4 6. Yea let me adde farther as Austin saith of Books de Trinit l. 1. cap. 3. It is expedient that divers men write of the same thing in different styles that so what they cannot understand in one they may apprehend in another that so the truth may come to all to one after this manner to another after that the common Apology for multiplying Books on the same subject so I may say of the Promises God hath promised the same things under several notions and expressed them by several similitudes whereby he conveys them to the soul as cordial powders are conveyed in some waters to the stomach and when a soul cannot receive comfort by one Promise it doth by another though they are Promises of the same thing but under different notions and expressions or to the same persons whose condition is expressed by several Metaphors Some may perhaps receive comfort from Mat. 5.6 which dare not apply Psal 51.19 though it would be easie to shew that whoever hungers and thirsts after righteousness hath a broken and contrite heart Mat. 11.28 is as full a Promise as Joh. 6.37 and Isa 55.1 c. as full as either of them Yet it may be some souls may take more comfort from Joh. 6.37 because that Promise that Christ will in no wise cast out such as come to him answers directly to their scruple and just meets with that doubt which runs most in their minds that Christ would surely reject them if they should come as if God had intended that Promise purposely for them But further these Promises are precious in respect of their firmness and certainty which God hath given us assurance of by all those waies which are in use among men for the confirmation of any Grant Covenant Promise being as a Testament confirmed by the death of the Testator Heb. 9.17 2 Cor. 1.20 A Covenant sealed Rom. 4.11 A Promise confirmed by an Oath which is the utmost assurance that any man can give or require Heb. 6.16 c. This God doth not that his counsel may be immutable but that he may declare it to be so to us by that which is the most solemn way of confirmation amongst men O beatos nos quorum causâ Deus jurat O miserrimos si nec juranti Domino credimus Tert. de Poenit. cap. 4. How happy are we that God should swear for our sakes And what wretches are we if we believe him not upon his oath Fourthly Let us labour to clear our own interest in the Promise that we may with the more boldness put in our claim crying Abba Father Rom. 8.15 coming with as much confidence to God as a child to a Father though we may pray indeed without assurance hereof if we come not to God as knowing that he is our Father we may come to him that he may be our Father The Promise indeed is not universal but the call or invitation is universal and the Promise becomes absolute upon our accepting of Gods invitation Isa 55.1 Mat. 11.28 If any shall say the invitation is not to all but only to such as are thirsty and weary I answer these are no limitations of Gods grace but it would be in vain to invite any others and those are not moral qualifications to make Christ willing to accept of us but natural qualifications to make us willing to accept of him But that you may see what Faith it is which is required in Prayer I will make a short Digression to consider more distinctly what it is to pray in Faith and this may be taken either improperly or properly we may be said to pray in faith more improperly First When we pray with this confidence that our Prayer is according to the will of God viz. that it is according to the will of God that we should so pray though not that our Prayer should be granted it may be our duty to pray for that which it is not the pleasure of God to bestow Rom. 14.23 it is evident by the Context that the Apostle speaks of what a man doth without a perswasion of the lawfulness of it for the Will of God must be both the Rule of our duty and the Reason of our obedience so that whatsoever we do without this perswasion though it may be materially good it is formally evill because it is not in obedience to Gods Will. Secondly When we pray in truth and sincerity so Faith is taken Rom. 3.3 and Jam. 1.6 the Apostle seems to speak of such a Faith as doth effectually determine the Will to the free choice and constant prosecution of that which is good and that you may not think this a singular notion see the sence of several very judicious and godly men Dr. Jackson of Faith pag. 108. Dr. Preston on the Attributes of God pag. 11 12. Dr. Reynolds on Psal 110. p. 317. Mr. Capel of Tentations part 4. p. 46. The double-minded man saith he is not he who is in the right vvay and labours under some doubting but he that hangs betvvixt tvvo vvaies and knovvs not which to chuse whether God or Baal There are many which pray from their memories uttering such expressions as they have heard or read or from their fancies and inventions for therein Mr Saltmarsh