.22 This I took out of the hand of the Amorite with my sword and my bow So any thing that we get hardly it is the more prized so that when we get through difficulties by our faith that we should prize much and rejoyce in Thirdly If so be that Faith hath carried thee through difficulty Let this encourage thee for ever for time to come certainly there is no difficulty wil stand before thee if difficulties have begun to fal they wil fal and wil not be able to stand before thee You may reason as Hamans friends If thou beginnest to fall before Mordecai thou wilt fall Est 6.13 and therefore thou maist cal this work by the name that David called that place where his enemies began to fal before him Baal-perizem because God had made a breach upon his enemies 2 Sam. 5.20 he took that but as a pledg that God would make al his enemies fal before him And so hath God made some difficulties fal before thee then al difficulties wil fal Fourthly Let God have al the glory neither thy self nor the means those things that we do by Faith God is in them little of our selves or nothing at al Boasting is excluded saies the Apostle Rom. 3.27 By the Law of Faith or by the Law of Works By the Law of Faith and therefore that which is done by faith excludes al boasting from our selves and gives God the glory 1. Because Faith of al Graces hath least rooting in our selves as for Justice and Temperance and Patience and Love they have some assistance in Nature but faith hath nothing at al and therefore God must have the glory of that chiefly 2. Faith of al Graces hath the least influence into that which it doth though it be under the rank of efficient causes it is but an instrumental cause and though an instrument be an efficient it is the least efficiency of al and therefore the glory belongs to God 3. Of al Graces Faith is the most emptying Grace it carries a Creature out of it self unto another and therefore whatsoever we do by Faith we must give God the glory 4. Attribute nothing to means for though thou usest means ye whatsoever was done by Faith was done above means beyond means and might have been done without means 5. Hath God carryed you through any difficult work and was this a principle Labor to prize the word of God upon which thy faith was built to nourish and increase this Joy 6. If you have found your faith hath carried you through great things take heed thy Faith do not fayl thee in less things that will be a shame As a marriner that hath been in great stormes and tempests and hath wrought through them if afterward he should come and perish in the haven or in some ordinary tempest for want of Skill that would grieve him more so for a Souldier that hath been in desperate battels afterwards to be overcome with a little strength he looseth his honor this is possible that a Christian by his faith may be carried through wonderful great things and yet his faith may fail him afterwards in lesser things as many a man may escape great dangers and recover great success and yet afterwards die of a cold and those that God hath carried through great things may faile in lesser but it is an infinite shame take heed to your selves in that As David speaks concerning Saul 2. Sam. 1.21 The shield of the mighty is vilely cast away as though he had not been anointed with Oyl God hath given thee fayth as a shield and it was the shield of the mighty and now it is vilely cast away an ordinary temptation comes and thou failest as if thou hadst not been anointed with oyl when God carried thee through difficult works thou wert anointed with oyl and now you fal as if you had not been anointed with oyl you have been carried through many difficulties in that work of leaving of your country now when you come here your faith will not serve you to order your ordinary business and affaires but it fails fowly in every ordinary dealing with man and in your private dealings in your family what a shameful thing is it that such a one as hath had such power as to look upon the face of his enemies and to testify for the truth before them when he hath to deal with a servant or child or Wife he fails shamefully and when he comes to deal with brethren he knows not how to behave himself as if he were not anointed with oyl as if he never had faith nothing but nature as ful of frowardness and pettishness of spirit and all outward distempers as those that never were acquainted with Faith And so faith hath carried you through great difficulties enabled you to deny your self to get to the ordinances and when you are under them it fails you in assistance to make use of them and to give God the Glory of them but you rather defile them and spoile them what a shameful thing is this Be ashamed and confounded in
Worst Magistrate By Obediah Sedgwick A sermon A Sacred Panegyrick By Stephen Marshal A sermon The Craft and Cruelty of the Churches Adversaries By Matthew Newcomen of Dedham A sermon Clows Chyrurgery Marks of Salvation Mr. Stephen Marshals New WORKS VIZ. 1 Of Christs Intercession or of sins of Infirmity 2 The high Priviledg of beleevers They are the Sons of God 3 Faith the Means to feed on Christ 4 Self-denial 5 The Saints Duty to keep their Hearts c. 6 The Mistery of spiritual Life Several Physick Books of Nich. Culpeper Physitian and Astrologer and A. Cole c. 1 Idea of Practical Physick in twelve Books 2 Sennertus thirteen Books of Natural Phylosophy 3 Sennertus two Treatises 1. Of the Pox. 2 Of the Gout Sennertus Art of Chyrurgery in six Parts 1. Of Tumors 2. Of Ulcers 3. Of the Skin Hair and Nailes 4. Of Wounds 5. Of Fractures 6. Of Luxations 4 Twenty four Books of the Practice of Physick being the Works of that Learned and Renowned Doctor Lazarus Riuerius Physitian and Councellor to the late King c 5 Riolanus Anatomy 6 Veslingus Anatomy of the Body of Man 7 A Translation of the New Dispensatory made by the Colledg of Physitians of London Wherein is added The Key to Galens Method of Physick 8 The English Physitian Enlarged 9 A Directory for Midwives or a Guide for Women 10 Galens Art of Physick 11 New Method both of studying and practising Physick 12 A Treatise of the Rickets 13 Medicaments for the Poor Or Physick for the Common People 14 Health for the Rich and Poor by Diet without Physick The London Dispensatory in Follo of a large Character in Latin The London Dispensatory in twelves a smal Pocket Book in Latin To the Physical Reader THe greatest Reason that I could ever observe why the Medicines prescribed in these Books above mentioned and in many other Physick Books do not perform the Cures promised is the unskilfulness of those that make up the Medicines I therefore advise all those that have occasion to use any Medicines to go or send to Mr. Ralph Clarke Apothecary at the sign of the three Crowns on Ludgate-Hill in London where they shall be sure to have such as are skilfully and honestly made THE CONTENTS OF The Treatise on Hebr. 11.27 CHAP. 1. The words Opened Six Doctrines raised Page 1 Chap. 2. Handling the first Doctrine Page 5 Chap. 3. Handling the second Doctrine which is Page 16 Chap. 4. Directions for the ordering our selves in our feare of Authority Page 19 Chap. 5. Some further Directions how we should order our selves if we should be injoyned unlawful things Page 24 Chap. 6. The Point prosecuted more strictly Page 26 Chap. 7. How Faith helpeth against the fear of man Opened in fifteen particulars Page 30 Chap. 8. Arguments against the fear of man taken from the Consideration of Man First as Man in six particulars very observable 1. What he is 2. The vanity of Man 3. The dwelling of man 4. The pomp of man 5. The foundation of man 6. The life of man Secondly As a wicked man 1. His baseness 2. What he is in the greatness of his power opposing the Godly 3. How near the enemies of Gods people are to ruine and destruction Page 44 Chap. 9. How Audaciousness and boldness of spirit differ from Faith 1. Audaciousness makes us bold to sin 2. It appears in causes that concern our selves more then in those which concern God 3. Boldness the curing of one passion with another Faith the curing of passion by Grace 4. Natural boldness makes men rash and hinders consultation 5. The cause of immodesty 6. It is sudden and violent 7. It proceeds and lives upon outward encouragements 8. The issue of ignorance 9. Or despair 10. More outward then inward Page 49 Chap. 10. Sheweth How far we may lawfully avoid danger without fear of men 1. Religion doth not teach men to be foolish or desperate 2. The care of a Christian ought to be to do his duty rather than to avoid danger which may fal out in his duty 3. When God brings his people into danger he intends more to exercise their graces then to try their discretion 4. Though danger may be avoided yet it is more honorable for a Christian to be called to exercise Faith Courage Patience and in away of suffering then his prudence in avoiding it 5. Take care of mistaking discretion which is not wont to abate the vigor of Gods Graces but to improve and increase them 6. A Christians greatest endeavor should be to get his will to submit to God Page 53 Chap. 11. Contains a further Resolution of the former Case in nine particulars 1. God doth give leave to his people to fly and avoid Danger 2. Such avoiding of Danger if rightly qualified argues neither distrust of God nor defect of Courage 3. In some cases Christians not only permitted but commanded to flee as 1. When no extraordinary thing depends upon him in that