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
therefore we yield up the people of Campania the City of Capua our fields Temples and all belonging to us to your jurisdiction or dominion so that whatsoever we suffer for the future we shall suffer as your subjects So if we fear being overcome by the assaults of our spiritual adversaries let us apply our selves to Jesus Christ and go and renew our Covenant with him resigning up our selves souls bodies and all the faculties and members thereof to be kept by his power to salvation that we may be able to claim his aid and challenge his assistance as he hath a special inteâ—est in us John 10.12 cap. 17. 9. and pray as David Psal 119.94 I am thine Lord save me CHAP. VII What our spiritual Adversaries are How our Lusts do tempt us James 1.14 explained The Disadvantage of Believers in their spirituall combate by reason of their own lusts shewed by many similitudes out of Parisiensis The use of Faith in purifying the heart 1 John 3.2 3 cleared IF we consider the forementioned services as part of that homage which we owe to our Creator acknowledging the dependance which we have on him in directing all our prayers and supplications to him the authority which he hath over us as our Lawgiver Jam. 4.12 by sitting down at his feet to receive of his words Deut. 33.3 the obligations that are upon us to him for the great things Christ hath done and suffer'd for us by celebrating the Memorial of his Passion in the Lords Supper Faith quits it self sufficiently in a right performance of these Duties But considering them as means of grace for the getting and encrease thereof so what Faith doth therein is but in order to the overcoming of temptations and bearing afflictions wherein the grace which we get thereby is very much exercised So that in speaking of these things I must necessarily refer to many things spoken of in the foregoing Chapters though I shall not repeat them and in treating of those temptations which faith is of such use to overcome I shall shew you whence they proceed and how we do by faith overcome them Now these Temptations do proceed from the flesh from the world and from the Devil These are ordinarily reckoned our three spiritual adversaries and though they do all of them many times conspire in the same temptation yet I must treat of them distinctly For the First The Apostle tells us that fleshly lusts war against the soul 1 Pet. 2.11 And every man is tempted when he is drawn aside of his own lust and inticed James 1.14 where we have the two wayes whereby lust prevails either the impetus and violence of it whereby it hurrieth a man into sin as the horse his rider into the battle Jer. 8.6 casting reason down from its seat where it should hold the reines of our affections so that neither fear shame admonitioÌ„s of others checks of conscience our own Principles Professions former resolutions will restrain them but they break all bands cast away all cords Ps 2.3 Secondly They entice and allure the will to consent by pretending the great pleasure and satisfaction in fulfilling them the consistency thereof with Salvation purpose of repentance probability of pardon c. by reason hereof we fight with our other adversaries at a great disadvantage as Parisiensis de Tent. resist cap. 2. hath by many apt similitudes excellently shewed as Of a Kingdome divided against it self having a party within it ready to joyn as occasion serves with a forrain adversary Of a Souldier that rides on a restive or unruly horse that runs backwards or runs away with him when he should charge his enemy To a strong man standing to fight on a slippery place where he is not able to hold his feet to put forth his strength To a Souldier in a house or castle that hath many breaches or open places where an enemy may shoot in at him To a Souldier that bares an heavy burthen which loads him and presses him down when he should fight To an house whose lower part is of some combustible dry matter and ready to take fire so our hearts are ready as occasion serves to comply with Satan and betray us into his snares our affections unruly our senses as so many windows or Avenues through which Satan may cast in his darts our corruptions as a burden that keeps us down as the remainders of an evil disease that enfeebles us so as we fail when we should put forth our strength against our spiritual adversaries our hearts as tinder or gun-powder apt to be set on fire by every spark of temptation Now Faith is of great use to us in this respect Purifying the heart from these corrupt lusts Acts 15.9 And this it doth 1. As it unites us to Jesus Christ whereby we are made partakers of the Divine Nature which is continually lusting and striving against our corrupt nature weakening it by degrees The spirit lusts against the flesh as the flesh lusts against the spirit Gal. 5.17 This is in the soul as the expulsive faculty which is subservient to the nutritive faculty expelling such things as are noxious to nature 2. By Faith we receive the spirit of Jesus Christ This may seem to be the same with the former but they differ as the habits of grace from assisting grace or auxilium habituale actuale of which see Alvarez de auxiliis divin grat Disp. 82. N. 10. as the Fable is of Hercules that he cleansed the stable of Augea wherein thousands of oxen had lyen for many years by turning a river through it so this sinke of our hearts is cleansed by the spirit which as a fountain opened for sin and for uncleannesse doth continually flow in a believers soul compare Zach. 13.1 with John 7.38 39. 