yet the left hand is often assistant to it Now though there should be any so neer unto thee as to be helpful and assistant or at hand yet let them not know it make known thy charity to none Quest May wee not give Alms if others bee by Ans Yea if need so require as at publick Collections or when in publick wee see one stand in need But wee may not do it with a mind to have it known our mind must bee free from all such conceit and wee must so do it as if wee were alone That Alms is not unacceptable which is given and seen of men but that which is given to bee seen of men Non est ingrata cleemosyna quae fit videtur sed quae fit ut videatur So that the scope of our Saviour in the fore-mentioned place is to take us off from all vain-glory in giving of our Alms that as much as in us lieth wee should indeavour to hide and conceal our good works from the eye of the world IV. Our Alms must be given wâ—th a compassionate heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia with bowels of affection The Greek word so Alms is derived from a word that signifies Mercy which intimateth the disposition of the giver how hee should bee a merciful man whose bowels are moved at the misery of another and thereupon contributes to his need with bowels of compassion In giving wee must not only open our hands but our hearts also in pitty and compassion Psa 58.10 wee must draw out our souls as the Prophet speaketh as well as our purses to the hungry and afflicted which is implied under several expressions of Charity used in Scripture by the Holy Ghost as Hee that hath mercy on the poor happy is hee And again Prov. 14.21 Prov. 19.17 Hee that hath pitty upon the poor lendeth unto the Lord. And saith the Apostle Paul Put on as the Elect of God bowels of mercy Col. 3.12 And saith the beloved Disciple John Who so hath this worlds goods and seeth his Brother hath need and shutâ—eth up his bowels of compassion from him 1 Joh. 3.17 how dwelleth the love of God in him It is not sufficient to have an open liberal hand unless wee have also an open and compassionate heart for if the Sacrifice of our Alms-deeds be not mingled with the oyl and incense of mercy Beneficentia ex benevolentia manare debet Affectus tuus nomen imponit oâ—eri tuo Amâ— Offic. 30. and compassion it will not be acceptable unto God who will have Mercy as well as Sacrifice In contributing therefore to the relief of the poor let our inward affection go along with our outward-action As helps hereunto 1. Bee well informed in the benefit that compassion bringeth and that not onely to thy distressed Brother who is succoured but also to thy self to whom in this case a promise of mercy is made Mat. 5.7 Blessed are the merciful for they shall obtain mercy Mercy from other men and mercy from God himself 2. Well weâ—gh the common condition of all Eccles 9.2 how All things come aâ—ike to all as the Wise-man speaketh so as thou also art subject to the same distress whereunto others are brought and therefore as Aquinas saith wee should have compassion on other mens misery Pròpter possibilitatem similia patiendi Thom. 2. 2. quaestion 3. art 2. Heb. 13.3 for the possibility of suffering the like Which Argument the Apostle useth to the Hebrews saying Remember them which suffer adversity as being your selves also in the body that is say some as being members of the same body but rather as Beza and others interpret the place as being your selves in the body of flesh and frailty Ut qui sitis ipsi iisdem calamitatibus obnoxii Beza in locum Theodor. Epist 29. subject to the like miseries for so long as wee dwell here in these houses of Clay and carry about us this earthly Tabernacle wee are all subject to the like changes and chances which made old learned Theodoret to reach his helping-hand to those outcast Africans For when I saw quoth hee their pittiful estate I began to lay to heart the doubtful turnings and inversions of humane things and to fear lest I my self might fall into the like evils V. Our Alms must be given seasonably for as the Wise-man speaketh To every thing there is a season Eccles 3.1.11 and every thing is beautiful onely in its time and season And therefore it will be our wisdome so to observe the needs and necessities of other men that wee do not let slip any season or opportunity of doing good According to that exhortation of the Apostle Gal. 