station in which God hath set him 2. When the hand of God looseth those relations which would otherwise be obligations to him 3. When God gives him an opportunity else where to bring greater revenues of glory to him 4. When a Christian is doubtful about his call to suffer at the present 4. There are some cases wherin it is utterly unlawful to flee viz. The contrary to those above named 5. Mistakes in flying 1. To flee upon every slight and trival thing 2. When it tends to their spiritual disadvantage 3. When having secretly denied the Faith Men flee to prevent the shame of Apostacie 4. When they look at their own safety alone without care to fit themselves for further service of God 6. How to know when avoiding dangers proceeds from Faith or Cowardise 1. That which is by Faith is not in a Violent Rash Heady manner 2. When it proceeds from Faith it is joined with a resolution to return and bear wittness to the truth when God cals 3. When we use the liberty we have to get hearts to return 7 The case of publique Officers Magistrates Ministers especially the latter Page 58 Chap. 12. Containing the eighth particular to wit Answering some objections made against flying ob 1. Men may not leave their country Answ In two particulars Ob. 2. Should none stay to suffer Ans ob 3 God Alsufficient to help in greatest dangers Ans ob 4. Fleeing a ceasing to give testimony to the truth of God Answ ob 5. Many of Gods servants had power to fly and did not Answ ob 6. What shall become of those left behind if they are forsaken by men of ability Answ ob 7. If men would master their fears and stay a while the cloud would blow over Answ Ninth particular Direrections for ordering our selves when we do fly 1. Leave as little guilt behind in the place as you can 2. Carry your selves so that the name of God may not suffer in the place to which
shall never goe on in quiet before them and they are ready to put us out of our way And thus we see wherein the power of Faith lyeth to help against fear There are two things yet behind for the explication of the point To shew the difference between that boldness of spirit and audaciousness that men have that have no Faith and that Fearelesness that comes by Faith As also to shew how farr we may lawfully avoid danger without feare of men CHAP. 9. How Audatiousness and boldness of spirit differ from Faith 1. Audatiousness make us bold to sin 2 It appeares in Causes that concerns our selves then those which concern God 3. Boldness the curing of one pasion with another Faith the curing of passion by Grace 4. Natural boldness makes men rash and henders consultation 5. The cause of immodisty 6. It is suden and violent 7. It proseeds and lives upon outward encouragements 8. The ishew of ignorance 9. Or despair 10. More Outward then Inward FAITH helps against feare but it must be granted that men may be much helped against feare by a meer audaciousness of spirit Quest But how shall we know the difference Answ Audaciousness of Spirit though when it proves to be in Gods cause it seems to be faith yet there are many differences First Where it is Audaciousness of spirit when occasion serves they wil be bold in Sin against God as well as bold in that which is good for God but now where faith is though it doth make the soul to be bold and fearless for God in the way of God yet there are none so affraid of sin they tremble at the appearance or occasion of sin many that are mightily bold in sin are mightily affraid when they are in danger others that are fearless in the way of God thay have no boldness in the way of sin Wicked men that have had the basest spirits of all have been bold in sin As Manasseh how audacious was he in sin and when he came into danger how feared he It is said he was found among the thorns 2 Cor. 33.11 And so Ahaz what a bold spirit had he in sin when he came into danger what a base spirit had he he was affraid and shook like an aspine leafe And so it is reported of Caligula in Isa 7.2 That was a bold wretch in sin yet when he heard it thunder he would run into a bench hole And some may go so far as not only to be bold in sin but to be bold in some danger too and it may fal out to be in the cause of God but know if there be any boldness in sin and if you do not fear every sin al your boldness and fearlesness in any thing else never comes from faith Secondly Where there is natural audaciousness then men are especially bold in causes that concern themselves more than in causes that concerne God When any business concerns themselves in which they are opposed they care not for any one that have more power then them selves but they are not so in the cause of God but others that are truly gracious that are feareless from their faith they are very yeildable and shamefaced in their own cause in things that concern themselves but in â—hings that concern God there doth appear another spirit they have a new spirit Thirdly Where the boldness is meerly natural there is a curing of one passion with another but the boldness that comes from faith is the curing of passion with the contrary grace As thus where the boldness comes from natural audaciousness there is the curing of the passion of fear with the passion of wrath and anger they are never fearless and bold but when their passion of anger is stirred up where faith cures the passion of fear it cures it not by stirring up another passion but by Sanctifying of this and bringing in the true fear of God into the soul it doth not put out one evil with another but puts out an evil with a stream of the contrary good Fourthly Where men are naturally audacious and bold usually their boldness hinders their consultation they have not command over their spirits they are carried on rashly and headily in their boldness therefore in Isa 35.4 The word that is translated feareful it signifies a rash heart it is the same word you have in Isa 32.4 The heart of the rash shal understand knowledg to shew that fearfulness doth cause rashness where it is immoderate but where feare is moderate and guided right it makes men to have power to consult of things and advise of things and examine of things but your bold impudent people care not nor consider not what they say but where fear is rightly ordered by saith the heart is able to consider and advise best Fifthly Again Audaciousness when it is natural makes men to forget the distance that is between one man and another makes them immodest care not what they say to superiors that are above them but when men are feareless by faith though they wil not be hindred in their way by feare of them yet they know how to give due respect to them that are in Superior place which a natural Audacious spirit doth not Sixthly Again Natural Audaciousness is sudden and violent but a man that is feareless by faith doth not presently get up to this boldness of spirit but it comes by degrees and several steps first more fearful and then less and so by degrees he gets power over that spirit of his which before he found feareful but the other is violently up and doth not come by degrees Seaventhly Natural Boldness it is according to outward encouragements but the fearlesness that is from faith is by the breathings of Gods spirit upon his heart according to the several breathings of Gods spirit upon their hearts so they are more or less feareful the other boldness being natural it works always alike if they have but the same outward encouragements but Gods people though they have the same outward encouragements yet they are more fearless at some times then at other times because they have not the Spirit of God breathing upon them alwaies alike Eightly Natural boldness comes from ignorance and insensibleness because people do not know or are not sensible of the danger they are in but faith discovers the danger and makes men sensible of the danger and then it helps it is nothing to be bold when one is not sensible and doth not understand the danger but a gracious heart conceives aright of the danger and is sensible of it and then faith lifts above sence and above reason Ninthly Men that are naturally bold it is through desperateness because they have nothing to loose and care not what become of themselves but by faith men are not fearless because they are desperate but they see help in God and in Christ and his mercy the more they hope the less they fear but the other are desperate and