3. Faith purifieth the heart as it improves those Ordinances which are means for the purifying of it as the Word Psalm 119.9 John 15.3 Prayer Exek 36.26 27 37. Psalm 51.10 c. How Faith improves these I have shewed in the former Chapters 4. Faith doth this morally by improving such Arguments as may perswade us hereto 2 Corinth 7.1 1 John 3.2 3. Faith and Hope run parallel faith believing the promise hope expecting the thing promised and we can hope for nothing but what we believe the Promise of Now whoever hopes to be like Christ hereafter will certainly purifie himself that he may in some measure be like him here that being our state of perfection and there being in every thing a naturall tendency and reaching forth to its perfection and the spirit doth not work in us as physick but there must be a subordinate concurrence of our wills therewith the Apostle on the same ground presseth to mortification Col. 3.4 5. CHAP. VIII What a dangerous temptation the world is What it is to overcome the world The Story of Constantius his Courtiers The Parable of the thorny ground Luke 8.14 opened How Faith overcomes the world
pretending to pray for those things which they hate or fear But more properly we may be said to pray in faith when we pray First With a more general perswasion either of the power of God Mat. 9.28 29. 2 Tim. 1.12 I am perswaded he is able to keep that which I have committed to him or of his faithfulness Heb. 11.11 1 Tim. 2.13 If we believe not he is faithful he cannot deny himself which words we are not to understand as if God notwithstanding the unbelief of men would perform to them his mercy promised or as if unbelief could not deprive us of it but whether we believe or no that shall not make the faith of God of none effect Rom. 3.3 Gods Promise shall be made good according to the true tenour and import of it to those that by faith lay hold thereon though we should by our unbelief exclude our selves from the benefit of it Secondly When we pray with a particular perswasion that we shall receive the mercies which we pray for Now the chief question is about this How far we may pray with such a faith And for answer hereof we must consider that our prayers are either for spiritual mercies or for temporal Again spiritual mercies are either such as are necessary to the being of grace or for the well-being of it that which is necessary to the being of Christianity is assisting and persevering Grace and of the receiving of this our assurance is answerable to the assurance which we have of our own sincerity For that of God to the Apostle My grace is sufficient for thee is equivalent to a Promise and is as applicable to every Believer as those words of God to Joshua which the Apostle applies to all Heb. 13.5 and that the Apostle 2 Cor. 12.9 doth not speak of the sufficiency of grace as distinguished from the efficacy of it see Rhetorforti exercitat 428. and that Heb. 13.5 is true as well of spirituals as of temporals that being the chief end why we should desire of God not to fail us nor forsake us that he may encline our hearts to walk in all his waies and keep his Commandments 1 Kings 8.57 58. but for such grace as is necessary only to keep us from particular infirmities or for our comfort or for the liveliness of our graces this is not promised so absolutely but after the manner of temporal mercies for which we cannot ordinarily pray with a particular assurance of being heard all the Faith we can exercise in such cases is only on the power faithfulness and goodness of God in generall and that he will not despise our Prayers Psal 102.17 but accept them graciously and answer them in such kinde manner time and measure as seems good to his grace and wisdome and accordingly are all such Promises to be understood Indeed somtimes God doth make an extraordinary impression of confidence upon the hearts of his people in their prayers for temporal mercies as in Luther when he prayed for his friend Myconius and Edward the sixt for Sr. John Cheek Fullers Hâ—story Lib. 7. Object We are commanded to believe that we shall receive whatsoever things we desire when we pray Mark 11.24 and whatever we ask in prayer believing we shall receive Matth. 