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As wee have opportunity let us do good The word in the Original translated opportunity properly signifies a seasonable time Quest Which are the most seasonable times of doing works of mercy Ans 1. When accidentally thou meetest with any fit objects of mercy Luk. 10.31 32 33 34. thou must not then pass them by with the Priest and Levite but with the good Samaritan presently pour the Oil and Wine of thy charity into the wounds of thy Brother forthwith contributing somewhat to his relief For misery being the proper object of mercy thou shouldest then extend thy mercy unto such as are in want and misery 2. When God by his providence hath any way blessed and encreased thy stock and store by prospering thy adventure at Sea or thy trading at home or by some great Legacy bequeathed thee by some of thy friends that is a seasonable time for thee to give out freely and liberally to the relief of the poor in testimony of thy thankfulness unto God for his bounty towards thee I know it is usual with most men upon the encrease of their stock and store to sacrifize to their own nets to ascribe their wealth to their own wit and policy and to say in their hearts Deut. 8.17 Their power and the might of their hand hath gotten them this wealth But mark what Moses saith in the next verse 18. Thou shalt remember the Lord thy God it is hee that giveth thee power to get wealth Seeing therefore what thou hast thou hast received from God whatsoever the means and instruments were of conveying it unto thee is it not most just and equal that in way of thankfulness thou shouldest set apart some portion thereof for the poor and needy 3. The Lords Day is another seasonable time of doing works of mercy according to the Apostles Rule and Direction Now concerning the collection for the Saints 1 Cor. 14.1 2. as I have given order to the Churches of Galatia even so do yee Vpon the first day of the week let every one of you lay by him in store as God hath prospered him Where by the first day of the week is meant the
there who ever begged of God that hee would bee pleased to implant this noble grace of Charity in their hearts If upon examination thou findest thy self to have been faulty therein Go take up a new resolution to be earnest with God in prayer for this grace especially and never to give over till thou finde it in some measure wrought in thy soul till thou finde thy self upon all good occasions ready to distribute and willing to communicate to the needs and necessities of thy poor Brethren III. Diligence in our Callings is another means on our part to be performed for the practising of charity Hee that would be charitable to the poor in their needs and necessities must be diligent and industrious in his calling so that hee may have wherewithall to express his charity Prov. 10.4 Prov. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.28 for mens diligence in their callings is usually crowned with a blessing according to that of the wise man the hand of the dilâ—gent maketh rich And again The soul of the diligent shall bee made fat that is shall be inriched with outward blessings and the Greeks say that plentifulness follows painfulness and that all things are made Servants to care and industry And therefore the Apostle Paul prescribeth diligence and industry in a lawful calling as a means of charity Let him that stole steal no more but rather let him labour working with his own hands the thing which is good that hee may have to give to him that needs This is one end we should propound to our selves in the works of our callings namely that through Gods blessing on our pains and endeavours we may have not only sufficient for our own livelihood and of them that belong unto us but also somewhat for the releif of others Solomon describing the vertuous woman saith in the first place that shee seeks wooll and flax Prov. 31.13 and works willingly with her hands And then that shee stretches out her hands to the Poor yea shee reacheth forth her hands to the needy IV. Bee careful to prevent all superfluities in your expences As diligence in your callings so frugality in your spending is a special means for the practise of charity Frugality saith Justin Genetrix virtutum frugalitas Just lib. 90. is the mother of vertue I am sure it is the foundation and supporter of Charity For let a mans estate bee never so great yet if there be not frugality used in the management thereof there will be but little found for works of charity And on the other side though a mans estate be but mean and low in the world yet if there be frugality used in the management of it there will bee ever somewhat for charitable uses As therefore thou desirest to be charitable bee careful to prevent all unnecessary expences I mean let not thy apparel bee too costly for how can it be expected that they should be