you flee 3. Behave your selves as exiled people as men mortified to the things of the world 4. Get a contented frame of heart 5. When you are delivered keep your selves in the fervency of your spirits 6 Let those from whom you flee have your prayers Page 70 Chap. 13. How the Heart may be taken off from the fear of man First it is against the solemn charge of God Secondly It is an Idolizing of the Creature Thirdly It becomes not the State and Spirit and profession of a Christian Fourthly It dishonors God and the Cause of God Fifthly It mightily heartens the enemies of Gods people Sixthly It is threatened as a great judgment of God upon a people Seventhly The evil effects of the sinful fear of man 1. It distracts our thoughts 2. Weakens the heart 3. Eats out the true fear of God 4. It indisposeth us to any service 5. Insnares a Christian 6. It. causeth other desperate fears 7. Procures the judgment of God in our destruction Page 78 Chap. 14. Another Doctrine Much difference between Gods peoples spirits at several times Illustrated by examples Reasons 1. From the different dispositions their hearts are in to receive truths Which proceeds from Three Causes First the abatement of the strength that is opposite to that truth Secondly The stirrings or activity of those habits which are sutable to truth Thirdly The prevalences of self interest Reas 2. From the different representations of Truth Reas 3. Because the Graces of men do not burn so cleerly and purely at al times Reas 4. From the weakness of Grace the parts and members of it are not consolidated Reas 5. Because our hearts are sometimes filled with more heavenly consolations then at other times Reas 6. From the different breathings of the spirit of God Reas 7. Because men have somtimes a more clear and distinct sight of their call to suffer then at other times 3. Particular directions in this Case Reas 8. The different tempers of mans Body Reas 9. From the difference in the encouraging occurrency of Gods providence Page 97 Chap. 15. Containing the First Use Which teacheh us to entreat God not to take the advantage of us when our hearts are low Page 110. Chap. 16. Another Vse to teach us not to be discouraged at this different temper of our Spirits but to be humbled for it Five Helps against discouraging thoughts Two objections Page 113 Chap. 17. Containing the Third Vse of Direction branched into four particulars 1. If couragious and fit for service give God the praise Four reasons for it 2. Learn to rebuke unbelief 3. Labor to keep your hearts up The manner how that may be done in eight particulars 4. Improve this gracious working of God Page 119 Chap. 18. A fourth Vse To be restless till we get our selves into a good frame Page 128 Chap. 19. A Fifth Vse To see the misery of being alwaies unfit for service A Sixt Vse To teach us to long for Heaven Page 130 Chap. 20. Shewing the power of Faith to carry through the most difficult work Question What is there in Faith which helps the Soul Answered in four Particulars 1. It settles the Heart on the surest ground which is Gods call and Promises 2. It fetches in the greatest strength 3. It assists with the highest encouragements 5. Faith of its own Nature is a mighty strong principle The most illustrious work of Faith Thirteen remarkable things concerning Faith and the difficulties which it breaks through Page 133. Chap. 21. Vses of the Doctrine Use First Let none think God an hard Master when he puts them upon service because he affords them a principle to carry them through Use Secondly To Beleevers that they should expect to be put upon difficult things 1. Four considerations against discouragements It is not to be accounted an affliction to be put upon difficult things for 4. Reasons Use Thirdly Shewing it can be no concluding argument against a work because there are hindrances Use Fourthly When you have been carried through difficult services consider what it was which supported you Page 145 Chap. 22. Quest How to know whether Faith wil carry us through difficult works Answered in several particulars 1. Faith Goes upon spiritual grounds motives and ends 2. Makes men sollicitous and careful for the enjoyment of Gods presence with them 3. Causes men to carry themselves in a Gracious manner 4. To have an high esteem of the name of God 5 Makes them careful that they may not be frustrated of their end 6. It makes men satisfied with God Alone 7. Faith is a continued work That Faith which brought you out will carry you through Page 156 Chap. 23. Containing other uses of the point Use 5. Shews the reason why we faile in any thing we do it is for want of Faith Use 6. Labor to rise in indignation against your unbelief Use 7. Consider what it is to faile in that work which concernes thy eternal estate Page 162 Chap. 24. Helps to put on Faith in any undertaking 1. Set before you the example of our great Captain Jesus Christ 2. Make preparation for the work of Faith by Humiliation 3. Renew your Faith in the Covenant of Grace 4. In difficult times set Faith on work to purifie the heart 5. Take heed of shifting waies and dependances 6. Set loose from your own ends 7. Cast your selves upon the word of God 8. Plead the word with God in Prayer 9. Refuse no meanes that God puts into your hands 10. Do nothing with a slavish spirit 11. Be not discouraged by miscarriages that are past 12. Take heed of the disturbance of passion in your work 13. Observe the dependances one work hath upon another 14. Lisson not to Temptations 15. Take heed of perverse reasonings 16. Take heed of disorderly working in four cases 17. Vse resolution and courage 18. Look on your selves as Gods Instruments 19. Be constant though you find nothing come of it 20. Encrease not the difficulty by your carriage 21. Look most at your Encouragements 22. Vse not the difficulty in the way to reason against the work 23. Labor to harden your selves by Faith against al difficulties Page 165 Chap. 25. Containing a second consideration of the Text to wit and Allegoricall interpretation of Moses forsaking Egypt by Faith Warrant for Allegoricall interpretations Forsaking this world renouncing our naturall estate a difficult work Fourteen reasons of it Page 184 Chap. 26. How Faith carries the Soul through the Difficult work of forsaking Egypt Their Works of Faith 1. The discovering work in two particulars 2. The relying Work 3. The Surrendring work Question Resolved concerning the force of Natural Conscience in three Particulars shewing the great difference between the actings of Faith and Natural Conscience Application 1. Hence see the Ground of Miscarriages 2. A Rule of Direction Incouragements to Faith and Beleeving 3. Let delivered Persons see what delivered them Faith which acts by a power without us Twelve
gives when he is angry Whatsoever we have from God in a way of favor or in a way of anger whatsoever God gives me in love I must use it in fear least God should not have honor from it and if God give it me in his anger I must take heed I do not abuse it to my perdition Many times God permits some to be above others nor only in his wrath to them that are under them but in wrath to themselves that they being above others might fal and break their necks and therefore they that have place above others had need take heed they do not abuse it Consider have you used it for God When you had power for God you were content then to forbear and shall you now use your power for the maintenance of your Lusts VSE 5 Hence we learn seeing those that are in power have such wrathfull and distempered passions It should teach us to take heed of crossing any in power above us Many are under others and yet have higher Spirits than those above them It is not good to stir up a Lion and if we have not a good call to it we shall have little comfort in any thing we suffer Let us go on in the way of God and wee shall have false accusations enough against us that will provoke those that are in authority though we do nothing to provoke them justly VSE 6 The last Use that I wil name from hence is this The more ordinary and usual it is for any that have power in their hands to be thus wrathful the more honorable it is they should be able to cross their anger and their passion It is a blessed thing for a Man or Woman in power to think it is more Glory to use their power to cross their passion than to use their power to revenge them that cross them You think if you can make others to yeild to you that is a brave thing but you that have power over others be convinced of this that it is a greater honor to use your power to command your own passion by than to use it to make others to yeild to it Phillip the second King of Spain being intent about some great business in writing a Letter to the Pope and requiring some hast he sate up al night and being done his Secretary standing by and being half asleep he bade him throw some sand upon iâ— and he took the Standish and powred Ink upon it now though the King was crossed yet he went away and put it up and made nothing of it What a shame is it then for Christians to be so revengeful And that Phillip being spoken ill of by one Cradon some put him in mind to revenge himself on him but he sent him many Gifts and spake well of him then he asked what Cradon spake of him say they no man better then saith he I am a better Physitian than you This is an honorable thing in whomsoever it is And thus much for this first point That the wrath of wicked men when they have power is very fierce and outragious CHAP. III. Handling the second Doctrine which is Doct. 2. That Faith helps against the immoderate fear of men of Authority of any Creature FIrst Those that are Godly ought to have and have due reverend respect unto all those that are in Authority though they be not afraid of the displeasure of the King or of any in Authority in the Cause of God yet those that are truly gracious and Godly do give due reverence to them in their persons and in their Authority and power Though they are not so basely afraid as others are to yeild to any thing against God or Conscience yet so far as they may no people in the world give that reverent respect unto Authority as Gods people do Secondly None do it up on such good grounds because they do it for Conscience sake and submit to authority further than others do they dare not in their secret thoughts have any ill mind against authority and they do it because they see the image of God upon them not to save themselves 3. And Thirdly None do feare authority in so good a