He is Earth Where the Psalmist sayth what is a man that I should be affraid of him the word signifies Earth Secondly It signifies poor sickly sorry men will any be affraid of earth or a sick man Thirdly The Scripture calls him a Worm Job 25.6 Wil any be affraid of a Worme Fourthly Man is called Clay Job 10.9 Fifthly Man in scripture is called grass and the flower of the feild Isa 40.6 Secondly Consider what the Scripture saith concerning the vanity of man 1. A man is like to vanity Psalm 44.4 2. He walks in a vain shadow Psalm 39 6. 3. Man is vaine himself Job 11.11.12 4. Man is vanity it self 5. Altogether vanity 6. Every man is vanity 7. In his best estate vanity And al that you have in Psalm 39. 8. He is lighter than vanity Psalm 62.9 And if we could look at man as God looks at him we should not be affraid Thirdly For the dwelling of man In al his bravery and strong rich pallaces it is but as the dwelling of a moth and as a booth in Job 27.18 and as a house of Clay Job 4.19 Fourthly The pomp of a man Put man into the greatest gallantness that can be that causeth some feare in the hearts of men that are carnal Now in Acts 25.23 when Bernice and Agrippa came to sit in judgment they came with great pompe as Judges use to do to strike feare into their prisoners now the word signifies they come with much phansy Faith makes men to judg of things as the Holy Ghost doth and so keeps them from fearing of them Fifthly The foundation of Man It is in the dust Job 4.19 and that which hath no foundation but the dust it hath no great strength Sixthly The life of man Some times compared to a buble and a vapor a weavers shuttle and the wind in Job 7.6 7 he is compared to the Eagle flying in the aire and to the Ship in the midst of the Sea and as the dayes of an Hireling Job 7.1 And as a shadow Job 8.9 He is such a poore creature that the moth crusheth him Job 4 19. Now that which can crush a man must have a great deal of power over him And his days are but as a hand breadth Psal 39.5 And his breath is in his Nostrils Isa 2.22 This is to shew what little cause there is to feare man Now put all these together surely he is not a creature much to be feared and here we see what wonderful dishonor God hath when man is feared above God But now let us consider him as a wicked man and then he is less to be feared and there we wil consider of him in three respects Consider 1. His baseness 2. What he is in the greatness of his power opposing the Godly 3. How neare those that are wicked and enemies of Gods people are unto destruction First Consider the baseness of wicked men we do not feare things that are base 1. Wicked men let them be never so glorious in regard of outward things they are but as dross and dust Psal 119.118.119 2. And then their Root that which should uphold them and be their power is rotten Isa 5 24. 3. They are as Straw trodden down for the dunghil Isa 25.10 4. They are compared to the Froth and Fome of the Sea Hos 10.7 5. His baseness is expressed by being compared to Briars and Thornes Ezek. 2.6 Why should wicked men be feared that are compared to such base things Thus God judgeth of them and those that have Faith should judge so of them But they have a great deale of power and much strength Secondly Let us therefore consider what God speaks concerning the power of wicked men 1. It is all but a Noise Jer. 46.17 Egypt was a great Kingdom and the King of Egypt with all his power is but a noise 2. All their power is but a litle small dust Isa 29.5 3. In all their power they are but as a company of beasts or little children that have reeds in their hands Psal 68.30 Rebuke the company of Spearmen the multitude of the beasts The word translated Spear-men is rather to be translated Children that carry Reeds instead of Speares 4. Their power is Cursed Psal 119.21 Thou hast rebuked the proud that are cursed When they are in the top of their pride and rage and they look upon the Servants of God with scorne and contempt then they are cursed in their pride and strength and that which hath the curse of God upon it must needs come to nothing 5. All their power is as nothing Isa 41.11 And if their power be as nothing there is no cause to feare their power 6. They are Less than nothing Isa 40.17 Now what can be said more for the power of all Nations to be less than nothing If we have the same Judgment that the Holy Ghost hath cocerning Man there is no cause of feare of man Thirdly and lastly Consider what the Scripture saies of wicked men in regard of their nearness to destruction They are ready to perish 1. They are compared to Tow. Isa 1.31 A litle spark of fire doth presently blaze up tow 2. They are like the Crackling of thornes under the Pott Eccles 7.6 3. They are like to Smoake as Psal 68.2 Smoake the sooner it ascends the sooner it vanisheth so the greater men are in their power the sooner they perish 4. They are compared To wax that melteth before the fire and as the chaffe before the wind and as stubble as Job 21.18 5. And al Their light is but as a Candle Solomon saith The candle of the wicked shall be put out Prov. 24.20 6. And they are likewise compared to The tops of the eares of Corne that one can nip off with his finger Job 24.24 7. The Psalmist saith God cutteth off the spirit of Princes Psal 76.12 The word signifies such a cutting off as one with a knife would cut off a bunch of Grapes 8. Againe they are like The blasted Corne and not only as grasse but As Grasse on the House top Isa 37.27 Wicked men are going to destruction as a thing rouling before the wind It is said they are set in Slippery places and the Angell of the Lord persecutes them Psal 35.6 If one be set upon the Ice and another come to persecute him he cannot stand long 9. And they are as a Garment that the moth hath eaten Job 13.28 10. And they are compared To the fat of Lambs before the fire Psal 37.20 And as Snow melting before the Sun First consider what man is in himself and wicked man in his baseness and power and how neer they are to destruction and this is a mighty meanes to help against feare Oh! Let us be ashamed that profess our selves to have Faith and yet when we see how the Scripture doth judg of men that we should be so conscious to our selves of so much fear of wicked men how they will Crush us and we
