the preheminence thereof above them But to come to the particular parts of this armour As First Truth if we take it with reference to the mind or judgment and thereby understand soundness of Doctrine which indeed is necessary for keeping together the rest of our spiritual armour this is evidently a fruit of Faith as appears by what hath before been spoken of Faiths assent to the Doctrine of the Gospel and the Apostle Acts 24.14 shews why he kept close to the Truth though it was branded with the name of Heresie and particularly to the Doctrine of the Resurrection which was accounted such a Paradox by the Philosophers of Athens Act. 17.18 He believed God with an implicite faith in whatsoever was written in the Scriptures Or if we take Truth as it respects the heart or for sincerity which indeed adds worth to all other Graces they being as Diamonds exceeding precious if true good for little if false and this is the fruit of Faith as Faith purifies the heart and as by faith we set God before us Heb. 11.27 there being no greater motive to sincerity than a sence of the presence of God Gen. 17.1 So for Righteousness if we understand it of the imputed righteousness of Christ for Justification this is a Brest-plate â—ensing the heart and conscience against the darts of Satan Rom. 8.33 though we have many wounds in other parts of the body if the heart be found we may recover but a stab there kills So if the conscience be untouched we may be able to sustain other infirmities Prov. 18.14 And this I have before proved to be the fruit of Faith and shewed how Faith improves it in urging the Promises if we hereby understand inherent righteousness this is also a Brest-plate Ps 25.20 Pro. 13.6 2 Cor. 1.12 Nil conscire sibi c. is as a brazen wall to a man Hor. Epist So Job cap. 31. having made a large profession of his own integrity ver 35. faith if his Adversary should write a book against him he would bind it to him as a Crown and he would go boldly to him and not be afraid to declare to him the number of his steps that is to give him a particular account of his whole life And this I have also proved to be a fruit of Faith And whatever is meant by the shoes of the preparation of the Gospel if it be such furniture as the Gospel prepares this is of no use to us without Faith as I have before shewed Chap. 5. where I have also said enough to prove that it is by Faith that we weild the Sword of the Spirit which our Saviour made so much use of in his encounter with Satan Mat. 4. That by the Helmet of Salvation is meant hope is plain from 1 Thes 5.8 and whether it be called an Helmet because it chiefly preserves the head securing us against errour as one thinks Templer on Jude 3. p. 11. Or take it in a larger sence I have before shewed that Hope necessarily supposes Faith the work of Hope being to expect the accomplishment of the Promise which Faith believes And Prayer which the Apostle commends as a general means for the use of our spiritual armour cannot be rightly performed without Faith so that our spirituall combate may well be called The fight of Faith 1 Tim. 6.12 seeing it is by Faith that it is wholly managed CHAP. X. The evil effects of sore afflictions where Faith doth not help to bear them Faith looks to the Author cause ends of affliction Good thoughts of God a great help to bear affliction Three ends thereof Deut. 8.16 Why outward troubles are oft accompanied with inward Faith sees all in God in affliction Assurance not necessary to comfort Believers more then Conquerours in affliction Col. 1.11 opened Recumbency the most noble Act of Faith The advantage of Believers above others in affliction The Conclusion ALthough afflictions are in a proper sence called temptations yet it will be requisite to consider them by themselves and to shew the use of Faith therein both for bearing them and improving them Afflictions if they be sore and heavy are as I have beforesaid a shadow of death by reason whereof a Christian is many times ready to faint Heb. 12.5 yea to charge God foolishly as if he would at last cast us off 1 Sam. 27.1 yea as if he had already cast us off Psal 31.32 Isa 49.14 yea as if he took pleasure or it did him good to grieve and afflict his own children Job 10.3 and which is more sad when they press hard our feet are ready somtimes to slip we almost repent of our repentance and think we have cleansed our hearts in vain Psal 73.2 13. So that God is fain to take off his rod lest we should be tempted to put forth our hand to iniquity Psal 125.3 But though we be as dying yet by Faith behold we live 2 Cor. 6.9 First Faith looks to the Author of our affliction seeth the invisible hand which inflicts and moderates them Heb. 11.27 while Sence looks only at the Instrument thereof Now this doth much quiet the soul under affliction as Eli said 1 Sam. 3.18 It is the Lord let him do what seemeth him good And Job though the Chaldeans and Sabeans had spoyled him and taken away his goods ascribes it to God as the righteous permitter and wise orderer of it Job 1.21 When Attila King of the Hunns came into France Lupus Bishop of Troyes met him and asked him who he was that so spoyled and made such devastations in the earth He answered Dei se esse flagellum He was the Scourge of God Whereupon Lupus commanded the City Gates to be opened to him and welcomed him with these words Fauste ingrediatur flagellum Dei Magdeburg Cent. 5. cap. 10. While the rod is in Gods hand there is no danger he is a wise God and cannot be overseen a strong mighty God who can rule the rod in his own hand Isa 10.15 A righteous God and can do us no wrong Jer. 12.1 and will not give man advantage against him so as to enter in o judgement with him Job 34.22 He is a good God who doth not afflict willingly nor grieve the children of men Lam. 3.33 and so will be sure to lay on no more than need requires 1 Pet. 1.6 Secondly Faith looks to the cause of our affliction Sence is ready to quarrel with God as if he took pleasure to afflict Job 10.3 as if he took us for his enemies and set us up for his mark to spend all the Arrows of his displeasure upon us Job 13.24 Chap. 16.12 but by Faith we may see through these clouds Isa 8.17 and stay our selves on God though we walk in darkness and see no light Isa 50.10 Job when he had recovered himself and had found his faith would not let his hold go of God though he should kill him Job 13.15 Yea Faith can see love and
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.