manner they do it willingly and cheerefully not by force but as being the will of God they should do it it is agreeable to the disposition of their souls for to do it Naturally no man would be under another but it is agreeable to grace to be so and therefore no such subjects as those that are Godly if it be rightly considered It hath been a scandal cast upon Religion in all ages that they did contemne authority and did not give that feare that was due to authority As Pharoah said they would rebell against him and so they said in Nehemiahs time Just in Martyr and Tertullian were fain to make apologies for the Christians in this particular to convince them that none were more obedient to authority then they Tertullian hath a notable expression in his apology What is the reason you do not count us obedient to authority because we will not worship Idolls and pray to the Idols for your Governors yet we pray to the True God for your Governors Like men in these days because they wil not yeild their Consciences prostrate to authority and seek the honor of it in an unlawful way therefore they are not subject to them when as none are so truly subject unto men as those that are obedient unto God And therefore we read of Constantius he took this course to know his true subjects he proclaimed that whosoever would not worship Idols must be banished the Court and those that would should stay now some rather than they would leave the Court and be banished they would sacrifice to Idols others left the Court upon this he chose those that left the Court and banished the others sayes he If you be not faithful to God you wil not be faithful to me Can any man submit truly upon right grounds to a Justice of Peace that wil not yeild to the King if he submit to the inferior he wil submit to the superior And so those that upon right grounds wil submit to authority it is upon this ground because they are subject to the authority of God and indeed there can be no trust to any to be faithful to authority but those that are Godly As that notable example of Homizda that was a great man in the King of Persi's court and the King would fain have perswaded him from Christian Religion by all the flattering arguments he could and to get him to sacrifice to Idols sayth he O King be not so eloquent to thy destruction who shal think him to be faithful to man that is not faithufl unto God if so be we do not obey the authority of God how can we be obedient unto you And therefore those that are Godly do give a due and reverent respect unto authority though they do not fear
God and it are good but faith and that it doth by putting the Soul into the Covenant of Grace and conveys the good of that everlasting Covenant that can never be broken unto the soul and transferreth upon the soul the sure mercies of David and that must needs make the soul in a secure condition A man is not troubled with feares when he knows he is provided for his life So a beleeving Soul is provided for Eternity what now can trouble such a soul The Apostle in 1 Pet. 4.19 Would have us in the time of danger commit your soul to God in wel doing when the soul is committed unto God in wel doing there is no further fear As if so be a man were travelling and he had some precious Jewel were worth abundance and he apprehends himself in some danger if he can commit his Jewel to some safe hand he is without fear And therefore in some countries you have your Banks men that are affraid of their money commit it to the Bank and there it is sure So a soul that can commit it self to God in weldoing and be sure of that it is not troubled with much fear Qust But should we not take care for our estates and lives and liberties Answ Sayth the Apostle be at a point for them but be sure you commit your souls to God and you are wel enough As in a time of common fire and burning If a man have some lumber in the fire he doth not care for them but if he hath Jewels and treasury he commits them to some safe custody and so a beleever having committed his soul to God by faith and so being sure of the termes between God and it his soul wil not admit of fear We read of Noah Gen. 6.14 When he had made an Ark he pitched it about the word that is translated pitched is the same word that is used for propitiation or attonement noting that pitch was to Noahs Ark that the attonement of Christ apprehended by faith is to the soul whn a soul by faith can apprehend the sure meercies of David in the propitiation of Christ this is to the soul in the middest of dangers to keep it from fears as the pitch was to Noahs Ark in the midst of the waves that kept it from the waters And that is the first thing Secondly Faith keepeth from fear because it hath a speiciall eye to the highest first being of all things now that is a rule No inferior cause can worke but by an influence from the Superior and therefore when by faith the eye can behold the highest supream cause so as to see First There is no Power in any creature but from that Secondly The Acting of that Power is from that Thirdly The Force of that Power is from that Fourthly The Success of that Power is from that cause and when the soul looks up to this highest cause and sees all cleare there it needs not much to look how it is with the inferior causes As if a man had an instrument that hung upon many wheels though the inferior moves and it seems as if it would break and fall upon him yet if he hath an eye upon the highest wheel that moves all upon which all depend and be sure that holds he doth not much regard the other And so it is with a spiritual eye A carnal eye looks only at things that are objects of sence he looks at the creatures but a beleever looks at the highest supreme cause and if that be right he doth not looke at the lowest causes We have a notable speech in Isay 54.16 Behold I have created the smith that bloweth the coales in the fire and that bringeth forth an instrument for his work and I have created the waster to destroy Are you affraid of the sword and the wasters I have created the smith that blows the Coals and I have created the waster to destroy If they have any power to do hurt it is from mee why do you look upon the instrument and not upon the hand If there be any power in any instrument of war they depend upon God and he makes them to destroy and therefore faith looks to the highest cause and is conversant with that and carries the affections to that it is not much affected with under causes it doth not fear the wrath of men nor the power of any creature because it looks so much at the highest cause that is above al. The confidence that carnal hearts have in outward helps keeps them from fearing God should not the confidence of the Saints in God keep them from fearing man Thirdly Faith helps against the feare of man because it helps the soul to overcome greater fear than any feare the creature can cause A beleeving soul hath been conversant with other manner of fears than the wrath of a King namely the wrath of an infinite God a beleever knows what the wrath of a Deity means what the terrour of conscience and the curse of the Law and the flashes of Hell meane and he hath had some experience concerning the feare of these and he hath received some thing of the spirit of bondage that hath caused him to feare other manner of things than the feare of man and when faith comes that hath delivered the soul from these fears others must needs vanish the power of faith soon extinguisheth them 1 Sam. 17.37 As David when he was delivered from the Mouth of the Lion and the paw of the Beare he was not affraid of Goliah so a beleeving soul is not affraid of the wrath of man because it hath been delivered by faith from the wrath of an infinite Deity and the terrors of the Law and of Conscience In the 51. of Isa 22. Mark how God brings the deliverance of his people from the fear of his wrath as an argument to strengthen them against all other fears Behold I have taken out of thy hand the cup of trembling even the dregs of the Cup of my fury To what end is this spoken In the beginning of the next chapter for Chapters were not divided by the Prophets but afterward and therefore they have an immediate connexion to one another Awake awake put on thy strength O Zion put on thy beautiful garments So sayth faith to a beleeving soul why art thou affraid of the wrath and displeasure of men be not feareful for I have taken out of thy hand the cup of trembling there was a time wherein there was a cup of trembling in thy hand and thou wert affraid thou shouldest drink of that I have taken that out of thy hand and therefore awake put on strength be not affraid of man being thou art delivered from such fear It is a passage in the book of Job Job 38.17 when God would bring Job to feare saith God you seem to have some boldness but have you seen the gates of death and hath the shadow of death been made known to you that