Chaire to bee set by the Sea and gave his command that they should not presume to come neare his Seat because saith he you and the earth I sit upon is mine So men that are in power think all is theirs and therefore if any thing come cross unto them it is unexpected and that causeth them to be so outragious Thirdly There is naturally a revengful Spirit in men and where there is power men do run upon it and think it their only glory to revenge it is the glory of God to be mercyfull and yet men think it a glory to revenge Fourthly Where men have power they look upon every offence through their own greatness God may justly look at every sin against him as very great because he looks through his own greatness and men that have power will be like God Men that have any greatness and above others they are ready to look at all offences committed against them as through their owne greatness and therefore think it unsufferable Fifthly Besides Men that are above others look upon all under them as meane and contemptible as if it were better for them to perish as filth and dross then for them to be crossed and prize the content of their humors more then the life and welfare of al under them Sixthly Further Those that are above others have nothing to keep in their wrath as meaner men though their anger be up yet it is kept in by higher power but where there is nothing to keep it in it will break over bounds Seventhly Again they have many flatterers that stir up their wrath and put oyl into the fire as the young men did Rehoboam Eighthly They think there is no way to maintaine their authority but their wrath when as nothing doth more hinder the authority of a Governour then distempered passion nothing doth more hinder the reverence that Governours should have then passion Ninthly Again They think it beseemes their greatness for them to have more wrath and more displeasure then others It is a notable expression that Seneca hath It is not the greatness of the mind that causeth wrathful anger but the swelling of the mind A leg that hath the gout is bigger than the other but it is not the commendation of the Leg but the swelling of the Leg. So Antiochus Epiphanes was called by so me Deifical Epiphanes yet the Holy Ghost calls him a vile person And so Rehoboams counsellors might tell him this becomes thy great spirit but the Scripture calls him a child Tenthly Again They have nothing else to satisfie them nothing to make up any thing that crosseth them therefore when they are crossed they are outragious in their wrath VSE 1. Hence wee Learne that it is a great judgment for any people to be under the power of those that are evil and passionate because their passion will be outragious and then fearful lamentable and greivous fruits are like to follow upon it VSE 2. Hence see that those who are under others which are passionate have cause to seek God much for them and to intreat God to moderate their passion and to quiet it In Psal 76.10 It is said God restraines the remainder of wrath and therefore upon that word seek God for those that are in place and above others that God would be pleased to moderate their passion VSE 3. Hence see what cause we have to admire Gods goodness to his Church in preserving his Church notwithstanding there are so many that have power over it and are crossed mightily by the waies of Gods people that it is not swallowed up by them It is the Lord that sayth to the proud waves hither you shal go and no further Job 30.11 And that place in Psal 76.10 Is further notable for this purpose Surely the wrath of man shall praise thee It is God that turnes the wrath of man to his praise hee doth not onely preserve his Church notwithstanding it but makes it worke for the good of his Church VSE 4. Here we have a good use of direction to those that have power over others as Parents and Governors to take heed this power be not abused and therefore consider with your selves 1. Who is it hath given me this power Is it not the Lord 2. Again Consider how have I provoked the wrath of God against my self and yet God doth not use his power aâ—ainst me those that are over others and are given to anger should think How is God provoked and crossed and if I do think because I am crossed to put forth all my power against them that cross me how is it that God is so patient and that he doth not put forth his power against me Though I am over them I am under God and God might justly put forth all his power in the execution of his wrath against me because I that have but little power when I am crossed I put forth all my power against them 3. And then in the third place Consider the power that you have over others when it is the power of authority it is a very glorious thing it is that which hath a part of the Image of God in it Wil you now then take your Authority and Power to subject it to your lusts make that an Instrument of the Devil which is a part of the Image of God it must needs be a great evil and the more authority power any have to use it in the Devils service the more evil it is Josephs speech to his Brethren is very observable in Gen. 50.19 when they were afraid least he should at last revenge himself upon them he answers them Fear not for am I in the place of God There are many interpretations given of this but it may wel carry this sense with it That power I have is from God and under God yea it puts me into the place of God therefore I dare not abuse it to make it serviceable to revenge The Lord is to have the Glory is to have the Glory of our strength the Psalmist hath such an expression Hath God given you strength power over others let God have the glory of your strength and do not abuse it Many think it is a disparagement to yeild to others when they cross them but they do not think it much to yeild to the Devil Saith the Scripture Ephes 4.26.27 Let not the Sun go down upon your wrath neither give place to the Devil Rather give way to any Creature than to the Devil if any cross you and you let your wrath go on against them you give way to the Devil but rather give way to any Creature 4. Again It is a most pestiferous force not to be resisted the greater a man is above others the less passion he should have 5. Again Consider God may give you power rather in wrath than in mercy A learned Man said You must distinguish between that which God gives in good pleasure and that which he
but howsoever it ought to be the care of all Gods people to be obedient to authority in what they can And in the last place If authority should deal never so hardly with you take heed you have no thoughts of revenge but commit your cause to God and requite good for evil and pray for those that persecute you And these directions being premised you see how far you are to fear the wrath of the King and the displeasure of al that are in place above you CHAP. 6. The Point prosecuted more strictly BUt now we come to the point more strictly After you have observed these rules and made use of these directions you are to go on in your way resolutely and comfortably and cheerefully whatsoever falls out not to baulk your way at all in the least degree that God requires at your hands but to go on without feare The Scripture saith concerning a righteous man In Prov. 28.1 He is as bold as a Lion if a man know he is in the way of God he is to go on boldly like a Lion and in Prov. 30.30 not to turne out of his way for feare of any creature We find in scripture how the Godly are commended for their resoluteness and courage of spirit that they would not fear man and the creature As those three Prophets in 1 Kings 18.17.18 Elijah Elisha and Micaiah When Elijah met Ahab Saies he Art thou he that troublest Israel No saith he it is thou and thy fathers house And so Elisha when those three Kings came