charitable ready to distribute to the necessities of others who lay out the greatest part of their estates upon their backs Neither let thy feastings be too frequent nor too chargable which is noted for one of the sins of the old world who were given to eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.38 as the word in the Original properly signifieth Neither let thy recreations be too expensive in playing more for mony than for refreshment Oh that such of you who spend so much time and mony on your recreations as if God had sent you into the world and given you the good things of the world for no other end than to follow your pleasures would consider what a fearful reckoning you are to make at the day of judgement not only of your pretious time lavishly mis-pent but also of your estate wickedly lost or wasted when in thy account there shall be found so much wasted in gaming and pleasures and so little given to the Poor V. Set apart something out of thine incomes and receipts as a sacred stock for charitable uses For 1. Ad opes honoresque expetendos ad cumulandas divitias furiosa est nostra libido infinita cupiditas Calvine Instit l 31. cap. 7. Hereby thou wilt bee fitted and prepared with matter for such uses having alwaies somewhat by thee to give upon any good occasion 2. By this means thou wilt more readily and willingly more freely and liberally contribute to the needs and necessities of others having a stock by thee for that very end and purpose All men naturally are hard-hearted and close-handed and thereupon are very hardly perswaded to part with any thing considerable for charitable uses But this consecrating before hand a part of thine estate for the use of the poor will cause thy charity to flow out more freely and bountifully Now a sacred stock for the Poor may bee raised two waies 1. By setting apart something every Lords day out of thy comings in the week before according as God hath prospered thee which practise wee finde prescribed unto us by the direction of the Holy Ghost and warranted unto us by Apostolical authority for saith the Apostle Paul to the Corinthians 2 Cor. 16.1 2. Now concerning the collection for the Saints as I have given order to the Churches of Galatia even so do yee Upon the first day of the week which is the Lords day let every one of you lay by him in store as God hath prospered him that is according to the ability wherewith God hath blessed him let him set apart something for the relief of the poor especially the poor saints 2. By consecrating unto God a certain portion of thy yearly incomes and revenues for Charitable uses what this portion should bee I dare not determine the scripture being silent therein only in the general wee are commanded to give out proportionably to what God hath given unto us that they who are rich in this worlds goods bee rich in good works But this I can say that the most that I have heard or read of who have taken this course to consecrate unto God a certain portion of their estate to charitable uses have followed the example of Jacob Gen. 28.22 in giving a tenth part unto God And as God did exceedingly bless Jocob after his vow so likewise hath hee blessed divers others after their vow unto God An * Mr. Tho. Gataker in his funeral Sermon at the Burial of Mr. John Parker Merchant and Citizen of London eminent Divine of this City now with God in his funeral sermon at the Burial of a Merchant speaking of his Charity saith that at his first effectual call among other things hee then resolved upon this was one to set apart every year a tenth of his gain for the releif of the poor and that God from that time forward abundantly advanced his estate And withall hee adds a passage very remarkable and therefore I shall give it you in his own words True it is that for some
Lords Day on which the Apostle enjoyneth the Corinthâ—ans to lay up something in store implying thereby that that is a very fit season not only to do such works of mercy which are then offered unto us but also to prepare for other times 4. Daies of Thanksgiving for some eminent mercy are another seasonable time of doing works of mercy The remembring of the poor at such times is expresly commanded in Scripture Deut. 16.14 Thou shalt rejoyce in thy heart thou and thy Son and thy Daughter and thy Man-servant and thy Maid-servant and the Levites the Stranger and the Fatherless and the Widdow Here the Stranger the Fatherless the Widdow are commanded to rejoyce on their daies of Feasting which presupposeth the rich mens sending portions of their good chear unto them which was the practice of the people of God as