so such a one comes no longer to live the life of care he doth not tremble any more And suitable to his expression so was his life speaking of Eudoxia the Empres saies he what wil she do wil shee bannish me the earth is the Lords and the fulness thereof Wil she cut me asunder so was Isaiah Wil she drown me John was cast into the Sea Will she stone me So was Steven Will she behead me so was Paul Will she take away my substance my heart is taken a way from that already It is reported of Illaria meeting with theeves say they are you not affraid no saith he I have nothing to loose but We will Kill thee saith he I am prepared to die And to a Heart seeing it hath nothing to loose and it is prepared to die it doth not fear it values no evil in the creature nor any good in it and therefore it is not affraid Now it is faith that glorious and mighty grace takes the heart off from all creature Evil and creature good and by this you may know the work of Faith in your Souls When you feel a principle within you taking you from the creature and lifting you aboue creature comforts and creature evils that is the glorious work of Faith And that is the Seventh thing Eightly Faith doth interest God in the cause of a Beleever Whatsoever cause a beleever doth undertake wherein he doth exercise faith his Faith doth interest God in it so that it hath not only the countenance command and faithfulness of God to help it but the Name of God and God himself As in England if a man hath a debt and knows not how to get it he will turne it over to the King and if he can interest the King in the debt He thinks that will be a way to help himself So here when a beleever is in a straight and he knows not what to do he looks this way and that way and sees nothing but fears and Terrours and knows not how to help himself yet if he can but turne over the cause to God and interest him in the cause he is quiet Ninthly Faith hath a notable work to help against fear in that it fils the heart with spirituall good and the true boldness that is in any heart comes from the fulness of spirituall good that is in their Souls As the Naturalists observe the reason why the Lyon hath that courage and boldness Is because he hath a heart compacted and filled with strong spirits Many things when they are empty are weake but when they are filled ful of that which is sutable to them it makes them strong So when a Soul hath a fulness of spiritual good in it it is very strong Look what is the reason of the boldness and courage and impudence of wicked men in their sin the contrary is the reason of the boldness and courage of Gods people in the way of God The speciall reason of the courage and boldness of the wicked in a way of evill is the fullness of wickedness that is in their souls And therefore in that fact of Ananias and Saphira Acts. 5.3 saith the Apostle Why hath Satan filled thy heart to lie unto the holy Ghost If Satan had not filled your hearts you could not have been thus bold to have lied to the holy Ghost And so it is a notable passage we have in Esther 7.5 speaking concerning Haman saith the King Who is he and where is he that durst presume in his heart to do so In the Hebrew it is who hath filled his heart to do this who hath a heart so ful as to venture upon such an evill as this As the filling of the heart with evill makes it bold and couragious in that which is evill so the filling of the heart with spirituall good makes it forward in that which is good As it is observed concerning Steven after Steven was filled with the Holy Ghost how bold was he he could look upon the face of his persecuters with boldness in Acts 6.15 and the Councell looked upon him and saw his face as it had been the face of an Angel because his heart was filled with the Holy Ghost And so the Apostles were very feareful before the Holy Ghost came down upon them but when they were filled with the Holy Ghost they had no more feare And so Elisha how full of courage was he when the three Kings came to him saith he Had it not been for Jehosaphat I had not seen thy face What was the reason he had the Spirit of Elijah double upon him and therefore he was bold As there is a Plerophorie of evil that causeth boldness so there is a Plerophorie of good that filleth the heart with boldness and nothing doth so fil the heart as faith that fetcheth of the fulness of Christ and of his fulness we are full In the Tenth place Faith hath a great deale of power to cause boldness and take off the heart from the feare of Man because Faith doth acquaint a beleever with the waies of God towards his people and therefore he doth not fear A beleever comes to have skill in the passages of Gods Providence and his dealings towards his people and thereby he comes to know that it is Gods ordinary way to suffer the enemies of his people to rage against them and prevail against them and to have much power over them and yet they are his people And it is no argument that God hath forsaken them because of their affliction And therefore you know the Scripture speaks oftentimes of Gods leading his people through the Fire and the Water and that God will be with them there Isa 43.2 It is the way of God to choose his people and set his heart upon them in the Fiery Furnace when he intends the greatest good to his people He brings them through Fire and Water and setteth them in wealthy places Psal 66.12 And if one be acquainted with Gods way he doth not fear If a souldier be not acquainted with the way of his General when he seeth him undertake great things and brings them into danger he is affraid but one that is acquainted with the way of his General how he will lay his stratagems and knows that it is his way to go through such dangers he is not affraid And so it is true carnal Hearts assoon as they see any danger they are affraid because they have not the skil to understand the mind and will of God in his way towards his people when as the people of God know that it is the ordinary way of God to work good out of Evil. As Luther saies He doth kill that he may quicken and cast down that he may raise up And the like and so he goes on in three or four lines together but saith he For to know this this is the art of arts and the Knowledg of Knowledges very few do know and understand this way
therefore they do not feare Tenthly Where audaciousness is but natural it appears more outward then it is inward but by faith men are less feareful inwardly then it appears outwardly faith doth more cure fear within then it is able to express courage and boldness without but your natural audacious people know though they speak great words and make proud braggs yet within their hearts do tremble but it is not so where there is true faith There is an aspersion cast upon Gods people because they are forward in Gods cause They are bold impudent fellows and those that are bold and impudent they go away as the men that have the only courage now the scope of that I say is to shew that Gods people are not impudently bold but hold by the grace of God that comes from his spirit and is maintained by faith and others though they be bold in many things yet they are far from this excellent spirit that Gods people have CHAP. 10. Sheweth How far we may lawfully avoid danger without fear of men 1. Religion doth not teach men to be foolish or desperate 2 The care of a Christian ought to be to do his duty rather then to avoid danger which may fal out in his duty 3 When God brings his people into danger he intends more to exercise their graces then to try their discretion 4 Though danger may be avoided yet it is more honorable for a Christian to be called to exercise Faith Courage Patience and in a way of suffering then his prudence in avoiding it 5. Take Care of mistaking discretion which is not wont to abate the vigor of Gods Graces but to improve and increase them 6. A Christians greatest endeavor should be to get his will to submit to God THe last thing that is to be opened in the explication of the point is this Faith helps against the feare of danger and the feare of man Object But some may say that which you have said hitherto may seem to embolden men to rush into dangers this is the plea of many that bring themselves into dangers and rush upon their ruine we must not be affraid of men Answer To that I answer Religion doth not teach men to be foolish or to be desperate it is too much boldness for any man to think God should give him assistance in foolish desperate rash ways It is a speech of Cyprian God would rather have us stay to manifest our faith til we are called by him and see him go before us then that we should go upon our own heads Faith as it hath the word evermore for its ground and bottom in that great act of it interesting the soul in the Covevenant of Grace so it hath the word for the ground of it in every action it puts the soul upon We have a notable text for this in Prov. 10.8 The wise in heart wil receive Commandements but a prating fool shal fal the wise in heart those that are truly gracious receive commandements before they rush into danger they wil stay for the commandement for the word but a prating fool shal fall one that will boldly venture himself in danger in speaking before he is called unto it he shal fal in it he must not expect the assistance of God in it Quest But if we must not feare man may we not flee from danger may we not labor to deliver our selves from it when it comes we must not rush into danger but suppose we see danger before us may we not flee from it and avoid it before it comes if we must not feare the creature must we deliver our selves from it Answ First I shall give some general answers unto it and then I will come more closely to answer to that case of conscience concerning fleeing from danger For a general answer unto this consider these five things Your question is whether a Christian may not flee danger I answer First That the greatest care of a Christian ought to be to do his duty rather then to avoid danger that may fal out in