down to him the King of Israel and Jehosophat and the King of Edom saies he 2 Kings 3.14 Were it not that I regard the presence of of Jehoshaphat King of Judah I would not look towards thee nor see thee And so Micaiah when they would have had him prophesie good things sayes he 1 Kings 22.14 What the Lord sayth unto me that wil I speak I might give you many instances in Job and David of their courage not fearing the wrath of man Job hath a notable expression Job 31.34 Did I feare a multitude or did the contempt of families terrifie mee that I kept silence and went not out of the door he was not affraid though he lived amongst those that were vile and wicked And great courage you have in David in Psal 23. and others Though he walked in the shadow of death and whatsoever befel him he would not be affraid And so the Church of God sayth in Psal 46.2.3.4 verses Therefore we wil not fear though the earth be removed and though the mountaines be carried into the middest of the Sea Though the waters thereof roare and be troubled though the Mountaines shake with the swelling thereof There is a river the Streams whereof shal make glad the City of our God We enjoy the ordinances of God and we wil not fear though there are such tumults abroad in the world And so that which is said concerning Jeremiah in Chap. 15.12 Shall iron breake the Northern Iron and the steele though they were as Iron that reasoned a-against Jeremiah yet Jeremiah was to be as steel when Iron Strikes against Steel It doth not break it but brighten it and so al the opposition that Jeremiah had from all the great ones was but as the striking of Iron against Steel it did not break his spirit but brighten it And that of the three Children in Dan. 3.16 Shews the magnanimous spirit that they had We are not careful to answer thee in this matter And so that speech of Saint Paul Acts 21.13 What meane you to weep and break my heart for I am ready not to be bound only but to dy at Jerusalem for the name of the Lord Jesus And so many expressions we have of the Martyrs in the Primitive times Justin Martyr making his apologie for the Christians to Antonius Pius saith he we do not speak to dissemble to you but for our own right we can be hurt by no man you can kill us but not hurt us if you like mad men will observe the customs of men before the truths of God do then we wil not I do not name every speech of those servants of God as imitable because we do not know what spirits they were carried on with but to shew the strength of their spirits And so that of Ambrose speaking to the Emperor do not lift up thy self O Emperor if so be you would rule be subject to God And so Odosius that was a good man when he had been crossed with the people of Thessalonica he caused many of them to be murdered upon that Ambrose refused to give him the Sacrament though he came to the Temple door and desired it of him and fell down upon the ground yet Ambrose stood and resisted him till there was through repentance manifested to the Church And so Chrisostome The Emperess Eudoxia had taken by wrong the vineyard of another Chrisostome forbad her the Communion And likewise Basil he writ to Julian the Apostate Crâ—tainly if you understood what we writ you would not oppose that we writ But saith he when I consider the dignity and crown you have and the use you make of them I tremble for they are for your honor but they make you more dishonorable And Julian meeting Pagmelius saith he I thank God I see you and when he replyed you cannot see saith he I thank God I can not see you are an Apostate And that is a notable speech of Luther when he was to go to Worms to answer for his faith saith hee though al the tiles of the houses of worms were Devils yet I would go And so divers women that were weak in regard of their sex yet when faith came what abundance of courage had they And thus you see by many examples both out of scripture and likewise out of Ecclesiastical histories the magnanimous spirits of Beleevers That we are to do now is to open the point in these three particulars First to shew Wherein lieth the power of faith to help against the sinful feare of authority and of man or any other creature Secondly to shew The difference between audaciousness of spirit and that courage which proceeds from faith Thirdly Though we are not sinfully to fear man yet to shew how far we may lawfully fear him CHAP. 7. How Faith helpeth against the fear of man Opened in fifteen particulars First wherein lieth the power of faith to help aaginst the fear of man Much hath been said concerning the power of faith to help against sufferings but now we have divers things to say concerning the power of faith in helping against the feare of man First Wheresoever faith is it putts the Beleever into a very secure and safe condition making sure of the safety of the Soul and that the termes between God and it are good and by that meanes it delivers the soul from being transported by feare There is nothing can secure the soul that the termes between
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
boldly upon it and say God hath established me in my kingdom and made me many promises to uphold me why should I flee he did flee but was it not an abatement of his faith and confidence in God no at vers 3 But thou O Lord art a shield for me my glory and the lifter up of my head To shew there may be fleeing and yet confidence in God as our sheild and glory and lifter up of our head and at verse 5. I laid me down and slept I awaked for the Lord sustained me he Fled but he was quiet for al that in verse 6. I wil not be affraid of ten thousand of people that have set themselves against me round about He Fled from his Son and yet said he would not be affraid of ten thousands of people in verse 7. Arise O Lord save me O God for thou hast smitten all my enemies upon the cheek bone thou hast broken the teeth of the ungodly His faith was so confident as it made him to think that which was to be done as done already and yet he penned this psalm in a Fleeing condition So that the second thing is appearent Thirdly In some cases a man not onely may but must Flee he hath not only a permission but a command when they persecute you in this citty flee into another Quest What cases are those Answ First If the case be such as no extraordinary thing depends upon me in that station that God hath set me There is no station but hath somthing depends upon it therefore if we should say they may not Flee but when the case is that nothing depends upon it then none should Flee but where there is nothing extraordinary depends upon it Secondly When I feel the hand of God loose my relations which are otherwise tyes to me Thirdly when God in the way of his providence doth open a door to me else where where I may honor him may be honor him more Fourthly When I find my heart doubtful about my call to suffer for the present after much seeking of God and much examination of things yet with a heart desirous to submit to God when the case is such no question there