21.22 Ans 1. It is evident in both these places by the context that our Saviour speaks of that Faith of miracles which was in the primitive Church and peculiar to those times 2. If this were universally true many would never die nor ever want any thing for though they should not possibly pray thus for themselves yet others might pray thus for them 3. They had not an absolute power of receiving whatsoever they asked in prayer but this Faith was from an extraordinary impress upon the soul which had not any particular Promise for its foundation but only the power of God an immediate perswasion of his willingness God preparing the heart to seek where he had an intent to lend his ear to hear Psal 10.17 Indeed as one boasted that he could make an engine which would remove the whole earth if he had some place else to fix his engine upon so Faith would remove the world if it had a promise to stand firm upon If it be said we should pray for nothing but what we have a promise for I deny it There are as Mr. Hooker Eccles pol. l. 5. Sect. 48. hath rightly observed two uses of Prayer It serves as a means to procure those things which God hath promised to grant when we ask and as a mean also to express our lawfull desires towards that which whether we shall have or no we know not till we see the event Yea I may add further we may therein represent our desires with a submission to the will of God of those things which we know we shall not have It was plainly our Saviours case Matth. 26.39 though he knew it was not possible that the cup should passe from him and that he was come to that hour for this end that he might drink it John 12.27 CHAP. V. The Gospel the Word of Life Of Hearing and Reading the Word The Word is effectuall by Faith How variously Faith acts upon the several parts of the Word Upon the History and Doctrine thereof Hebr. 11.3 illustrated Upon the Commands The Socinians notion of Faith censured 1 Thes 2.13 explained The Acts of Faith on the Promises Rom. 4.17 c. 2 Pet. 1.4 opened How the Promises to Grace and the Promises of Grace conduce to Sanctification How Faith acts on the Threatnings Heb. 11.7 cleared The Use of Threatnings to Believers Rom. 8.13 interpreted How the Word is a means of Faith though it be made effectuall by Faith THe next means of Spiritual Life is Hearing the Word of God This is called the Word of Life Acts 5.20 Phil. 2.15 and Life is promised to the Hearing of the Word Isa 55.3 John 5.25 it is clear he speaks thereof spiritual Life because he saith the time is already come and in the verse before he had been speaking of Everlasting Life which is begun in Regeneration This Word is both the seed whereby we are begotten again 1 Pet. 1.23 and the food whereby we are nourished when we are borne 1 Pet. 2.2 1 Cor. 3.2 the end of the Ministry being to perfect the number of the Saints by conversion and their graces by Edification Ephes 4.11 12. I will not examine whether this word be the instrument of the Spirit or whether they have their different wayes of working the one morally by perswasion the other physically by real influence but this is sure there is a Spirit of life accompanies the dispensation of the Word which quickens dead soules as a spirit of life entered into the Prophet and set him upon his feet when God spake to him Ezek. 2.2 and as there went a divine power along with the word of Christ when he bade Lazarus come out of his grave which raised him
out of it So while Paul preached the heart of Lydia was opened Acts 16.14 And for this cause the ministration of the Gospel is called the ministration of the spirit 2 Cor. 3.8 Not that the spirit doth accompany the Word allwayes so as to make it effectual it did not so when Christ himself preached John 12.37 nor when Paul preached whom Austine desired so much to hear then some believ'd and some believed not Act. 28.24 but it works in subordination to Gods Election bringing home all such as are ordained to eternal life Act. 13.48 Now by Hearing the Word I mean with Dr. Ames Quaelibet praeceptio sermonum Dei sive praedicatione sive electione sive alia quaecunque ratione communicentur receiving the Word by preaching or reading or any other way Such words of sense signifying any way of perceiving a thing wherefore seeing is applyed to sounds Exod. 20.18 Revel 1.12 The Word of God was wont to be read formerly both publiquely and privately Of the publike reading of it we may see Nehem. 8.3 Acts 13.27 chap. 15.21 they read part of it in the Synagogue every Sabbath day and that they read it privately is plain from our Saviour's appealing so oft to their own reading Have you never read c. Mat. 12.3 5. chap. 19.4 21.16.22.31 and from their searching the Scriptures John 5.39 whether we understand that indicatively affirming what they did or imparatively commanding what they should do they were thereby inabled to judge the better of what they heard Act. 17.11 but this was not enough but they must have an Interpreter that they might understand what they read Act. 8.30 They not only read distinctly in the Law but gave the sense and caused the people to understand it Nehem. 