his duty we should be more affraid of our own base earthly cowardly unbeleeving hearts then we should be affraid of any evil that the malice and power of al the men in the world and Devills in hell can being upon us No Christian is in so much danger of evil from the malice and power of al the men in the world and Devils in hell as he is in danger of mischeif from his own heart and that man that doth not feare himself and his own vile heart more then he doth al the power and malice of the men of the world and the Devils in Hell he doth not yet know his heart It is a greater judgment to be delivered up to a mans own heart then to be delivered up to the malice of al the enemies we have in the world yea it is a greater judgment to be delivered up to ones own heart then to be delivered up to the Devil himself Those that are so sollicitous to deliver themselves from the danger and evil of the power of men let them first labor that the strength of their Sollicitousness be to deliver themselves from the danger and evil of their own hearts Secondly You ask this question whether you may not flee danger I answer when God doth so dispose of things as to bring his people into danger usually God intends more to exercise faith and courage and patience then to exercise discretion though it call for both and that which is Gods usual cheif intent should be our chief care when as the care of most Christians in the time of Danger is more to exercise their discretion for their safety Then to exercise faith courage and patience that God calls most for Thirdly Grant that the danger may be avoided yet a Christian should count it a more honorable thing to be called to exercise faith courage and patience in a way of suffering then to be called forth to exercise his discretion in avoiding of suffering Indeed God doth not cal at all times to that which is the most honorable service yet a Christian should account that more honorable and not bless himself that his condition is better then others because God calls others to suffer and there gives them an opportunity to exercise faith and courage and patience and that he gives him liberty to avoid suffering wherein he gives me an opportunity to exercise my discretion and wisdom I am to count them the most honorable Christians that do suffer Fourthly When God doth call for the exercise of discretion in avoiding suffering there must be a great care in Christians not to mistake their discretion to think that the work of Christian wisdom and discretion is to abate the vigor and activity and strength of any grace of Gods spirit But the work of it doth consist in the managing improving and increasing of al the graces of Gods spirit There is a great mistake
any thing so we fear the contrary let us but mortify our love to the creature and we shal mortify the fear of the creature 2. Let us get and keep our interest in God and that wil keep us from the fear of the creature 3. Let us labor to see clearly that the cause we are in is Gods Cause 4. Look to the call of that cause though the cause be good if we have not as all to that cause we cannot be helpt against Fear 5. Labor to bring your Hearts to count it Honor and Riches and pleasure enough to be employed in Gods service any way whatsoever comes of it if I should endure such and such troubles in it yet the wil of God be done God cals for my estate and liberty and comfort to be employed this way and that is enough that any thing I have may be employed in Gods way and if it be lost in Gods service it is well lost if the Heart be brought to this disposition it wil not fear the loss of any thing 6. Keep the conscience upright in Gods way Job 11.14.15 If iniquity be in thy hand put it far from thee and let not wickedness dwel in thy tabernacle for then shalt thou lift up thy face without spot yea thou shalt be steadfast and not fear When the Heart begins to decline in the least degree then it is filled with Fear 7. Keep a close and ful and comfortable communion one with another let there be no fear with one another as that is a notable place 1 Cor. 16.10 Concerning the care of Saint Paul over Timothy because he was young and so weak That he might be with the Church without fears As a means to help Timothy in his way against whatsoever troubles he met abroad so whatsoever dangers there be abroad in the world you will find this a notable means to strengthen your hearts to be without fear of all the world to keep close one with another 8. If you will needs fear fear prosperity rather then trouble and indeed there is more cause to fear our ease and our prosperity then to fear any trouble in the world there is more cause to fear the favors of men then their threatnings there is more cause to fear the world when it comes like a Fox then when it comes like a Lyon the joys of this present world are to be feared by a Christian now Christians fear altogether present adversity but you should labor to fear prosperity 9. Lastly consider how little good fear of any creature will do it will never a whit free you from the evil you fear But rather bring it sooner as when Peter was affraid of the waves and affraid of sinking did it help him No it rather brought the waves upon him and so in trouble your fear cannot help you and deliver you but bring trouble sooner upon you And therefore that is an observable note the difference between John and the other disciples when Christ was apprehended all the disciples fled except John and John stood when he was in the Priests Hall and when he was upon the Cross he said to him behold thy Mother so that he was not affraid of his life now their was not one of all the Disciples that fled for there lives but dyed violent Deaths and their lives were taken away and John that did not flee lived fourscore years after Christ and continued in his ministry So that you see God many times will preserve such as are least affraid and let such as are affraid fal into the trouble that they are affraid of at that time they are affraid or afterwards And thus we have finished the second Doctrinal conclusion from these words that faith cures sinful Fear CHAP. 14 Another Doctrine Much difference between Gods peoples spirits at several times Illustrated by examples Reasons 1. From the different dispositions their hearts are in to receive truths Which proceeds from Three Causes First the abatement of the strength that is opposite to that truth Secondly The stirrings or activity of those habits which are sutable to truth Thirdly The prevalences of self-Interest Reas 2. From the different representations of Truth Reas 3. Because the Graces of men do not burn so cleerly and purely at al times Reas 4. From the weakness of Grace the parts and members of it are not consolidated Reas 5. Because our hearts are somtimes filled with more heavenly consolations then at other times Reas 6. From the different breathings of the spirit of God Reas 7. Because men have somtimes a more clear and distinct sight of their call to suffer then at other times 3. Particular directions in this Case Reas 8. The different tempers of mans Body Reas 9. From the difference in the encouraging occurrency of Gods providence WEE come now to the next Doctrinal conclusion which was raised from hence there was a time when Moses was affraid he did forsake Egypt out of fear now Moses by faith did forsake Egypt and was not affraid The Point is Doct. There is a great deal of difference between the Spirits of Gods people at some time from that they are at other times Now Moses seems to have further courage and strength then formerly we have many examples in scripture and dayly experience of this that there is a wonderful difference between the spirits of Gods people at sometimes and at other times As Elijah was a man of mighty courage that could look Ahab on the face and when Ahab said art thou he that troublest Israel nay saith he it is thou and thy Fathers house at another time he fled from Jezebel and God said to him what dost thou here Elijah art thou fleeing from a woman that but the other day hadst such a courage And so David there was a time when David was affraid and behaved himself with much folly in his fear as in the change of his behavior before the King of Gath at another time as in Psalm 23. He would not fear what man could do unto him though he walked in the vally of the shadow of Death And so in many Psalms you have his heart mightily dejected in the beginning of the Psalm and before he had done mightily raised And so Abraham sometime he had mighty strength and confidence of his Faith at other times his faith failed him and he was fain to equivocate and shift for himself And so Jeremiah God said he would make him as a Brazen wal and he would give him a spirit of courage at another time Jeremiah was mightily dejected because of the reproach he met withal and he would speak no more in the name of God unto the people And so Peter there was a time when he was affraid of a poor damsel at other times who so bold as Peter as in Acts 2.14 And so Joseph of Arimathea he was a disciple of Christ but secretly for fear of the Jews but afterward he came boldly and begged the body of Christ at