appeareth by that command of Nehemiah to the Jews on a day of Thanksgiving Go your way eat the fat and drink the sweet Neh. 8.10 and send portions unto them for whom nothing is prepared And their day of Thanksgiving from Hamans conspiracy is called a day of feasting Ester 9.22 and of sending portions one to another and gifts to the poor And what more seasonable time can there be for shewing mercy to the poor than when wee are blessing God for his manifold mercies vouchsafed unto us 5. Daies of fasting and prayer are another seasonable time of doing works of mercy For how can wee expect that God should shew mercy unto us in removing those Judgements which wee feel or in preventing those which wee fear if wee will not shew mercy to our poor Brethren who stand in need of our relief In the day of our fasting therefore let us at least give away to the poor so much as wee save by our fast For as Austin in one of his Sermons saith Then are our fasts acceptable to God Tum grata sunt Deo nostra jejunia si illi qui necessitate jejunant reficiantur a nobis Aug. Serm. de Temp. 64. if they which fast out of necessity because they want meat bee relieved by us Let this therefore be alwaies observed by us that the poor have the gain of our fasting and not our own purses VI. Our Alms must be given readily and speedily without any needless delay according to the counsel of the Wise-man Prov. 3.27 With-hold not good from them to whom it is due that is with-hold not any act of Charity from those who stand in need of thy help Say not unto thy Neighbour go and come again and to morrow I will give thee when thou hast it by thee Qui sic moratur neganti proximus est Seneca de benefic l. 2. cap. 5. Beneficia non sunt procrastinanda sed tempestivè danda ut magis prodesse possint Bis dat qui cito d'at hee that so delaieth his helping hand is next door to him that denieth And therefore as any occasion offers it self unto us let us speedily embrace the same as knowing that a speedy giver is a double benefactor and the swifter that a benefit cometh the sweeter it casts And contrariwise a benefit loseth its grace that sticketh to his fingers who is about to bestow it What then shall wee think of their charity who put off all to their death-beds never giving any thing considerable to the Poor till they can keep it no longer these though by their last will and testament they give somewhat to the Poor yet questionless it is against their wills for could they have kept it longer they would not have parted with it Ingratum est beneficium quod diu inter manus dantis haesit Senec. de Benef. I shall desire such seriously to consider these six things 1. That if all rich men should do thus the poor would soon bee starved for want of bread 2. That this practise of theirs is against the express command of God who requireth us to do good and to communicate out of our store while wee have time and opportunity Gal. 6.10 Matth. 5.16 3 That they have no assurance of the continuance of their wealth For as the wiseman speaketh Prov. 23.5 Alas Aquilinas Riches many times make themselves wings they fly away as an Eagle towards Heaven they have Eagles wings to fly from us And how many are there who have out-lived a fair estate If God in his displeasure blasts a mans substance it vanisheth away in a moment 4. Though their riches should continue with them even to their deaths yet they have no assurance that God will give them grace to bee liberal at their deaths who had never the goodness to bee charitable in their life-time 5. That they have no assurance that God will accept of their death-bed charity what St. Austin speaketh of death-bed repentance that it is seldome true and hearty The same may I say of death-bed charity it is seldome true and hearty but for the most part rotten and Hypocritical proceeding from ill grounds as vain-glory conceit of merit and the like 6. That they have no assurance of the true performance of their will that the poor shall bee the better for what is thereby given them For how many Exeoutours have proved most unfaithful to their trusts whereby many charitable gifts have been clean perverted And if friends bee so unfaithful to us in our life time how can wee but question their fidelity after our deaths Oh therefore that all whom the Lord hath blessed with an estate would in their life time become their own administrators making as one saith their own hands their Executors and their own eyes their Overseers For questionless that charity which is exercised in a mans life time is the best and most acceptable unto God VII Our Alms must bee bountiful and liberal giving