is right that all extemporary prayers are not from the Spirit as some mistake Others go further and pray from conscience for such things as they are convinced they ought to pray for yet these pray not sincerely from the heart and affections and so they do not as David saith Psal 27.4 Seek after that which they desire of the Lord they pray but are afraid to be heard loath that God should take them at their word or say Amen to their prayers This was Austine case Confess L. 8. cap. 7. he prayed Da mihi castitatem continentiam sed noli modo Timebam enim ne me cito exaudines Lord give me chastity and continency but not yet I was afraid saith he lest thou shouldst hear me presently and cure that disease of lust which I had rather should be fulfilled than mortified So doubtless there are many which pray for that humility which would spoil their pride and gallantry for that fear of God self-denial heavenly-mindedness which would interrupt their sensual pleasures or hinder their thriving in the world by unlawful means and it is to be feared would be loath to part with those sins which an answer of such prayers would force them to part with How many pray that Gods name may be hallowed and are most ready to blaspheme his name That his Kingdom may come and oppose his Kingdom That his will may be done that will neither do it themselves nor suffer those to live quietly that desire to do it That God would not lead them into temptation and yet daily run upon temptations and would account it a punishment to be kept from them Thus do men compass God about with lies and deceit Hos 11.12
paid and be left in prison It s true such an one might be exempted from the punishment of sense and so in as good a condition as a beast but it would not exempt him from the punishment of losse Justification qualifies us for heaven morally but Sanctification naturally A fool may have a right to an estate if he be lawfully begotten but he cannot enjoy it without the use of reason So if we should be supposed to have a right to happiness by justification we could not enjoy it without sanctification Therefore they speak ignorantly who so much cry up Justification and speak so slightly of Sanctification Christ blesseth us in turning us away from our iniquities Acts 3.26 Now the Author hereof is the Holy Ghost who is the quickening Spirit Joh. 6.63 the spirit of life Rom. 8.2 in him we live and move spiritually As he divides his gifts to every one as he pleaseth so likewise his graces they are his fruits Galat. 5.22 the constant being of our Graces depending upon his perpetual in dwelling John 14.16 the liveliness thereof and our comfort on his arbitrary influence which he gives out or withholds at his pleasure Psal 51.11 This is as the dew Hos 14.5 which descends insensibly John 14.17 the dew sweetly refreshes Prov. 19.12 so doth the Spirit John 14.16 the dew makes fruitfull Gen. 27.39 so the Spirit makes us grow as the Liâ—ies for fruitfulness fragrancy beauty like the Cedars for duration and firm rooting which quantum vertico ad auras aetherias tantum radice ad tartara tendunt vide Rivet in locum Now it is by Faith that we receive the Spirit John 7.38 39. it is by the Spirit indeed that we are inabled to believe Faiâ—h being reckoned among the fruits of it Gal. 5.22 but then we receive greater measures of the spirit by faith Put water into a pump and you may bring up more while there is any in the well So let the Spirit be put within us whereby we may believe Ezek. 36.27 and Faith will continually draw further degrees from the fountain It is as the attractive power or magnetical vertue in plants whereby they suck juice and moisture from the root which makes them thrive and prosper And for the more full clearing hereof I will shew you how Faith doth improve all those Ordinances which are the breasts of consolation from whence the chiâ—dren of God do suck and are satisfied with the blessings of the Gospel Isa 66.11 Those that are planted in the house of the Lord shall flourish in the courts of our God Psal 92.13 It is in the Church that the Ordinances of God are dispensed Neither yet do all flourish that are there but such as are planted there You may see many dead sticks and boughs in a Garden which are only for the support and defence of some choice plants or flowers so there are many amongst believers that make the same common profession with them which are but for their defence and security If there were none that professed Religion but such as are found and sincere believers how soon would they become a prey to Adversaries But they are those that are planted or ingrafted that bear fruit John 15.4 Now there are three Ordinances whereby a Christians spiritual life is maintained and which do all become effectual thereto by faith and these are Prayer hearing the Word and the Lords Supper Indeed though