see this and be sensible of it and yet in this condition to raise up its self to lay hold upon the perfect righteousness of a Mediator God and Man and to venture its eternal estate upon that righteousness and to tender up to God by Faith that righteousness as a ful satisfaction to his Justice and as sufficient to bear off the the wrath of God from it and notwithstanding al the pollution of its nature yet to unite it self to the Deity in the neerest union that ever creature was united to the Deity except the personal Union of Christ to the Divine Nature this is a glorious work and no marvel though such glorious power of God be in Faith and a Faith that can do this may do any thing as Christ said If you can beleeve all things are possible so say I to every one that hath low thoughts of Faith and think it a mean work If you can beleeve al things are possible it is a greater thing to beleeve truly than for to work miracles a man may work miracles and yet be damned but justifying Faith doth so unite the soul to God that it is impossible the soul should be damned and therefore it is a greater miracle than ever any was enabled to do though God enables Angels to do great things yet he never enables them to do such a glorious work as this Besides though people think Faith is an easie matter yet it is the most difficult work in the world First Difficult in regard of the impediments no work hath such great impediments as this The soul seeing an enmity between God and it and seeing it self a polluted Creature and seeing the Law of God in its strictness and the Justice of God must be satisfied and sees the wrath of God burning against it and having nothing in its self to satisfie God yet Faith doth break through al these and if it can break through these then certainly it wil break through any thing for there can be no greater impediment to any service that God calls to than there was to this one work of beleeving Let us not therefore be feared by any difficulty and mountain that lies in our way to any work because there can never be any mountain laid in our way to hinder us in any work as did lie in our way to hinder us from beleeving and if Faith did burst through those impediments it shal be able to break through al other impediments Secondly It is difficult not only because of the impediments but because it is the highest duty of all to reach high is painful to the Body so the high actions of the soul are difficult to the soul now Faith is high the object is high the act is high and the end is high the object is the highest object it is the perfect righteousness of a Mediator God-man and the act is of the highest nature it is an act of uniting the soul with the Deity as by sin the soul departed from God so by faith the soul comes to be made one and for the end that is high it is for the satisfaction of infinite Justice and for appeasing of infinite wrath and for acceptation from infinite holiness let God be never so holy infinitely more than we can conceive of him yet faith does procure acceptance for such a polluted filthy creature as man is from the infinite holiness of God Thirdly It is difficult because it hath the least furtherance from any principle of Nature some other Graces as Patience and Justice and Sobriety they have some help from the principles in Reason and Nature but Faith hath no help from any principles in Reason or Nature and therefore surely it is difficult and if it be the most glorious and difficult thing surely it wil enable the soul to do most glorious and difficult works Fifthly Faith appears to be a most strong thing to carry the Soul through any service because it enables a soul to go on in any way of service that God calls to in a gracious manner and this doth facillitate a work a main thing that makes our services difficult is our blundering about them and going about them in a confused untoward manner we do not carry things graciously and sweetly In an outward work to carry it on in a right manner doth mightily further the work so in any work that Godsets us about if we went on in the right way that God set us about it would help us against difficulty we may thank our selves because we go about our work unto wardly As an apprentice that handles his tool untowardly he works with as much strength as another but not going in the right manner to work he does but hack spoil his work wheras a Mason or Carpenter that workes by rule and goes to it in the right manner he goes through his work with ease and if there be a knotty peice in the timber he knows how to order it because he hath skil when as others would throw away the work and could not tell what to do So many not having the grace of faith to guide them by the right rule when they set upon any work in religion they cry out of the difficultness and how it tires them no marvel if you be tired when you do not know the right rule but the principle of Faith being begotten by the word and being fed and nourished by the word it will keep the heart close to the word and give skill to the soul to apply it selfe to the rule and therefore though the work be hard yet to such a one in comparison it is Easy and so carries through abundance of difficulties which otherwise would hinder him Sixthly Faith carries through difficult works things that are hard to be done because by faith it is that the soul of a beleever hath much to do with God with the supream Cause with the highest cause of all and by reason of Faith the great things that he undertakes are transacted between God and him the cheif difficulty of business lies most in second causes in under causes now if so be the thing be cleare between the supreame cause and the agent that undertakes the work it may go on and that with ease As many times in the business and affaires of a country if a man have to do with many under Officers he may have a great deal of difficulty in his work in passing through them but if the business be transacted between him and the King and all be cleare there he may carry his business with ease so all the business of a beleever is transacted between God and him and faith keeps the soul to the supreame cause and works it that way and this must needs procure much ease to a service because the supream cause depends on no inferior but all inferior depends upon it and the supream cause is enough to work without any inferior causes and no inferior can any way
your own thoughts and stir up your Faith CHAP. 22. Quest How to know whether Faith wil carry us through difficult works Answered in several particulars 1. Faith Goes upon spiritual grounds motives and ends 2. Makes men sollicitous and careful for the enjoyment of Gods presence with them 3. Causes men to carry themselves in a Gracious manner 4. To have an high esteem of the name of God 5. Makes them careful that they may not be frustrated of their end 6. It makes men satisfied with God Alone 7. Faith is a continued work That Faith Which brought you out will carry you through QVEST It is true faith doth carry through difficult works and amongst other difficult works the forsaking of ones own country it is much that we forsake in forsaking our country and we had need of Faith to carry one through this indeed a Christian should look upon all the world as his country he treads upon no ground but that which is his Fathers ground Socrates used to call himself a Citizen of the world when he was banished he counted it no banishment for the world was his country and he being a man was a Citizen of it certainly God hath given the Saints the World The promise was to Abraham and to his seed that he should be heire of the World Rom. 4.13 And as it was said of the children of Israel Deut. 11.24 So it may be said of the Saints Whatever ground you tread upon it is your own for use And further though the world be theirs yet they live above the world and therefore they care not in what part of the world they are Thus Tertullian writing to Martyrs to encourage them being driven from their own country it is no matter saies he in what part of the world you are who are separated from the world Yet there is much difficulty in leâ—â—ing of a mans country and he had need of faith to carry him through who doth leave it But how shall we know that faith carries us through there may be many other principles Answ First Faith goes upon spiritual grounds motives and ends Faith is a spiritual grace and it works exceeding spiritually and the reasonings of Faith are above the reasonings of Flesh and Blood what were your motives and grounds and ends by that you might know whether out of faith you forsook your country it may be it was from vexation or discontent that you left your country or from the example of others or from engagement unto others or out of novelty or out of carnal fears or out of vaine hopes or for further providing for your selves a great many things there may be that may put people on such a way especially those three novelty example and discontent but if it be by faith the ground and the end wil be spiritual for God and out of obedience unto God It is observable of Moses for I will go no further for notes of tryal then from the worke of Moses Moses when he pleads with Pharoah to go out of his country he did not plead the peoples bondage you do so abuse the people here and we are in such grievous bondage that we cannot bear it but saies he In Exod. 4.23 The Lord hath commanded we must go into the wilderness to worship him that was his plea and ground and end rather then the bondage that the people did suffer so when men forsake their country outward things may come in in subordination to higher things and there may be faith in ordering the heart about them but faith must go above them now can your consciences