out proportionably to what the Lord hath given unto us This is implied in that command of God to his people Deut. 15.11 Thou shalt open thine hand wide unto thy Brother to thy poor and to thy needy in the Land that is thou shalt give unto him bountifully and liberally And our Apostle here in the Text would have rich men charged to bee rich in good work 1 Tim. 6.18 Luke 12.48 even as God hath given them all things richly to enjoy For unto whomsoever much is given of him much shall bee required And therefore the same Apostle adviseth the Corinthians to give 1 Cor. 16.2 as God had prospered them To whom God hath given little of this worlds goods of them hee requireth but little but to whom hee hath given much of them hee requireth much Rich men therefore must not only give a portion of their wealth to the releife of others but also in some fit proportion to their estate Quest If any shall aske what is that portion or proportion of estate which rich men ought to set apart for Charitable uses Answ It is an hard matter to determine
bee condemned not knowing which might bee most weighty like a pair of ballances they are in equal poyse Zach. 14.6 And it shall come to pass in that day that the light shall not bee clear nor dark It is spoken primarily of Gods providential dispensations towards his Church in Gospel times For a while shee should live in Crepusculo in twilight in a mixt condition of light and darkness comfort and affliction like a man in a misty morning that neither w lketh in the dark nor yet hath the light clear to see far before him like Paul and the Marriners that saw neither Sun nor Stars for many daies o Acts 27.20 so might it bee with a particular person in reference to his spiritual condition By this you see First Wee make a difference betwixt saving faith as such and a full perswasion of the heart Secondly That some of those that shall bee certainly saved might not bee certain that they shall bee saved for the promise is made to the grace of faith and not to the evidence of it To Faith as true and not as strong they may bee sure of heaven and yet in their own sense not assured of heaven As an Infant may bee born to a great estate and have a certain title to it but yet hee might not know it or make it out to himself or others So that the Question is not de certitudine objecti of the certainty of Salvation but de certitudine subjecti of the apprehension sense and knowledge of the beleeving person concerning his salvation 3. Position 3. That a beleever may not only in the general gather from the word of God p Mat. 8.11 25.34 from the death of Christ q Mat. 20.28 from the glorious preparation God hath made r 1 Pet. 1.4.5 that many shall bee infallibly brought to glory but also that hee in particular shall be one of them This must have its proof after I therefore now pass on 4. Position 4. That wee are not to expect any voyce from Heaven or Gods sending of an Angel or extraordinary revelation to make us to know that wee do beleeve or shall bee saved but to make use of those helps and means appointed by God common to all beleevers but yet sufficient for the obtaining of this particular Assurance This I put in because the Papists grant it may bee got by extraordinary revelation but not else As it is their wicked practise to keep the people most ignorant of those things of which they should have most knowledge that following them with an implicite faith and blinde obedience might not scruple at their Humane Traditions and unwarrantable and many s Bellarmin de Baptismo Tom. 3. lib. 1. cap. 25. 26. 27. mentioneth 22 Ceremonies about baptism Exorcism Salt Spittle Cross Unction wax-taper lighted in token that the baptized person is translated from the power of darkness unto light c. ridiculous Innovations that have crept in amongst them so they keep them most doubtful where they should bee most sure and so the counsel of Trent t Si quis dixerit hom nem renatum justificatum teneri ex fide ad credendum se certo esse ex numero praedestinatorum Anathema sit Concil Triden sess 6. Can. 15. and again Si quis dixerit magnum illud usque in finem perseverantiae donum se certo habiturum absoluta infallibili certitudine nisi hoc ex speciali revelatione dedicerit Anathema sit Concil Trid. sess 6. Can. 16. If any man say that hee knoweth hee shall certainly persevere or infallibly bee assured of his election except hee have this by special revelation let him bee Anathema A wicked counsel that Anathematizeth a man for asserting that may bee obtained which God commandeth him to get 2 Pet. 1.10 Make your calling and election sure 5. Position 5. That such as have been filled with divine joy through well-grounded apprehensions of their present grace and future glory might lose that assurance and that joy u Psal 30.7 Cant. 5.6 and this may bee 1. From God acting 1. As w Iob 9.17 a Soveraing Lord. 2. As a wise God putting a more eminent difference betwixt Earth and x Psal 13.1 with 1 Cor. 13.12 Heaven Or 2. From the buffetings of Satan Or 3. From themselves 1. For the tryal exercise of some of their graces y Iob. 1.1 with Iob 13.24 Isa 8.17 Or 2. For correcting them for sin z Isa 59 2. As 1. For their backwardness to duty a Cant. 5.2 3 6. 