the thing it self therefore he could not be sure of it And a child may comfort himself in hopes of his Fathers estate though he know not but his Father may disinherit him And if any reply that Adam might be taken up with the happiness of his present condition and so not need to look forward for comfort as Believers are fain to do and that Adam had not so much cause to suspect his condition as a believer hath I add a Merchant rejoyceth much in expectation of his Ship coming home richly laden yet he knowes it is subject to great hazards at sea and I desire this may be diligently heeded Faith of recumbency as it is commonly called is the most proper and most noble act of faith though I am farr from thinking that the conclusion is not de fide where both the premises are not so so that assurance is not faith v. Daille la foi fondee c. partie 1. c. 12. For as Christ said to Thomas Joh. 20.29 Blessed are they that have not seen and yet have believed blessed are they who though they are not assured either by any mediate or immediate testimony of the Spirit yet dare rely strongly strongly strongly as an eminent dying Saint once said upon the Promise of Jesus Christ that he will in no wise cast out those that come to him for as those are commanded to rejoyce that seek the Lord Psa 105.3 though they have not yet found him because he hath not said to any in vain seek ye my face so may those rejoyce that thus cast themselves upon Jesus Christ though he have not yet said to them I am thy Salvation Psal 35.3 and he takes pleasure in those who so hope in his mercy Psal 147.11 Sixthly By Faith we receive strength from Jesus Christ for bearing of affliction I have shewed before how we have Union and Communion with Jesus Christ and through him we are able to do all things Phil. 4.13 he speaks not there of active obedience only as a learned man hath observed Hales Romains 125. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is as much as vales or possum which is as well to suffer as to do and it is clear from the context that he speaks there chiefly of suffering Colos 1.11 There is a gradation strengthened with all might according to his glorious power unto all patience with long-suffering and joyfulness The power of God doth not only strengthen us to patience but to all patience we may have patience in some afflictions not in others those may bear losses perhaps that cannot bear affronts or disgrace and not only to patience but long-suffering this respects the length of our sufferings as the other did the weight of theâ— Some can endure a sharp brunt but tire under a long affliction But he goeth further to joyfulness those may endure an heavy affliction and endure it long too which yet go drooping and heavily under it but by Faith in the power of Christ we may bear long and heavy afflictions with joy Thus we are more than conquerors through him that loved us Rom. 8.37 we conquer afflictions when they do not conquer us but we are more than conquerors when we can rejoyce in them Lastly Faith looks to the recompence of reward as I before shewed the efficacy of it in this respect to overcome temptations so we shall now see how effectual it is to enable us to bear afflictions Though our outward man perish our inward man is renewed day by day saith the Apostle 2 Cor. 4.16 Afflictions did abound yet they gained spirituall strength to go on more cheerfully instead of fainting or drawing back and the reason hereof was they looked not on the things which were seen but on the things which were not seen vers 18. which is the work of faith Heb. 11.1 As Columbus when he first went to discover America ventured a tedious and long voyage over the main Ocean upon this confidence that he should there discover another part of the world which had formerly been unknown to us when the Spaniards that went with him were ready to mutiny because they had not so much judgment as to be perswaded of any such fruit of their travel Or as Moses had much adoe to get an unbelieving multitude along with him through the wildernesse but they were oft murmuring rebelling turning back in their hearts unto Egypt So have I seen those who have been unequally yoaked and have had some heavy burden of affliction lying on them the one hath born it cheerfully and comfortably the other hath been an hindrance and no help continually murmuring and complaining In such cases the vertue of faith doth most evidently appear and though there are not many amongst us where the Gospel is preached such infidels as to deny the Recompense of reward yet it is only the exercise of a true and lively Faith which can lift up the soul under affliction that being the very substance of the thing hoped for and the evidence of things not seen For a Conclusion of the whole matter let me borrow the words of a learned man Dr. Arrowsmith Tact. Sacr. l. 2. c. 7. s 13. O quanâ—â—â—â— memorem fides virtutum nobilissima c. How shall I make mention of thee O Faith the most noble of all Vertues What shall I say of thee Thou art the Hinge on which the Gate of heaven turns the Bucket by which we draw the water of life the Wedding Ring whereby the Soul is married to Jesus Christ the Receptacle of the Bloud of