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
The same importunity we may observe in Jacob Gen. 32.24 and in Moses Exod. 32.10 and the like success thereof in them both Fourthly Faith waits for the answer of Prayer as David when he had directed his Prayer to God looked up Psal 5.3 as one that having put in a Petition waits to see what answer he shall have or what becomes of it A surly beggar loses many Almes because be will not wait like that wicked King 2 Kings 6.33 This was the frequent sin of the Jews who impatient of delayes were wont to betake themselves to forraign aid Isa 30.1 c. 31.1 c. Hos 12.1 though God had told them that in quietness and confidence should be their strength Isa 30.15 quiet and confident dependance upon God should be their best security And when young men that are strongest and most confident in their strength shall utterly fall they that wait on the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint Isa 40.30 31. they shall hold out to the last and overcome all difficulties as if they had wings to fly over them God is so well pleased with those that wait on him Psalm 147.11 that he will not fail them Psal 25.3 We may say of God as Seneca of a friend Epist 3. Fidelem si putaveris facies the Proverb is true here He that trusts much obliges much see Psal 37.40 Isa 26.3 Now that this is the fruit of Faith is evident from the whole current of that place Hab. 2.2 3 4. He that believes makes not haste he doth not through the distrust of Gods Promise though the performance of it be deferred betake himself to the use of any unlawfull means for his own help which was before observed to be the common sin of the Jews Esai 28.16 but waits for the God of his Salvation because he knowes his God will hear him Micah 7.7 Now because the work of Faith lies much in trading to heaven in Prayer I shall here add some helps to faith therein First Let us look to the command of God It is not in vain that he hath said Seek ye my face Isa 45.19 When Christ called the blinde man Mark 10.49 they bad him be of good comfort supposing he intended some good towards him else he would not have called him Commands may sometimes be of greater use than Promises and more effectual for silencing doubts and discouragements some I believe have found them so We may dispute our interest in a Promise or plead in a mistaken humility our own unworthiness against what we look upon only as a priviledg but Commands are not to be disputed but obeyed And if we should fear Gods being angry with our Prayers and that he should say as Josh 7.10 Wherefore liest thou thus upon thy face we might take the boldness to answer as David Psal 27.8 Thou hast said Seek ye my face therefore thy face Lord will I seek And besides the general commands of Prayer Christ hath let words fall from him to invite our importunity intimating his readiness to yield thereto and how well pleased he is therewith Luk. 11.8 Chap. 18.1 c. 2. Let us acquaint our selves more with the nature of God this will be a great encouragement to Faith as one observes well Arrowsmith Chain of Principles p. 39. Faith may lay hold on an Attribute when it cannot close with a Promise Psal 9.10 They that know thy name will put their trust in thee Name here may have reference to Exod. 34.5 c. those Attributes there mentioned being an encouragement to confidence or it may have reference to Exod. 6.3 the name Jehovah importing the constancy and faithfulness of God in fulfilling his Promises see Rivet on the place But most probably it is redundant here and the words intend no more but they that know thee will put their trust in thee Instances of the like redundance we have in those expressions The Name of the God of Jacob defend thee Psal 20.1 To seek Gods Name Psal 83.16 To love his Name Isa 56.6 To fear his Name Isa 59.19 to praise his name call upon his name swear by his name c. however the sence of the place will be the same Those that know God that is how faithful how good how wise c. he is will put their trust in him Isa 30.18 The Prophet shews the blessedness of those that wait for God because First God is a good God while the sinner waits for mercy God waits that he may be gracious Tardius videtur Deo veniam peccatori dedisse quam illi accepisse Bern. de interior dom c. 37. the time seems longer to him than it doth to them Secondly He is a God of judgment one that doth all things with wisdome and moderation and so will take the fittest season when he may shew mercy to our greatest advantage Martha thought it fell out very unhappily that Christ was not with her at her broâ—hers death Jo. 11.21 but Christ was glad that he was not there for he intended a farther mercy than the life of Lazarus viz. the confirming the faith of others by the miracle which he had occasion to work ver 15. We are alwaies ready for mercy but God in his wisdom seeth meet many times to defer it Joh. 7.6 Thirdly Let us study the Promises that so we may have them in readiness to urge upon God as the matter shall require in particular cases 2 Pet. 1.4 the Promises are exceeding great and precious they are great in respect of the things promised and exceeding precious in themselves it being a great