2. Slothfulness in duty 3. Frequent stâ—ong actings of pride in and after duty 4. Letting down their spiritual watch and so 5. Falling into some notorious transgression b â— Sam. 11.4.13 15. comp Psal 51.8.12 Or 6. For not setting a due esteem upon the comforts of the spirit c Iob. 15.11 Or 7. Insulting too much over weak beleevers not exercising tender compassion to dejected drooping Christians 8. For their too much Earthly mindedness 9. Not rising presently by repentance d Isa 57.17 for these reasons and the like their Sun might bee eclipsed a winter of sorrows might follow their summer joyes They may Lose their evidence but not their adherence and though there shall not bee any intercision of justification yet there might bee afterwards a non-apprehension of it 6. Position 6. That in divers men there are divers degrees of this assurance and in the fame man different degrees at divers times but in no man at any time in this life perfection of degrees For our understanding is imperfect both as to the faculty and its acts And though the minde is curing yet it will not bee perfectly cured in this life from that darkness that beefel it by mans Apostacy from God For wee have but an imperfect knowledge of Faith and Love and while wee have but an imperfect knowledge of the premises wee cannot give a perfect assent to the conclusion And no man hath such perfection of degrees of the assurance of his salvation in an ordinary way as that one degree more cannot bee added to the former neither is there any repugnancy in asserting an infallible assurance and denying a perfect assurance for I infallibly know that there is a God and that this God is good and just and yet I have not a perfect knowledge of a deity or of his goodness and justice for in this life wee know but in part 1 Cor. 13.11 12. There are three waies that wee come to a certainty 1. There is a certainty that comes by sense A threefold certainty which cannot erre about its proper object when there is a due distance a fit disposition of the Organ and the medium rightly disposed thus Thomas was certain of Christs resurrection from the dead John 20.25 The other Disciples said unto him wee have seen the Lord but hee said unto them except I shall see in his hands the Print of the nailes and
it i. e. by the feet of Trust and is (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exaltabatur Celsus ab alto infra se cernens Hominum genus Sil Ital. safe As safe as a man judgeth himself to be when got into an high Tower well fortified and fears not the sharpest or swiftest darts that can be shot against him Safe as the chicken Take themselves to be when hous'd under the (x) Ut pulli sub alis gallinae Covert of their Dam's wing Psal 46.1 Or safe as the manslayer is from the pursuit of the Avenger when Lodg'd in a City of Refuge Thus when a man Trusts in God he doth sweetly acquiesce and repose himself in Gods bosome troubles himself no more casts no Jealous thoughts about his Condition Thus David resolves I will lay me down in peace and sleep for thou Lord makest me to dwell in (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confidenter safety or in Trust Psal 4.8 2. A Stedfast well-grounded Hope Trust and Hope are Gemini Twins born together bred up together Hence often conjoyn'd in Scripture Thou art my Hope (z) Ps 71.5 O Lord God Thou art my Trust from my youth and Blessed is the man that (a) Jer. 17.7 Ps 119.42 43 49. Trusteth in the Lord and whose Hope the Lord is Hence the Septuagint usually render the word put for Trust as also in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ar. Mont. and divers others Sperate Hope ye in the Lord. Hope then is that Fidus Achates the Faithful Companion of Trust Now in this Hope there are two things 1. An holy and confident expectation and looking out after Gods gracious presence Trust believes and Hope expects To enjoy what God has promised Thus the Prophet Isa 8.17 I will wait upon the Lord and I will (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et expectabo