is a bond to Fleeing and it wil be a sin against God and tempting of God not to do it Fourthly There are some cases we must not Flee in If you ask what they are It is breifely answered the contrary to the other when as God hath set me in such a place as some special thing depends upon me or if I be convinced in my conscience being willing to be convinced that the cause of God and people of God shall have more prejudice and hurt by my fleeing then by my staying It is an expression of Augustine in his Epistle to Honoratus about this argument When any by fleeing shal do more hurt then he is able to requite by any worke in all his life as the case is so sometimes then he is bound to venture himself and not to flee And it doth depend much upon a mans own conscience and the judgment of others to know this a man would be willing to favour himself in such a case but let him be sure he deal uprightly with God and his own soul and not go only upon his own judgment but take the judgment of others and then if conscience shal give him this dictate his life cannot recompence that hurt he shal do by Fleeing he is to stay when he shal see the cause of God shal suffer much in it and God comes in by some especial assistance helping of him in a more then ordinary way he may take it as an item from God that God hath a speciall work for him to do And this was the case of Daniel He saw the cause of God lay upon that work and it would suffer if he should baulk his way and God did come in with especial assistance and strength to him and rather then the cause of God should suffer he would put himself upon that danger men according to natural discretion would think he might have spared the opening of his window but his conscience was convinced that his life was not of so much use as his witnessing to the cause of God at that time and especially if we be in such a way as we find God hemming of us in and knocking off those things that may further our fleeing that we cannot flee but we must do somthing against conscience and do somthing that is evil you are to know that God doth cal you rather to suffer and to venture upon him in such a case Fiftly Those that flee to avoid danger if they take not heed there may be many miscarriages in their fleeing whereby they may much sin against God and dishonor their cause As 1. To flee upon every slight thing that doth not beseem a Christian it should be somthing of weight that should cause him to leave his station for there is no man or woman in any Station but God set them in that station and therefore without the command of God we may not stir We are all as Souldiers and God hath put us into our ranks as a Captain sets his Souldiers in their ranks now a Souldier dare not presume to Go out of his rank without a commission whatsoever pretence he hath though it be to do much good for his country so we must have a Commission from God and not flee upon every slight thing 2. Many in their fleeing flee much to their spiritual disadvantage as they wil flee for feare of suffering loss in their estates and outward liberties and care not whither they flee to further themselves in their spiritual course though may be they might with some loss of their estates have more spiritual advantage then in the place whither they flee yet they wil rather flee then loose some of their estates this is a miscarriage Indeed if this be the care of a man when he flees to flee where he may have most spiritual advantage not outward trading but God in his ordinances he may have comfort in it but if men flee into places where they have no spiritual advantage but onely for trading this is a miscarriage 3. When secretly they have denied the truth before-hand not only fear what they may do but their hearts tells them if they be called to suffer they cannot stand out and they flee only to prevent the shame of their apostacy they cannot tell how to look upon the faces of their acquaintance that shal know they are Apostates this is a miscarriage Tertullian hath a whol treatise upon this concerning fleeing in persecution and I know no man that ever denied it might not be but only he he would not have any flee in any danger for the case of religion and he brings in many arguments but they are not such but an ordinary understanding Christian may answer but this is one thing amongst the rest says he When you
stay to suffer and the bottome is because they are loath to suffer so much presently as the departing from their country and shops and estates is Peter Martyr in a treatise of his about fleeing from persecution gives a notable answer to those people and hath a pretty expression to set out the temper and humour of those people It is like to many that are diseased and the disease is such as there must be the cutting off of a Limbe or the induring some great extremity to cure it one that is delicate and loath to endure hardship if he can but get any one to plead his cause that this is not the way to cure this disease to put the patient to such pain it may be cured by more gentle means and it were better for to venture with more gentle meanes then to cut off a Limb now some through their loathness to indure some present certain paine wil venture to have it cured with more gentle meanes though at length it cost them their lives So some because they are loath to indure so much certain present trouble as to part from their Countries and Estates they rather venture with more gentle meanes when as many times they grow to deny the truth and to defile their consciences with superstitious things and shamefully to subject them unto others But why do not they stay to suffer may be their time is not come as Christ saies in another case if they had seen their time come they should have been as willing to stay as others Againe if they should stay they should shew themselves unthankfull for the providence of God in opening to them a doore to injoy the ordinances otherwhere Againe they dare not stay because they should tempt God and trust in their own strength if they should stay and have not Gods call they could not expect Gods strength and they know their own weakness Objection 3. But is not God Alsufficient and able to help in the greatest dangers Answ 1. Certainly if it were compared who trusts in Gods power most I beleeve it may be found that those that do fly to avoid danger have more exercise of their faith in trusting in Gods power then many that stay and plead in that manner as if so be we had not much need of the power of God for to support us and releeve us and the trusting in Gods power for that is as much as an ordinary Yea a strong faith is able to do 2. Again we must take heed of stretching Gods power to work according to our minds God hath power enough for the releife of his people and he will put it forth for the defence of his people but if we wil think to bring Gods power to work for our wills it is not beleeving but presumption if God will put forth his power in the upholding that way that he is in Who art thou man or Woman to think