favour to have a promise from another Many that intend us good will not come under the bonds of a promise they love not to be obliged but would have us stand to their courtesie But God hath not been so reserved but hath made himself a debter by his promise if not to us yet to his own truth and faithfulness that requiring that what he had promised should be fulfilled So that we know what we have to trust to times and seasons indeed for their accomplishment he hath kept in his own power but the things themselves he hath as it were put out of his power Act. 1.7 They are precious in respect of their sutableness to every condition or degree of Believers There is no duty a Christian can be called to no temptation or affliction which he can be exercised with but he may find a Promise suited to it Yea no Christian of the lowest stature but may find Promises within his reach though some may be above him a man on the ground cannot reach the top of a tree but he may get hold of the lower boughs and so rise by degrees till he come to the top It may be thou canst not reach such Promises as Rev. 2.26 or Chap. 3.21 but thou mayest reach such as those Mat. 5.3
modo bonum as Camero speaks not as good or best in every respect but though it do in thesi judge this or that to be best in general yet pro hic nunc as we say at this time and as the case stands it may judge the contrary more elegible as a Drunkard may judge temperance to be better than excess but having an opportunity to satisfie his appetite and a strong desire thereto and thinking for this once he may take liberty so to do and easily obtain the pardon of it he thinks it best at present to be drunk Or else the minde is as a Master that is much from home or is careless and negligent and doth not look to his servants to keep every one to his task and so they grow idle and dissolute In like manner do the inferiour faculties usurp authority when the understanding doth not clearly and actually represent things to the will whence it comes to passe that there are as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusts or wills of the flesh as of the minde Eph. 2.3 see Amyrald de lib. arbitr 110. As it is not every feeble wish or faint velleity of the will that can command the appetites but an earnest and resolute purpose thereof tantum quisque potest quantum seriò vehementer vult Camero 243. see Aug Confess l. 8. c. 9. and Mestrezat in Heb. vol. 2. 134. So it is not any habitual knowledg of the minde which indeed the Platonists would not account knowledg nor the weak and faint rayes thereof that can determine the will but the express clear actual dictates of it But for the more distinct and full handling of this matter I shall shew particularly wherein we are to judge righteous judgment for though Christ here speak either concerning his person or actions yet we may extend it further and it is necessary in respect of 1. Opinions 2. Actions 3. Persons 4. Things In all which respects I shall shew you how necessary a right judgement is and how we may make such a judgment First We must judg aright of Opinions or Doctrines Every Christian hath a judgement of discretion allowed him and as we are not to act ecstatically like the Energumeni which were acted of the devil but upon rational grounds knowing why we do what we do So neither must we believe irrationally but must judge for our selves It is not enough for us to follow the judgment of others for if the leader be blinde not only himself but he that follows him shall fall into the ditch Mat. 15.14 wherefore we had need have our spiritual senses exercised to discern good and evil Hebr. 5.14 A Christian indeed is not bound to determine every question that is disputed in the Schooles there are many hundred questions I believe in Aquinas and Scotus which many good Christians never heard of But yet it is necessary that all fundamental truths should be believed with an explicite faith and next to necessary that a Christian be able to make a right judgement of other Doctrines that are not fundamental 1. Because Error in judgement is so destructive to godlinesse corrupt Opinions being like vapours which being condeâ—â—ed in the head by the coldnesse of the brain as in a still drop down upon the vitalls and corrupt them so they corrupt mens practises Yea as some humours when they abound in the brain do so obstruct the passage of the animal spirits that they cause an Apoplexie which deprives a man of all sense and motion So some Errours do so obstruct the workings of the Spirit of God that they deprive a man of all spiritual motion I will press that Caution of Austin Epist 107. but tenderly where he bids us take heed lest while we plead for freewill amongst men we do not lose the benefit of our prayers for I do not think all that hold freewill to be of Seneca's minde Ep. 31. that we need not weary God with our prayers but may make our selves happy Yet there are many corrupt principles which have a more malignant influence upon mens practises than they are aware of Some mens words eat as a gangrene destroying the very life of godlinesse 2 Tim. 2.17 18. They it seems as some of later times turned the Doctrine of the Resurrection