eum Look for Him Hope looks and looks out as expecting Gods Appearing Not as Sisera's mother once did who looked for a victorious Success and expected that her son should have returned a triumphant Conquerour richly laden with spoils and Booty when as the wretch lay (c) Jud 5.28 bleeding at the foot of Jael Nor like those sinful miserable people who (d) Jer. 8.15 looked for peace but behold no good came No such a vain groundless Hope draws a Blush into the cheek and Covers the face with Confusion But this is an Hope which makes not (e) Rom. 5.5 Ashamed whose earnest expectation shall assuredly end in sweet fruition 2. An humble and constant wayting on Gods Leisure Looking out and wayting on God both put together (f) Mic. 7.7 Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me Faith gets up to the Top of it's watch Tower looks out sees whether Relief be coming But suppose None appears in Kenne Suppose Help defer'd Yet now it wayts and tarries Gods time Faith knocks at Heavens Gate No Answer from within Faith knocks Again still there is silence However Faith concludes my God will Hear yea and Answer too But 't is fit I should wait his Time (g) Hab. 2.3 The vision is for An appointed time but at the end It shall speak and not lie though it tarry I must and will wait for it because it will surely come It will not Tarry Thus David My (h) Ps 62.5 Soul wayt thou only upon God or keep thou silence unto God for my expectation is from Him David when he shuts his mouth opens his ear wayts and listens what God will say and concludes Contra Gentes The Lord will in His own Best Time speak peace Psal 85.8 3. An Humble Holy and undaunted Confidence Thus Solomon In the fear of the Lord in the filial awful Reverential fear of God there is strong (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiducia fortitudinis Confidence and his children shall have a place of Refuge Prov. 14.26 This Holy Confidence is Nothing else but Faith peg'd up to it's Ela. A Confident Soul moves in an higher Orb then other Saints leadp up the Van of the Militia of Heaven As Patience is nothing else but Hope Lengthned so Confidence is nothing less then Faith strengthned the very Spirits the meer Elixar of Faith which carries with it 1. Christian Courage and * Beatus ille qui undique petitus firmius stetit qui exhausit Daemonis pharetram nec concedit imo ne de gradu quidem tantisper motus est Nic. Fortitude opposite to Carnal fear and despondency of Spirit (d) Isa 12.2 Behold God is my Salvation I will Trust and not be afraid for the Lord Jehovah is my strength (e) Ps 112.7.91.5.46.1 2 3. He shall not be afraid of evil tidings His Heart is fixed trusting in the Lord. Thus David undauntedly The Lord is my Light and my Salvation whom shal I fear The Lord is the strength of my life of whom shall I be afraid Psal 27.1 His Confidence in God quite extinguisht in Him all base sneaking fear of man Ps 56.4 2. Christian boldness and Adventurousness opposite to Cowardice Holy Confidence steels the Heart of (f) Mark 15.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph of Aramathea to go in Boldly to Pilate and to beg the Body of Jesus This was that enabled David to encounter Goliah that made him dare to take a Bear by the teeth yea and a Lion by the Beard 'T is for sluggards to say there 's a Lion in the way Prov. 22.13 But let a Believer that makes God his Trust but once Know his Duty It is enough he will with a * Invictus ad labores fortis ad pericula rigidus adversus voluptates duâ—us adversus Illecebras Ambros Couragious and undaunted mind cheerfully undertake it and commit both himself and the success to God Acts 4.13.19 20.22 21.13 Jer. 7.7 8 9. Dan. 3.17 18. Est 4.16 Heb. 10.34 to 40. 3. Holy and Humble Boasting opposite to sinful Concealing of what God hath done for us A Believer that dares not Boast of Himself or riches of any thing within that has no Confidence in the flesh yet dares (g) Psal 44.8 boast of his God In God we boast all the day long and praise thy Name for ever Thus the Church challenges the eyes and ears of All that were round about her saying Lo this this is our God we have waited for him and he hath saved us Isa 25.9 III. The Effects of an holy Trust and they are such as these 1. Fervent effectual constant Prayer Thus in our text Trust in him at all times ye People pour out your hearts before him Psal 62.8 while Joshua is in the Vally conflicting with Amaleck Moses gets him up into the Mount to (h) Ex. 17.9.11 Ps 86.1 2. 1 Joh. 5.14 Psal 18.2 3. Pray Moses knew full well That as Prayer without Faith is but a beating of the Air so Trust without praier