Christ the only Condition of the New Covenant and the chief part of the New Creature they that by thee attain to a recumbency are safe they that attain to assurance are joyful Thou art the Eye the Hand the Mouth yea the All of our Souls Yea I may add Faith is in Grace as the Philosophers Stone in Nature as a Catholicon or vniversal soveraign remedy for all diseases It is in the Soul as the Lungs in the Body the Instrument of breathing whereby Vitalis spiritus as Fernelius saith tanquam patulo alitur fovetur we are continually thereby taking in and giving out Either receiving from Jesus Christ or laying out for him Wherefore with all our getting as the Wiseman saith of Wisdome Prov. 4.7 let us get Faith and pray that God will fulfil the work of Faith with power in us 2 Thes 1.11 When Christ teaches his Disciples the exercise of Love they pray for the encrease of Faith Luk. 17.5 Whatever we are called to in this World let us pray Lord encrease our Faith hereby we shall be able to perform our Duties to exercise our Graces to overcome our Temptations to bear our Afflictions to hold up in Desertions yea all things are possible to him that believeth Mark 9.23 Search and examine your selves whether you be in the Faith or no 2 Cor. 13.5 No Faith no Life and be diligent in the use of all means for the strengthening
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
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
not any think these are too low motives for Christians to be acted by God thought them not unmeet for Adam to make use of in innocency he had an intimidating threatning Gen. 2.17 Christ pressed such upon his Disciples Mat. 10.29 God hath set our affections one over against another as 't is said of prosperity and adversity Eccl. 7.14 and happy is he that finds no need of fear to restrain the violence of his other affections I shall conclude this Chapter with the answer of an objection some may say How can Faith be necessary for making the Word thus effectual when Faith it self comes by hearing and is ordinarily wrought by the Word Rom. 10.17 To this I answer First That as God at the Creation did not hold to the ordinary Method which he hath kept since but created the Light before the Sun though since the Sun hath been created it hath been the Fountain of Light So though ordinarily the VVord is made effectual by Faith it is not necessary God should observe the same Method in the first working of Grace which he doth in carrying it on But secondly Though Faith come by hearing yet there is a Faith concomitant with that hearing else the Word would not at all profit The Word brings that evidence along with it which begets the faith whereby it becomes effectuall it is obvious to every ones conception that if a man come to deal with me about any thing all he can say doth nothing at all move me unless I give credit to what he saith and yet he may use those Arguments or Evidences which may make me believe him and in eating certainly our food doth ordinarily encrease Spirits and so natural heat before the several concoctions be performed and it is by that natural heat that the several concoctions are performed whereby our food doth further nourish CHAP. VI. The several uses of the Lords Supper exciting Grace in us conveying Grace to us sealing the Covenant by Faith only we have a right thereto and make right use thereof in the Controversies about the Sacraments the Question is not so much about mens title thereto but our judgement of their title the Judgment of the Church of England herein whether those who doubt of their sincerity may come to the Lords Supper how we are to deal with such the ground of many mens desire to come thereto I Come now to speak of the Lords Supper and that you may see how this is a means for the strengthening and encrease of Grace that so we may have life and have it in abundance Joh. 10.10 I will shew you the use of this Ordinance And First It is a sign to represent spiritual things to us we do herein see Jesus Christ as it were evidently set forth and crucified among us Gal. 3.1 we therein shew forth the Lords death till he come 1 Cor. 11.26 and therefore are to do it in remembrance of him vers 25. that is to perpetuate or continue the memory of his Death and Sufferings in the Church to the end of the World and hereby it becomes a means for the exciting of Grace and an occasion for the exercise of it the eye affecting the heart Lam. 3.51 Here we have occasion for the exercise of Repentance while we see the body of Christ broken and his bloud powred forth He was wounded for our transgressions and bruised for our iniquities Isa 53.5 we are many times it is likely filled with indignation against the Jews when we read how they dealt with him but we are therein at Dr. Stoughton saies like the foolish Athenians who when they had killed an Oxe an innocent Creature in Sacrifice acquitted the Priest but condemned the Sword that gave the deadly stroke of murder for we did more to the crucifying of him than Pilate or the Jews or the chief Priests so that we should father be moved with indignation against our selvs 2 Cor. 7.11 When we look on him whom we have pierced Zach. 12.10 And be in bitterness