God should put forth his power in the upholding thy way Besides God will put forth his power in the use of meanes Object 4. But then we leave to give Testimony to the truth and is not the giving Testimony to the truth of God more worth than our estates Answ 1. Fleeing is giving witness and those that plead against it are loath to give so much witness for a man to leave his estate and Country for a truth is not that witness 2. Besides being absent they may by their writing or by their practice give witness they may be reserved to give witness further Object 5. But many of Gods deare servants as the Martyrs had power to flie and they would not Answ 1. To that I answer first may be there were many engagements upon them God did not loose al the tyes they had 2. Besides secondly much doth depend on circumstances which a Christian that is faithful by compareing one thing with another may see in which most of Gods glory is 3. It may be they felt some extraordinary work of Gods spirit in them in away of assistance and comfort and emboldning of them so as their example cannot be drawn into a general rule Object 6. But what shal become of those that are left behind if others that have abilities forsake them Answ 1. To that I answer first by the example of those that fly what to do if God open a door But if it be said they cannot Flee To those I answer 2. Secondly though they cannot Fly they may be confirmed in a truth by others that do depart and are willing to suffer so much for the truth in their departures and that more perhaps than they would have been by many exhortations 3. And Lastly I answer if God shut the door against them that they cannot flie and open the doors to others though their parts and graces be weak if they be faithful they may comfortably expect that God wil provide for them and come in with more blessings and more assistance than those that have strong parts and strong graces could have expected if they had not taken the way that God opened for them Object 7. But if men would stay a while the clouds may blow over but they are fearful and cannot stay Answ To that I answer we should be glad of that that those that abide may enjoy so much as we do and bless God for it and shall not enjoy them at all but though this should be yet it is not enjoyed for the present And if it be the enjoyment of the ordinances one year we should account it more than should countervail the loss of our estates all our lives And thus we have finished the eight particular in answering this case of conscience but that we may further direct christians in this there are divers notes for the ordering of our selves when we do Fly When we are put into fear by man and caused to Flie we must shew it as a work of faith and therefore let us learne so to order our selves in our Fleeing and when we are Fled from danger as it may appeare it was a work of Faith as 2. When any are put to Flee danger let them be careful they leave as little guilt behind them in that place they Flee from as possibly they can let them labor to purge out the guilt they brought on that place as much as they can for there are none that have not only brought guilt upon their own consciences but upon the place where they lived and consider whether that were your care to remove the guilt from the place and if it were not our care now we are gone let us mourn for our sins so as they may not bring judgment upon the place Again in the place into which we are Fled let us labor so to carry our selves as the name of God may not suffer among us that they should have occasion to say these are the men that Flee for religion do they live as such but let us labor so to
walk as they may say these people that make conscience of their waies surely they did come for conscience sake Their ways are according to that they profess We have a notable expression of some that came from another country for religion and yet walked so offensively as the name of God suffered much by them that the heathen said These are the people of the Lord and are gone forth out of his land Ezekiel 36.20 we dare not say we are among heathens but when they were among heathens they prophaned my holy name says God and so many Fleeing from their own Country profane the name of God in another Country that give occasion to the people among whom they are Fled to say look here are some that are gone from their own Land that profess themselves to be the people of the Lord and to Flee for religion look what kind of people they are thus Gods name is profaned let us take heed that we give no such occasion to the people with whom we live to say these are the people of the Lord that are Fled for religion 3. We should be careful to behave our selves as those that are Fled for religion as exiled people to be mortified to the things of the world and to be content with any condition that God shal cal us unto shal we repine when we meet with any trouble that were an argument we had too too delicate spirits when we Flee from great danger and yet think we should meet with no trouble at all 4. When we are Fled we should labor to get our spirits into a contented frame and walk in subjection unto God and give God praise as if we were in the greatest prosperity that we could have been in in our own Country we should not have our hearts dulled with any inconveniency but keep up our spirits free in the service of God It is a notable expression we have of David if you compare two Psalms together Psal 57. with the 108. and the 57. Psal was when he Fled from Saul and was in the care but mark how Davids spirit was kept up he was not dulled and stupified as many are that come from delicate houses and are faine to live in Sellars and blind holes their hearts begin to rise Oh! the fresh aire and brave living that once they had David was so and yet his heart was kept up In the shadow of thy wings wil I make my refuge a poor dark hole he was in and he counted that dark hole the shadow of Gods wings againe I wil cry to God most high though I be brought low and meane I have an interest in this high God and wil cry to that high God unto God that performeth al things Had God performed al things for David God promised David the kingdome and David is brought into a poor hole to shift for his life and yet David sayes he wil cry unto God that performeth all things for him He shal send from Heaven and save me though I be in this blind place the God of heaven regards me and shal send from heaven to save me vers 5. Be thou exalted above the heavens let thy glory be above al the earths vers 7. My heart is fixed O God my heart is fixed I will sing and give praise al this was when he was in the Cave if you compare this with Psal 108. which was a Psalm of thanksgiving and rejoycing that he made upon his deliverance and the same expression that David had within the cave the same expressions he had when God had fulfilled his promises and he was Blessing his name for his great deliverance noting thus much look what temper of heart we should have in the enjoyment