5.4 God leads us by his good spirit Psal 143.10 not by dictating to us as to Philip Acts 8.29 though I will not deny but the Spirit may sometimes powerfully determine a man to some particular act We read in the life of Mr. Dod that he was strongly inclined one night to go to his neighbours house and knew not why but God thereby saved a mans life So we read of one Aventroot who in very old age against the perswasion of his friends went from Utrect in the Low-Countreys to Madrid in Spain to tell the King of Spain that the Pope was Antichrist and to perswade him to destroy him for which he was burnt These are extraordinary cases and do not favour the ordinary pretences of Enthusiasme especially in things contrary to the Word of God see Voetites de probationibus spirituum p. 2 ap 1124. where you have the forementioned Story and what we are to judge in such cases Ordinarily the Spirit directs Christians by filling them with the knowledg of Gods will in all wisdome and spiritual understanding though it may sometimes awaken conscience to be as a voice behinde us saying this is the way walk in it when we turn to the right hand or to the left Isa 30.21 or direct us to such places of Scripture as may be for our turn or best serve our purpose as Austin to Rom. 13.13 Junius to John 1. see Austine's Confessions l. 8. c. 11. and Junius his life written by himself He that desires to read more concerning divine impulses or the voyce of Providence may consult Geo. Wither's cordial Confection p. 12. and Edw. Gee of the Right and Original of Magistrates cap. 3. to whom I had rather referre than determine any thing in so nice a point 3. Let us here also labour for an honest sincere heart otherwise it is as hard to judge of Actions as of Opinions Corrupt affections will blinde the judgement and turn desire into opinion so as a man shall believe that to be true which he desires to be true Hence it is that every mans way is right in his own eyes Prov. 16.2 Passions and Lusts endeavour to draw the judgement on their own side that so they may not be controled or interrupted thereby Reynolds on the Passions cap. 8. And for this cause some Philosophers have not thought young men especially such as were addicted to youthfull lusts to be fit for the study of Ethicks Wendelini Philosoph Moral l. 1.0.1 But further when men come to enquire of God with their idols in their hearts he will answer them according to their Idols Ezek. 14.4 7. that is When men like young people who ask their friends consent in marriage but are resolved beforehand what to do whether their friends will consent or no pretend to inquire the mind of God and have beforehand fixed their desires if not their resolutions God will answer such to their cost The Jews pretended a desire and willingness to know the minde of God and to be ruled thereby but they had before resolved to go down into Egypt and he tells them what should befall them if they went thither the sword and famine which they fled from should follow close after them Jerem. 42. read that Chapter throughout So Ahab had a minde to go to Ramoth Gilead yet he would enquire of God whether he should go God suffers the Devil by his Prophets to seduce him to go thither to his ruine 1 Kings 22. If we enquire of God it must be with an honest heart and sincere Resolution to follow his Counsel God will not be mocked we must seek to God an licet not ut liceat whether a thing be lawfull or no not that it may be lawfull 4. Let us take heed of rashnesse and precipitancy With the well advised is wisdome Proverb 13.10 We must ponder the paths of our feet Prov. 4.26 We are not of such present and comprehensive understandings as to make sudden Resolutions We see how oft we are put to change our Resolutions and make them give place to second wiser thoughts Gods immutability is an Argument of his perfection and is founded in his omnisciency his perfect understanding of all things by one single view directing him to such purposes as are not capable of any perfective alteration only consideration must not take up the time that should be spent in execution 5. Let us consult with those who are wholly unconcerned in what we would judge of such are like to make the best judgment How doth David pass sentence on himself when a case was represented to him only in thesi not as his own 2 Sam. 12.5 6. So the Jews Matth. 21.41 but change the persons and they are of Ploydon's minde That the case is alterred fo doth Interest corrupt mens mindes We see dayly proof of this hence the common saying That a good Arbitrator must displease both parties because interest makes them both think their own case right when a third person sees that both must yield Hence so many complaints of Oppression Interest makes both Plaintiffe and Defendant think himself wronged Hence is it so hard to finde a good Historian if he stand in the croud affection to causes or parties swayes him if he stand too farre off he cannot see well what is done Finally Hence it comes to pass that the present age seldome judges right but the succeeding age must judge of the actions of the age going before most men being some way concerned in publick affairs Matth. 23.30 Thirdly We must judge aright concerning persons I shall not here speak of judging our selves having elsewhere said something of it Now I shall speak only of our judgement concerning others we are not indeed rashly to condemn others this is the judgement which Christ forbids Mat. 7.1 Neither are we to usurp a peremptory judgment concerning mens final estate yet there is a private judgement of Prudence that we may yea must pass upon men 1. That we may know how to carry our selves towards them to some we owe only a common charity to others brotherly kindness or a more entire affection 2 Pet. 1.7 1 Pet. 2.17 Some are to be carefully avoided Rom. 16.17 Some there are of whom we may hope well yet are to carry our selves towards them as if we had a suspition of them 2 Thes 3.14 15. 2. That we may beware of men Mat. 10.17 Paul amongst other dangers that he was in reckons up false brethren 2 Cor. 11.26 Gal. 2.4 These indeed are the most wretched sort of men and an abhorring to all flesh Perditissimi hominis est illum fallere qui nou deceptus esset nisi credidisset Abundance of instances I could easily give of those who have very much suffered by their credulity and putting themselves too much into their power who have proved perfidious to them Christ would not trust all that trusted him Joh. 2.24 And some think it was Alexander that was like to lose his life
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