There we may see more of the evill of sin by what God inflicted on his own Son than if we could look into hell and see the preparations which are made for the punishment of it Again we have here an encouragement to Faith while we see the love of God in giving his Son Joh. 3.16 The love of Christ in giving himself Gal. 2.20 The expiation which was made by his Bloud that cleanseth us from all sin 1 Joh. 1.7 Heb. 9.14 We have here also occasion for the exercise of our love both to God and man while we behold the love which God hath towards us 1 Joh. 4.11.19 Ephes 4.32 Mat. 18.32 Our patience while we see how Christ endured the Cross and despised the shame Heb. 12.2 Our joy and desire while we see the preparations that God hath made for us represented to us under the notion of a Supper friendship and communion being most shewn in eating and drinking and meat and drink is more necessary to us than the Objects of any other sence See Vines on the Lords Supper p. 97 c. But there is a further use of this Ordinance and that is to offer spirituall things and communicate them to us wherefore it is called The Communion of the Body and Bloud of Christ 1 Cor. 10.16 God doth therein really offer to us Jesus Christ and so all his benefits as in Marriage by taking the person we are entitled to the Estate and his flesh is meat indeed and his bloud drink indeed Joh. 6.55 whereby our spiritual life comes to be preserved and maintained and as our food is turned into our substance So there is the nearest communion betwixt Christ and us in this Ordinance and under this is comprehended the sealing use of it God doth hereby absolutely confirm the Covenant of Grace in general and likewise in particular to every one so far as their faith doth act upon the things signified as their sence doth upon the outward signs See this plainly handled in Mr. Marshal's defence of Infant-Baptism 117 201. but accurately in Mr. Baxter against Blake Sect. 64. Now Faith is absolutely necessary to the right receiving of the Lords Supper and observe this That though there are many disputes about the qualifications of such as are to be admitted thereto the question is not concerning the ground of their title but our judgement Not what it is that gives them a right to it or fits them for it but what is a sufficient ground for us to judge them to be such as have a right to it and are fit for it Some supposing a meer verbal profession to be enough others requiring a credible profession or such a profession as we may in prudence and charity judge to be real and sincere which seems very reasonable profession not being required for it self but as a sign of the thing professed See Mr. Baxters Disputations of right to the Sacraments p. 6. c. and of Confirmation p.
concerning this thing that those good men spake much their own experience God ordinarily giving them assurance whom he employed in more eminent services and who were to encounter greater trialls which he doth not ordinarily give to those who are not put upon such service it being his way to proportion his comforts to his Peoples trials and temptations 1 Cor. 10.13 2 Cor. 1.5 See Arrowsmiths Tactica sacra l. 2. c. 7. s 5. I could easily give many instances in the most Learned men of former and latter times of several opinions and perswasions of the influence that mens Passions and Interests have upon their Judgements hindering the sight thereof as a Cataract or suffusion hinders the sight of the eye I come now to the directions which we must observe if we will make a right judgement of Opinions or Doctrines And First Let us labour to have the Word of God dwelling richly in us in all wisdom Col. 3.16 It is not enough to be acquainted with the Letter of the Scripture but we must study the Sence of it and be able to find out such truths as are not in so many words therein expressed Ignorance of the Scriptures was the cause of the Sadduces errour concerning the Resurrection though the Doctrine of the Resurrection was not so obvious to every one in the place which our Saviour cited for the proof of it Mat. 22.29 Secondly Let us dayly apply our selves unto God by Prayer by humble addresses of our selves to him therein we may get more than by reading or study our Understandings as well as our Wills dayly stand in need of assisting Grace Homer doth say That men depend dayly upon God for the guiding of their minds See Ludov Vives in lib. 5. de civitat Dei c. 8. It is part of the Spirits work to guide us into all truth Joh. 16.13 though it do not immediately dictate to us what is truth nor by any extraordinary Revelation discover any new objects to us yet he is a Spirit of wisdom to make us quick of understanding in the fear of the Lord Isa 11.2 3. and to enable us to judge of spiritual things 1 Cor. 2 15. Chap. 7.40 Thirdly Let us labour to be well acquainted with the fundamental Truths of Religion which will be as so many phari or towers to guide us safe betwixt the rocks of errour and with some of which most Errours are some way or other inconsistent Fourâ—hly Let us labour for a sinceâ—e honest heart this conduces more to the keeping men right in their judgments than the learning of the Schooles Isa 35.8 Though