Baptisme is ordinarily administred when persons are not capable of exercising Faith yet there is some use to be made of it But I shall not treat distinctly of it here but leave the Reader to infer by proportion from what is said of the Lords Supper how it is to be improved there being much said about it in a few words in the larger Catechisme of the late Assembly and there being a Treatise written of it by Master Simon Ford. CHAP. IV. The use of Prayer though we pray by the Spirit yet we are to pray for the Spirit Mat. 7.11 and Luk. 11.13 compared an unbeleever cannot pray acceptably nor in the name of Christ yet is not therefore discharged of his duty by faith we pray with reverence boldness importunity Mat. 15.22 c. explained by Faith we wait for a return of Prayer helps to Faith in Prayer Psa 9.10 2 Pet. 1.4 Isa 30.18 illustrated what Faith is required in Prayer or what it is to pray in Faith Jam. 1.6 c. opened the ends of Prayer PRayer is as the Merchants Ship it fetches in all a Christians store even temporal blessings if they be really blessings are brought in by Prayer indeed sometimes men have them without asking but they had better aske them without having for it is by Prayer that they are sanctified to us 1 Tim. 4.5 And we are to pray not that we may incline God to give but because he is enclined and hath promised to give 2 Sam. 7.27 And though we pray by the Spirit Rom. 8.15 27. yet we must pray also for the Spirit Luk. 11.13 He is given to us as a Spirit of Supplication and thereby we obtain him to work effectually in us to all those ends and purposes for which Christ sent him into the World to be Vicarius Domini as Tertullian calls him De velandis virgin Cap. 1. To supply his absence while he is gone to appear in heaven for us The words of Christ are variously related by Luke and Matthew Luke relates them How much more shall your heavenly Father give the holy Spirit to them that aske him Matthew How much more shall your Father which is in heaven give good things to them that aske him Mat. 7.11 Of the Evangelists citing the words of our Saviour we may make the same judgment which was made Chap. 1. of the Apostles citing the words of the Prophets If the words of Christ were as they are related by Matthew then Luke makes a particular inference from a general or at least from an indefinite promise If God will give good things to those that ask him surely he will give his Spirit else we may say as Abraham Gen. 15.2 Lord God what wilt thou give me Nothing can be good to us without the Spirit if those which Luke sets down were Christs words then Matthew doth make the Spirit to be all good things in effect the promise of the Spirit being the great Promise under the Gospel as the Promise of the Messiah was under the Law and the Spirit being all in all in respect of Application as Christ is all in all in respect of impetration Col. 3.11 Or else he doth from the promise of the Spirit infer That God would give all good things as Christ argues Mat. 6.33 and the Apostle Rom. 8.32 He that gives the greater will not deny the less Now we can do nothing in Prayer without Faith which must qualifie us for it both habitually and actually First Habitually for without Faith it is impossible to please God Heb. 11.6 It must
of Faith attend Ordinances treasure up Experiences consult the experiences of others be diligent in secret duties take heed of an evill heart of unbelief Heb. 3.12 This work is to be followed well for we are slow of heart to believe Satan is a great enemy to Faith and there are not in us the seeds of Faith as of obedience Sibbs Souls Conflict Especially let us be diligent in the use and exercise of Faith I have shewed the use of it in actu signato but let us learn the use of it in our dayly practice David in his greatest grief 2 Sam. 1.18 took care to have the Children of Israel taught the use of the Bow it is not having good weapons in the War that will do us any good without the use thereof and Faith in the habit not exercised is but as the Sword in the Scabbard Bellarmine De ascension in Deum propè finem The Apostles had Faith Luk. 8.25 but they had it to seek when they should use it and so were at present as if they had none as he that hath much and doth not enjoy it is as if he possessed it not Whatsoever condition you are in or whatever you are about stir up Faith for it hath some work to do therein Every thing is beautiful in its season Eccles 3.11 and this is the season of Faith as Christ said of the poor Joh. 12.8 I may say of some other Graces we shall alwaies have use for them in heaven not of Faith here we live by Faith there by sight FINIS A DISCOURSE OF Right Judgement on JOHN 7.24 Judge not according to the appearance but judge righteous judgement OUr blessed Saviour having healed a man on the Sabbath-day the Jewes were so enraged thereby that they thought to kill him John 5.16 And here he makes his defence shewing how unjustly and partially they dealt with him They do not stick to do those things on the Sabbath day which Moses commanded he having given them the command of Circumcision Levit. 