of the greatest mercies we should labor to have that temper of heart in our submissions unto God when we are Fled from danger 5. Again let it be our care when we are delivered from the danger that we apprehended our selves to be in to keep our selves in the fervency of our hearts and spirits for God and in the fervency of our love unto God and his truth as we had in danger Many when they are in danger of their enemies and afraid of them their hearts are in a great deal of fervency and zeal for God and his truth and if they can get a few together to fast and pray or hear a Sermon repeated how do they rejoyce but when they are in safety their hearts are dead and Flat and if they meet together to pray or to commune about the word their spirits are not so fervent as before the Lord keep this from us 6. Again let us labor to do al the good we can to the place which we are Fled from by our prayers or any other way we can as the people of God when they were from their own country yet they would remember Jerusalem so ought we to do for we are much bound to God for it in regard of the good we have received in it 7. Lastly let us labor to make that hiding place that God provides for us to deliver us from danger to be but a preparing place for greater danger let us not think because we have avoided some danger and are in some safety that al is well but this should be our care that those places that are our hiding places to hide us from some danger should be our preparing places for greater dangers afterwards and thus using these directions we shal honor God in our Fleeing and shal not have cause to repent us And thus we have done with that argument the answering the case of conscience about Fleeing 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 threatned as a great judgment of God upon a people Seventhly The evil effects of the sinful feare of man 1. It distracts our thoughts 2. Weakens the heart 3. Eates out the true feare 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 A VVord of Exhortation How the heart may be taken off from the fear of man There are two things that yet remain in this point namely to labor to take off the heart from the fear of man or any danger by shewing the evil that there is in the sinful fearing of man or of any danger that may befal us Secondly by laying down some means to bring off the heart from creature fear First A Christian must take heed of sinful fear of man and not to fear any creature in an inordinate sinful way for there is much evil in it more than we are aware of 1. In
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
resist the working of the supream yea it is a great particular of the glory of the supream cause to work above and beyond all inferior causes and faith having to deal with that it is not so much scared with difficulties as others are Seventhly Yet further Faith helps through great difficulties because it doth remove and cure the difficulties that are within the spirits of men and women and if these be taken away external difficulties have little in them we complain of many difficulties in a work without whenas indeed the greatest difficulties are within in our hearts and faith hath a speciall efficacy for removing and curing of them As now unruly passions are great hinderances to any worke that we undertake faith hath a mighty power in curing of them And likewise distracting fears but of that before And the reasoning of flesh and blood have a mighty deal of power to make a work difficult and great care is to be had in curing of them And the lumpish deadness of our spirits And the base sluggishness of our hearts And the base ends that a man hath faith cures them and cleanses the heart of them And so foolish presumptions that people have and their false confidences and resting upon rotten props these and divers others may be named which are inward difficulties that faith helps against and by removing of them doth easily overcome any difficulty that is without therefore when you have any work which is hard look not so much for the removing the difficulties that are without as the difficulties that are within Eighthly The Eighth particular wherein the power of Faith is That Faith makes the work that God sets a Christian about to be suitable to his spirit let the work be what it wil be if it be a work of God any way of Godliness Faith hath a power to work the heart to be suitable to that work that there shal be an agreement between the frame and temper of heart and the work that God sets it to and then a work wil go on If you set one to a work that does but bungle the work does not go off hand because it is a work that is not suitable to his principles but if a man hath a work that is suitable to him he can go to it with singing and it goes off readily as in Nehem. 4.6 The work went on because the people had a mind to work though indeed it was a hard work Ninthly Again Another power of Faith is this Faith hath power to make use of difficulties for the furtherance of the work and therefore much more power for to carry through difficulties Faith can bring water out of the Rock it can make the mountains that lie in the way to be advantages to raise the heart upon We have a notable place for this in Hebr. 11.3 4. where it is said Out of weakness they were made strong not that they were made strong being weak that they were brought out of their weakness and had strength conveyed to them that is not al but it is made a fruit of their Faith that they were made strong out of weakness Faith did make use of their very weakness to strengthen them by so that Faith is not only able to strengthen those that are weak but to take advantage by weakness for to strengthen to turn al hindrances into furtherances for so God having promised all shal turn to good Faith can take hold of that Promise and so turn all hindrances that can be into furtherances Faith hath a Chymical Art those that have that Art wil get Gold cut of Stones or Iron So Faith wil draw Gold out of Iron and stones out of things that seem to be never so cross and contrary it wil draw help Tenthly Faith helps against difficulty because it works by love and that hath a great deal of power to carry through difficulties Much water cannot quench Love it is a speech of Bernard Cant. 8.7 The force of Love is violent Saies the Apostle in 1 Thess 1.3 Remembring without ceasing your work of Faith and labor of Love Love is very laborious it will force through difficulty therefore that which makes so much use of Love and inflames that that hath much power against difficulty 11 ly Another thing wherein the power of Faith consists is Before we enter on the work it assures of a certain good success Now when we know the success shal be good and certain before we begin this wil help against any difficulty though the work be never so hard it is want of the hope of the success that deadens the heart But this must not be mistaken Faith doth not alwaies assure of a particular success if we wil assure our selves of a particular success which is more than the Promise wil bear this wil hinder Faith but faith wil assure of success in the general 12 ly Again Faith assures of the reward 2 Chron. 