witness as in the presence of God it was your longing desire for to enjoy God in his ordinances and to keep your souls from defilement this was the argument of Moses they could not set up the worship of God there but they must go where God called them 2. If Faith be the thing that brings any from their country above all things they will be very sollicitous and careful for the enjoyment of Gods presence with them though they are in a subordinate way to provide for their families and to look how to live yet the great care of their souls is that they may enjoy the presence of God this was Moses argument Exod. 33.15 Except thy presence go with us Lord carrie us not hence now if so be it was thy care in departing to carry God and his gracious presence with thee let me stay here and suffer any thing lie in prison and rot rather then go without the presence of God this is an argument it was of Faith 3. Moses in forsaking his own country and going from Egypt he carries it in a very gratious manner when he came to Pharoah though the people were vext and troubled because their bondage did increase he did not fall exclaiming against him but rather yeilding to him in a way of submission as far as he could he did not go on rashly headily foolishly and self-confidently as many do which manifest a great deal of pride and stoutness of spirit rather then any thing else but he carries on the business with a great deal of sobriety and gravity with much humility and meekness of spirit in a way of wisdom and so it is in every action of faith so far as faith is in it now what was the maner of your forsaking your country was it in a way of seeking of God knowing the mind of God with quietness of spirit and humility and wisdom that you were brought away that is another note that it is of faith 4. Moses when he came from his country above al things the name of God was dear to him after he was come away and especially upon this because their very departing from Egypt held out the name of God much and therefore he was very careful that that name of God that was held out in their departing from Egypt might not be polluted when he was in any danger presently he flees to this Lord what will become of thy great name he does not so much plead in the behalf of the people as in the name of God so if faith hath brought you from your country the name of God is much in it you take a profession that you come from your country for the ordinances of God and the further purity of his worship now for one to leave friends and estate and country and all upon this ground if it were out of faith how dear would the name of God be to such a one least the name of God that is held out in his profession should be polluted when you come here and there should be divisions and nothing but tearing and rending of one another consider what shall become of the great name of God thus Moses reasoned what will the heathen say that thou hast brought the people hither to destroy them so will others say they are come out of their own country to tear and rend and fight with
were shew unto God his bond though God binds him self yet he wil not come in and help till the creature come and shew his bond and upon the sight and pleading of the bond with God God is pleased to come in with help God is much taken and delighted with this when any of his servants in difficulty shall come and plead his promises The turning of promises into praier and as it were the distilling of faith into prayer is a thing mighty prevailing with God As there are some Physicall things that have great operations but unless they be distilled or taken in such and such things they will not work but then they will work So Faith when it is distilled and turned in praier and mingled with praier and taken down in that then it works If a Physitian should come and say how did you take such a thing and you say I swallowed it down he wil say you should have taken it in such and such a thing and then it would have wrought so you beleeve God will help you but have you distilled your Faith into praier and taken it therein pleading with God to fulfill his word that is a great means to do great things 9. Faith must refuse no means if there be any means that God doth lay in your way take them thankefully use them faithfully diligently carefully as if there were nothing but means and when you have used them depend upon God above means as if there were no other means Idleness and presumption are quite contrary to faith and therefore be faithful in the use of means As it is observed God saies he brought the people into Canaan by his mighty power and outstretched Arme yet there was a great many valiant Souldiers and a mighty power of the people so that notwithstanding all means Faith knows how to give God the glory of his outstretched arme knowing that all second causes work by the power of the First 10. Let us take heed that what we undertake to do we do it not with a slavish spirit meerly haled unto it but look upon every duty as a work of the Gospel that that people do meerly in a compulsive way out of a slavish spirit they will never go through it but by Faith we are to look upon all duties as works of the Gospel not as works of the Covenant of works but as works of the Covenant of grace therefore that is observable concerning Zerubbabel In Zach 4. Where God saies mountains shall be made plaine before Zerubbabel difficulties shall be taken away how at vers 7. At the laying of the corner stones they shall crie Grace Grace magnifying the Grace of God looking higher at the Garace of God then at all the strength that Zerubbabel had and so being carried on in a spiritual way crying Grace Grace that was a means to carry them through difficulties and to make them as plains for when you go about any great work when you lay the first stone in that work crie Grace Grace this is a work that I must expect the free Grace of God in for assistance for acceptance and for blessing and for the carrying me through all the more you magnify the grace of God in any work the more you will be enabled to go through that work Eleventhly You must not be discouraged by miscarriages that have been before You have set upon a work and you have carried your selfe so in it as you have miscarried and you think I have so miscarried and sinned against God as I must never expect Gods help If I had never miscarried in that work I might have had hope but now having so miscarried in that work there is little hope do not reason by former miscarriages If we now set our hearts right to the work and come and ask wisdom to be carried through it though we have miscarried twenty times before God will not upbraid us nor say what doe you come to ask wisdom to do that work when as you have set upon that work before and have spoiled it through the pride and sluggishness of your hearts therefore now away be humbled for miscarriages before but be not discouraged by any miscarriages in that work or in any other yea though we have begun the work and miscarried at first yet be not discouraged many works have miscarried at first and yet have come to a glorious issue at last especially if miscarriages be through weakness as Jacob though he was strook lame and the sinew of his thigh shrunk in wrastling with the Angel yet he prevailed so though there may be failings that our sinews may be shrunk up and we be lame in our work yet there may be a prevailing at last and therefore do not hinder your Faith by being discouraged with former miscarriages 12. Againe take heed of the disturbance of passion in the performance of your work that which is done in a way of passion and frowardness and anger is seldom well done if you have a servant that will allwaies be busie and doing of somewhat but do it in an anger you had better he should do nothing they are the quiet and meek spirits that can carry a work sweetly and prosperously on So in any work that God sets us about let us go about it with quiet spirits your strength shall be to sit stil Isa 50.7 Saies the Lord so the great strength of our hearts in the performance of any work is to stand still and be quiet Stand still and see the salvation of the Lord Exod. 14.13 Not the stillness that is opposed to endeavor but that stilness that is opposed to disquietness and tumultuousness of our unruly affections you would faine have the salvation of the Lord and help in such and such a work why did you not stand stil you are not in case to have the salvation of the Lord so long as you are in such a disturbance many miscarry in a work this way as many foolishly ignorant people that are in a boat when the boat tosses they run up and down in the boat and will not be quiet and so are drowned whereas if there be any skilful in the boat they say do but sit still and you are safe enough but they think they cannot be too hasty to help themselves and so run up and down and turne the boat over them so are unruly passions of men in their hearts when they are in any work and apprehend any danger their passions are up and they think there is a necessity for them to be stirring and it is in an unruly way and so they overturne themselves I beseech you observe it in Moses Moses he was to do the great work in carrying the people from Egypt and he was of a very quiet spirit a great way but he was to go on in the work and though he was the weakest man upon the earth yet the very thing that did over throw Moses in the work at last that made him