8.7 8. yea they applyed it by exhortation c. Acts 13.15 Luke 4.18 And if it be said However this is necessary that the Scripture should be explained and applyed yet Preaching is not now necessary because we have expositions and Sermons now to read in greater plenty than formerly when there were no books but such as men wrote out I answer Would to God men would read them more and that they would but spend their spare hours therein which they spend idly or sinfully but let not this make us less esteem the hearing of the word preached for though reading may conduce more to the information of the judgment yet Preaching with a lively voice doth more excite the affections and further the successe of the Gospel is according as the Lord gives to every man 1 Cor. 3.5 and experience hath told us with what successe God hath blessed the preaching of the Gospel See the Letter of Archb. Grindall to Queen Elizabeth in Fullers History B. 9 p. 124 125. Though I had rather men should be instructed by the Homilies which were formerly read in the Church than by many mens Sermons And I believe God hath blessed them to the good of soules where there hath been want of able and godly Preachers yet God forbid that these should ever thrust out Preaching where such Preachers are not wanting He that desires to be more fully satisfied concerning these things may peruse Master Hooker's Eccl. Polit. l. 5. S. 21 22. and Mr. Hieron's Preachers Plea where these things are solidly and soberly debated I come now to shew how it is by Faith that the Word becomes effectual to our spiritual life The Apostle Heb. 4.2 tells us that the Word preached did not profit the Israelites because it was not mixed with Faith in them that heard it As to make the seed fruitfull in the earth there is required some moisture whereby it may be as it were incorporated with the earth and receive of the vertue and fatness of it for it will not grow if it lie under a dry and hard clod so Faith is necessary for ingrafting the Word into the soul wherefore it is the power of God to the Salvation of every one which believeth Rom. 1.16 And for the clear proof hereof I shall shew you how variously Faith acteth upon the severall parts of the Word of God There are in the Word 1. some things affirmed and that either Doctrinally or Historically these Faith assents to 2. Some things are commanded these Faith submits to 3. These Commands are enforced by Promises these Faith embraces and relies upon 4. These Commands are also enforced by threatnings these Faith stands in awe of First Faith assents to the truth of whatsoever the Word of God affirmes John 3.33 He that believes sets to his seal that God is true And 1. in the Historicall part of the Word particularly concerning the Creation it is said Heb. 11. by Faith we believe that the worlds were created by the Word of God c. If it be objected That this is a thing may be known and demonstrated by reason and therefore is not an object of Faith I answer First it is not to be taken for granted that the same thing cannot be the object both of Faith and Knowledge vide Baronium de fide Art 4.2 Though the Creation should be demonstrated by reason yet that it was made by the Word of God and that it was not made of things that do appear is the object of Faith as appears by the strange conceits which many of the wisest Philosophers had of it So for the Doctrines of the Scripture as of the Trinity and personal Union of the two Natures of Christ imputed righteousness the Resurrection c. Faith believe with reason against reason as it is said to believe the Promise in hope against hope that is though reason be not able to comprehend how these things should be at least some of them yet that they are we have reason enough to believe because God that cannot lie hath said it and though we know not how they should be God doth and this would be greater arrogancy in us to deny than if some rude ignorant fellow should face down a Mathematician that a starr is no bigger than the palme of his hand or the Sun than his cart-wheel or if there be any Antipodes they must needs go with their heads downward Now the Word is of great use to us in respect of these things which Faith believes The Apostle being to shew the great use and vertue of faith begins with this act of it whereby we believe the Creation of the world supposing that nothing will be too hard for a believers faith seeing as Amyrald in his Paraphrase on the place observes although the things that we believe do not yet appear this hinders not but we may have full assurance of their future existence seeing the same power of God which created the world of nothing may give beeing to whatsoever we believe when it seems good to him and we shall observe that frequently in Scripture God doth support the Faith of his people with this consideration of his creating heaven and earth Isa 40.28 and 51.13 and herewith David
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.