men have not so much cunning as others yet if their hearts be right toward God they shall not so soon be misled if mens hearts be not sincere noâ—hing else will help them as Christ came into the world that those that see might be made blinde and that those that see not might see John 9.39 He was set not only for the rise but for the fall also of many in Israel Luke 2.34 So the Scriptures are a light to the feet and a lanthorn to the pathes of those who in sincerity make use of them for guiding their feet in the paths of uprightness Psal 119.105 But if we make use of them only for satisfying our curiosity or to passe our censure upon them they will be rather a stumbling block than a light to us Tertullian saith He is not affraid to affirm that the Scriptures are so ordered or disposed by the will of God that Hereticks may be misled by them adv Haer. 39. And if we pray to God for further illumination only that we may know and take no care to practise what we know God will not so far satisfie our curiosity They are those that do the will of God that shall know what Doctrine is of God and what of men John 7.17 There were three things that did so much advance Davids knowledge Psal 1â—9 1. The Word of God was with him that is he had it by him to read on and consult with according to the charge given Deut. 17.19 vers 98. 2. He meditated thereon ver 99. 3. He kept it or practised what he read ver 100. I might now as some do lay down some Characters for the tryal of Doctrines whereby men may know what comes nearest the truth as that which doth most promote Godliness and that which doth most detract from the creature and give to God is most like to come nearest the truth But I will not much urge these and otherlike because however these may be true Characters yet they are not so evident and there is as much controversie what doth most advance Holiness and the Grace and power of Jesus Christ as about any other mediums for the clearing of truth and all proof should be made per notiora by those things that are more evident than that which we would prove Secondly We should judg aright of Actions and that 1. Our own Actions 2. Other mens We should judge aright of our Actions 1. Beforehand in our intention that we may know what our duty is It is the wisdome of the prudent to understand his way Prov. 14.8 It is not sufficient that we do things in the simplicity of our hearts as those followed Absalom 2 Sam. 15.11 the will of God being the rule of our actions Ephes 5.17 not our own erroneous consciences And our ignorance will not altogether excuse us in what we do against the command of God no not at all if we be wholly supine and carelesse to informe our selves of the will of God Paul thought verily he ought to do many things against the name of Jesus Acts 26.9 yet this mistake of his made his sin only pardonable and he confesses himself the chief of sinners for it 1 Timoth. 1 1â—.2 post factum or in the reflection on our actions we must judge righteous judgement It was the sin of the Jewes that none did reflect upon their actions and consider what they had done Jer. 8.7 which we are to understand not only physically what actions they had done but morally of what nature the actions were as Gen. 3.13 the guilt of sin is taken away by justification the blot or stain of it by Sanctification but the fault is not taken away till Repentance and in a moral sence a man persists in the act of sin till he repent of it Primus felicitatis gradus est non delinquere secundus delicta cognoscere Cyprian Epist 55. next to innocency Repentance is the greatest happiness 2. We should judge a right of other mens actions not that we should be busie-bodies in other mens matters or severe Cato's censuring every thing which belongs not to us But sometimes we are concerned to make a right judgement of other mens actions 1. That we may not partake of their sin 1 Tim. 5.22 by approving that which is evil 2 John 10 11.2 That we may not condemn them and cast them out of our
charity without cause Rom. 14.3 I know there is nothing doth more trouble one that is partaker of the divine nature that dwells in love 1 John 4.16 than to know or hear any thing of another that may hinder the exerise of their love There remains indeed alwaies a love of benevolence towards them but it abates of our love of complacency when we apprehend them guilty of any thing that is evil and it is in it self a sin to be angry with our brother without cause Mat. 5.22 Now that we may judge aright of actions I must proceed in the same method as in the former case 1. Give you some Cauâ—ions 2. Some Directions First Let us here again take heed of judging of actions according to the appearance but examine the Principles ends of them with other circumstances Many times at first view mens actions seem very unwarrantable till the business be fully understood and till we see for what ends upon what grounds by what necessity forced thereto and upon what occasions men undertake such things It was the case of the Reubonites Josh 22.12 but when their brethren understood their grounds and intentions they were very well satisfied vers 30. So many men do oft make very fair pretences of such things