75.7 Be ye strong therefore and let not your hands be weak for your work shall be rewarded Faith assuring of this wil make one strong though God cal to never such hard things Marriners in hope of a good reward they wil venture themselves in storms tempests and in dangers on the Sea And so a Soldier if his Captain wil give him a months or two months pay over and above he wil venture his life 13 ly Lastly Faith quickens and stirs up al Graces cals in the help of every Grace Now many hands will do great works and so where al Graces do work together much wil be done And thus much for the explication of the work of faith in carrying through services that have so much difficulty For Use 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 hinderances Use Fourthly When you have been carried through difficult services consider what it was which supported you USE 1. First Now then let none think God to be an hard Master in putting his servants upon such difficulties as are hard to do though he do put them upon difficulties yet he gives them a principle to carry them through and then it is al one as if it were easyer Carnal hearts are ready to complaine of the tediousness and hardness of Gods waies and they are ready to complain of God as an hard Master how are they hard and tedious They are hard and tedious to you because you want a principle to do them by but they are not hard to the Christian indeed it was cruelty and hardness to to Pharoah to put the Israelites upon work
one another Let that name that is held out â—n your profession be dear to you and make that an argument to curb passion and to order you in your dealings one with another 5. Moses was mightily careful that he might not be frustrat of his end he went out of Egypt that he might come to Canaan and when there was any danger that he was like to be frustrated in this how it troubled him it went to his heart and he cried to God that God would let him see that good land so if it be out of faith that you come from your country great care will be had that you be not frustrate of your end wherefore came you came you not to enjoy God to have further communion with God to walk with God in a more close way then you could do before are you careful to attaine your end doth it trouble your souls when at any time you see any danger to be frustrate of your end doth it come near to you that you find for the present you have attained so little of your end those that come out of other ends let this go but if you come out of Faith you will be mightily careful to attaine the end for which you came that work that is done out of faith will work mightily to the end and never leave working till it come at its end 6. If so be you came out of your country by Faith your souls will be satisfied with God alone and the cal and promise of God is that which your souls will have recourse unto continually for the satisfaction of your souls so Moses when he was in straight he presently had recourse to the call and promise of God to bring his people out of Egypt and that satisfied him 7. As it will quiet and satisfie the soul so that Faith that brought you out will carry you through all difficulties now you meet with many difficulties and some you thought not of if it were out of faith that you came and that faith were a continued work it will carry you through the difficulties you meet withall do you find that upon the difficulties you meet withall your hearts sink you may fear it was not Faith that first brought you out I would not have any gather any sinister conclusion from this which hath been said to think that we make comparisons between our country and Egypt no but we bless God for the good we received in our own country and do desire the good of it as far as we can but only to shew the work of Moses in forsaking Egypt But in those that came from Egypt there was a mixt company and those mixt company were a continual trouble and disturbance to those that were the Israel of God Numb 11.4 And the mixt multitude that was among them fell a lusting and the children of Israel also wept again and sayd who shal give us flesh to eate the mixt multitude they began the sin and the children of Israel fell with them And so into these countries there are come many of the people of God that were gracious out of faith but there are a great many that are the mixt multitude that were of broken estates they knew not how to live and coming upon those ends the people of God are troubled with such and they are the gratest contemners of the waies of Godliness they have kindness from the people of the country but they meet with trouble from this mixt company especially when any of those do creep into the Church and come to be members of it but for those that come from their country by faith we hope we shal enjoy comfortable communion with all such and thus much for this fourth use CHAP 23. Containing other vses 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 concerns thy eternal estate USE 5. FIftly If so be that it be Faith that carries through difficulties heâ—ce we see the reason why we faile in any thing that we doe it is want of Faith It is not such a let nor such a hinderance no know it is the unbeleiving heart it may be thou wentest in the resolution of thy own heart and thought to carry it through in the strength of thy own spirit and that would not do As the Apostle saith Heb. 11.29 By Faith they passed through the red sea as by dry land which the Egyptians assaying to do were drowned So by Faith such and such passed through such and such works to the glory of God But others at other times would assay to do them by their own resolutions and they failed and were drowned it is true resolution may do great matters but to carry a soule in a gracious manner through any difficultie it wil faile Know therefore where lay the cause of thy failing and lay thy hand on the right place and accuse thy self of an unbeleiving heart USE 6. And upon that labour to rise in indignation against thy unbeleiving heart as suppose a man hath been in some great work and some have letted him and so let him as to spoyle his work his heart riseth against him I was in a good forwardness and such a one came and spoyled my work and so look upon thy unbelieving heart I was in such a work that God set me about but my unbelieving heart came and hindered me and Gods name lost the glory and my own soul was wounded USE 7. Againe doth thy heart faile thee if my unbelieving heart make me faile in this work what if I should faile through unbelief in that great work that concernes my eternal estate what should become of me then I seldom undertake a work but my unbelieving heart makes me faile in it now there is a work of infinite consequence and nothing can carrie me through that but Faith and if my unbelieving heart come and spoyl me in that it were better I had never been borne it hath done me hurt enough in such and such things I had need have a care it doe not spoile me in that As if a man should say there are such and such businesses I have miscarried in and I have lost much by them but there are such and such works if I miscarrie in I am undon it is as much as my life is worth and therefore I had need take heed of those things that have been hindrances to me in my other works So if unbelief have done you hurt in these works take heed it do not hinder you in the maine work And for a word to those that are weake who are ready to be discouraged and think they shall miscarry Know God hath a speciall care of all his people though never so weak to keep off hinderances in that maine work though God do suffer them to faile in