12.3 though he was not the first Institutor of it and if it happened that the Sabbath day was the eighth day after the birth of the childe they circumcised it on that day which would have been a prophanation of the sabbath Mat. 12.3 had not Moses given such a command concerning it Hereupon our Saviour concludes his Apology with a wise and holy admonition which might be of use to them in the whole course of their lives and that was to judg righteous judgment and to that end he warns them of one thing that doth most ordinarily pervert the judgement and that is judging according to appearance or the face and outward shew of things And herein Christ may have respect either to his person or to his action if to his person then it is as if he had said You think the authority of Moses sufficient to dispense with the duties of the Sabbath and never scruple any thing that he enjoynes because you think God spake to him John 9.28 29. but if you would make an impartiall judgement and not suffer your selves to be deceived with the externall apearance of things you might know that though I come in the forme of a servant and not of a King as Moses did Deuter. 33.5 yet I have as sufficient authority from God for what I do as Moses had John 5.36 yea I have the testimony of Moses himself John 5.46 compared with Deut. 18.15 If it have respect to Christs action then his Argument is thus You passe sentence upon actions according to the appearance and first view of them without examining the grounds of them or considerings in what cases the command of God are dispensible when you see according to the command of Moses some things were done on the Sabbath-day which had not been lawfull but for such a particular command concerning them and you do not observe how commands that are but Ritual and of positive right may yield to works of justice and mercy else you would not have condemned the innocent Mat. 12.7 For the right understanding of the words of the Text we must know that both the Verb and the Nown verbal which are ordinarily joyned together in Scripture besides many tropical and improper acceptions which they have are for the most part taken either more largely for an act of the minde whereby we discern or determine of any thing as in those places Luke 12.57 Why of your selves judg ye not what is right Acts 4.19 Whether it be right in the sight of God to hearken unto you more than unto God judge ye 1 Cor. 10.15 I speak as to wise men judge ye what I say The sence of the words in these places is obvious to every one that reads them Or else it is taken more strictly for judging evil or condemning as Mat. 7.1 2. both these significations of the word we have in that elegant Antanaclasis of the Apostle Rom. 14.13 Let us not judge one another but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way that is let us not condemn one another but rather determine this in our own mindes c. here it is evident that our Saviour understands it in the more large and proper sence Now this judgement is either a private judgement of discretion which belongs to every man in this respect thoughts are free so men think aright or else a more publick judgement of Authority which belongs only to those who are appointed thereto of this distinction see Aquin. 12 ◠q. 93. art 2. 3 m. This command of judging righteously was first given in respect to this latter judgement of Authority Deut. 1.16 but it is here by our Saviour applied to the former judgement of discretion it being necessary indeed in all cases that men should judge righteous judgement that is according to truth Rom. 2.2 as the thing is as the matter requires The judgment is the guide of our lives and all our actions and affections are regulated thereby Matth. 6.22 23. The eye enlightens the whole man as a candle doth a room And as the rest of the members would not do their work aright were it not for the eye that guides them so neither can man do any thing aright unless he be guided by a right judgment which will make all that proceeds from him to be full of light as with the light of a candle Luke 11.36 See Mr. Perkins on the former place and on this latter Erasmus Maldonate and Dr. Hammond The will indeed sits as Queen regent in the soul and the chief executive power belongs thereto but as the King doth what he doth with the advice of his Councel so the will followes the directions of the understanding and when the will seems to be refractory refusing to follow the guidance of the judgement it is because the judgement doth not represent to the will the object which it should chuse as omni