as are most remote from their intentions Judas seemed to be of a very publique spirit and one that aimed at doing good John 12.6 but there was somewhat else at the bottome which lay out of mans sight But though counsel in the heart of man be as deep water a man of understanding will draw it out Prov. 20.5 Secondly Let us not judge of Actions by mens Examples 1. Not of most men Exod. 23.21 we must not follow a multitude to do evil The broad way wherein most walk leads to destruction Mat. 7.13 Nor of great men Joh. 7.48 It is the Doctrine that Mr. Rob. Bolton insists on in his assize Sermon on 1 Cor. 1.26 that great men are seldome good No nor alwayes of the best men their examples if evil are most dangerous because we are most apt to follow them Gal. 2.13 but they must be followed only so far as they follow Christ 1 Cor. 11.1 yea further good actions of good men are not alwaies to be imitated as it is a great error in Policy for men to undertake things because they have seen others do them before them as Pompey would say Scylla potuit â—go non potero Scylla did such iâ— thing and why may not I never considering the advantage of parts and abilities opportunity popularity which one man may have more than another So it is a great mistake in Morality that what was lawfull and justifiable in another we may venture to do when that which is lawfull in one may be sinfull in another when there is not the same principles ends occasions And hence it is that Precedents get so much credit and authority that they pass for a Law and men argue à facto ad jus The Disciples Luke 9.54 pleaded the example of Elias for what they desired when our Saviour intimates by his answer that they were of a quite different spirit from Elias and desired fire from Heaven upon farre lower principles than Elias his was pure zeal theirs mixed with the base alley of ambition and revenge so Amos 6.5 those Epicures plead the example of David for their justification not considering that the end of David in the use of Musick and singing was to lift up his heart in the service of God their 's only to please their own lusts So many plead the example of good men for what they do and for the liberty which in many things they take to themselves not considering that while they do the same things not on the same grounds nor for the same ends they may sin in that which others do lawfully Again that is lawfull at one time which is not lawfull at another as First In case of offence compare Act. 16.3 with Galat. 2.3 and 1 Cor. 10.27 with ver 28. quod non expedit c. that which is not expedient so long as it is not expedient is not lawfull Secondly Some things which are our duty or else unlawfull for the most part may at some time be dispensed with What commands are dispensible and in what cases would be too great a task here to examine but that some commands are so and in some cases is evident from Matth. 12.2 c. If any shall object That We must not do evil that good may come of it The best Answer which I have in readiness hereto is that sometimes the goodness of the end may legitimate the means so as it may cease to be evil supposing it to be in such things as are not intrinsically and in their own nature evill and prohibita quia mala as some distinguish These things though they are not to be denyed are to be tenderly pressed He that desires to see more of this may consult Rivet on Genesis Exercitat 108. and on the Fourth Commandment Sâ—areâ— de Legibus lib. 2.14 15. Mr. Baxter of Infidelity Advertisement propos 13 14 15. Thirdly Take need of judging of actions according to successe God may shine upon the counsel of the wicked Job 10.3 The proud may be accounted the happy men and those that tempt God delivered Mal. 3.15 God hath taught all amongst us this Doctrine effectually Men indeed are very apt to judge of love and hatred by what is before them Luke 13.1 c. John 9.2 Acts 28.4 Faelix ac prosperum scetus virtus vocatur Sen. But the Israelites had right on their sides against the Benjamites and a great advantage of multitude yet they fell twice before them Judges 20. So God delivered Judah into the hands of Israel who slew them with a rage reaching up to heaven yet there were among the Israelites sins against the Lord and the fierce wrath of God was upon them 2 Chron. 28.9 10 11. I must give the same Directions here that I gave in the former case therefore 1. Let us labour to acquaint our selves with the Word of God there are not only credenda but agenda as well what we should do as what we should believe This was David's counsellor Psal 119.24 besides the express rules which are there given us for the directing of our wayes we may if we be well acquainted therewith be able to inferre one thing from another and argue à pari ratione and so know what to do in like cases as we find in the Word of God as our Saviour argues Mat. 12.3.7 2. Let us pray for the guidance and direction of the Spirit of God Psalm 25.12 What man is he that feareth the Lord him shall he guide in the way that he shall chuse that is in the way that he should choose that which is spoken de facto or of what men do being oft understood de debito or what men should do as Psal 32.8 Mal. 1.6 Hebr.