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
them to chew them no marvel then though they spit them out and do not swallow them they should swallow them down and not chew them And so when God gives us any bitter pills we must not alwaies be chewing of them in our thoughts but free the command of God and so go on in our work and labor to swallow difficulties as much as we can we have a notable place for this purpose in Psal 86.4 5. Rejoyce the soul of thy servant for unto thee O Lord do I lift up my soul for thou Lord art good and ready to forgive and plenteous in mercy unto al them that cal upon thee Thus we apply it the cause why many go so drooping in their way and have no joy and comfort in any of their waies is because they look downward in the dark if a man were in the bottom of a deep pit and alwaies looks downward he could never see light if he would see light he must look upward to the Sun so mark the way of David Rejoyce the soul of thy servant for unto thee O Lord do I lift up my soul If David had let his heart alwaies fall downward he would never had joy in his way but when he would have joy he lift up his heart so if there be any work that is difficult and your hearts are troubled would you have that which should rejoyce you lift up your soules to God in those incouraging waies that he presents to you For thou Lord art good and ready to forgive and plenteous in mercy Here is a way to get mercy he lifts up his soul and looked upon God as good and ready to forgive and plenteous in mercy I appeale to you when did you lift up your soules and look up to God as plenteous in mercy you alwaies looked downward in the bottome of the pit and see the blackness of Gods justice ready to seize upon you but you should lift up your soul to God and look to the sun we should not alwaies be poring upon those things that are difficult but see those things that are incouraging 22. Do not make use of difficulties in your way to reason against your work or to make you out of love with your work but to reason against your hearts indeed it is an hard work but it is through my wretched sluggish heart and because I do not make use of the means and abilities that God affords me many that have less means and helps then I can go through harder works then I and so labor to reason against your own hearts and not the work many when they feel the work hard reason against the work the Lord knows I strive and do what I can but I have so many letts and hinderances God does not come in with his Grace to help me and I can do nothing without God How comes it to pass nothing is done because the work is hard or because you do not use what power God gives to do it withall now the safest way is rather to reason against your selves that you have not done what you can but you rather put off al the guilt from your selves and justify your selves and that is all the reason why nothing is done it is because the work is hard and you have so many hinderances and that God hath not given you his power but if you look into your own hearts you will find another reason it is not so much the hardness of the work as the ill disposition of your hearts and that should be your care not to reason against the work because it is difficult but against your hearts And to conclude all this is all I say we should labor to harden our selves by our Faith against all difficulties As unbeleefe is a hardning sin one way So faith is a hardning grace another way unbelief hardens in that which is evil and faith hardens in that which is good Acts 19.9 But when divers were hardned and beleeved not They were hardned because they did not beleeve and faith hath the contrary effect and wil do as much in that which is good as unbelief can do in that which is evil As unbelief wil make a man or woman so hard as to be as Iron to that which is good so Faith wil make a man as Iron to that which is evil and therefore the Prophet Jeremiah is compared to Iron and Steel Jer. 15.12 Shall Iron break the northern Iron and the Steel God hath revealed himself to him gratiously and he was hardned by it now of all graces especially Faith doth make the heart as Iron for God as unbelief doth make the heart as Iron to stand out against God And therefore is the exhortation of the Apostle 2 Peter 1.5 Ad to your Faith vertue the word Virtus comes from strength because every vertue puts forth strength so it is as much as if he should say ad to your faith strength put it forth strongly that it may help you against strong difficulties with a war-like power vertue hath a power to oppose enemies and so ad to your faith vertue And if we do so know it will be a very honorable thing it is an honor to God honor to us for us to go through difficult things it is honor to God as Davids men that endured so much that broke through an host for to get him water it was an honor to him and so for us to do difficult things for God it is an honor to God and it is honorable to us non so honorable as those that have gone through difficult works it will make them honorable to others as some observe from that place in 8. Cant. 3. If shee be a wal we will build upon her a palace of Silver If shee be a wal to stand out against opposition and temptation we wil build upon her a palace of Silver she shal be made honorable and glorious and so every Christian if your heart be as a wall to stand out against opposition and difficulty and hinderances in the way of God you shall have a pallace of Silver built upon you you shal be honorable in the eyes of God and all his Saints And going through difficulty is a mighty strengthening to grace and the more difficulty any go through the more Grace is strengthened As it is a rule of any thing that opposeth another if it do not overcome it it strengthens it as fire and water if you cast so much water into fire as the fire can overcome it the fire gathernig strength to overcome the water that opposes it burns the better So in all oppositions So in sin If that a man comes to be opposed in his sinful way by the word if the word do not overcome his lust his lust grows stronger And so in grace if any lust or sin or temptation or any thing do come and oppose grace or any gracious act and if they do not overcome grace but grace overcome them