into an Allegory interpreting it mystically and the Apostle 1 Cor. 15.33 speaking of this very thing bids them take heed of being deceived they could not think how soon such Doctrine would corrupt their manners he that thinks he shall die like a beast will soon be perswaded to live like a beast wherefore Tertullian complains that corruption in Doctrine was worse than Persecution for Persecution made Martyrs but Heresie Apostates Praescript adv Haer. c. 4. Secondly Corrupt Opinions do ordinarily disturb the peace of the Church It is commonly said indeed that opinionum varietas opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Difference of judgment should not breed discord but we too oft finde it otherwise The Apostle could easily believe that there were divisions amongst the Corinthians because he knew there must be Heresies amongst them 1 Cor. 11.18 19. men in maintaining their own Opinions against others proceeding for the most part to strife of words and so to envy railings evil surmisings perverse disputings c. 1 Tim. 6.4 5. Now that we may be able to make a right judgment in this case I shall first lay down some Cautions then give some Directions and I shall begin with the Caution which our Saviour gives us here in the Text Judge not according to the appearance There was a sort of Philosophers indeed of old which made appearance of the essence of truth but that was because they made man the measure of all things and every thing was true which appeared to any man so to be and so there were as many truths as men of different Opinions But most men are ready to judge that to be only true which seems so to them and let a man set off any Opinion with a few plausible words and many think presently it is as a King against whom there is no rising up Prover 30.31 It is with Opinions as with men that which is first in its own cause is just till another come and finde it out Prov. 18.17 Hence it is that most men are of the opinion of those that they converse most with and wonder that any should believe the contrary or not rise up to what they say they ordinarily hear their own Opinions urged home and the Opinions of their adversaries have but a partial hearing when on the other hand their adversaries having their own Opinions represented to the best advantage wonder as much that every body should not be of their minde The Papists are so carefull to conceal from the people the Arguments of the Protestants that Sr. Edwin Sands tells us in his Europae speculum that he could not set his eye on
Bellarmine's Controversies or Gregory de Valentia in any shop in Italy because these men do fairly lay down the Arguments of their Adversaries When Vergerius he that we read so much of in the Story of Spâ—â—â— came to read the Writings of the Lutherans with an intent to confute them that he might vindicate himself from the suspicion of favouring their cause which had hindered his preferment he was so borne down with the force of truth in them that he became a Lutheran indeed which he was only suspected to be before The like is reported concerning Pighius Some have observed that the same word in the Hebrew signifieth the ears and a pair of ballances Implying that we should weigh things with both ears before we judge Yet I would not here perswade any to the Sceptick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suspend their judgement till they hear every thing which can be said on both sides or rather because they think when matters seem to be cast one way something may possibly be said on the other side to praeponderate Neither do I think it necessary or possible for every one to examine whatever is said or written pro and con in every point We may believe many truths which we cannot answer all objections against and there are many opinions which are not fit to be candidates or probationers to stand for a place in mens minds only that which I would perswade men to is a due pondering of such things as have a probability of truth according to their capacities or opportunities and advantages that what they believe they may believe upon good grounds and with due moderation towards others that so they may not change their opinion as they change their company and be of the same mind with every one which they hear or read maintain any thing with a few fair plausible words And that they may not â—ail or at least wonder at every one that is not of their judgement thinking they must needs be either stupidly ignorant or self-condemned It is obvious to every considering man that those that are most ignorant and unstudied are most confident and censorious qui pauca considerat facilè pronunciat When those that hear what both sides have to say though their judgments are not born down with the force of their adversaries arguments yet they may see so much in them as may induce them to think that they differ conscientiously and are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wilfully blind Secondly Let us take heed upon what grounds we judge any thing to be either true or false because many things stand upon the same foundation and upon the same ground that we admit or refuse one thing we may admit or refuse many others 2 Thes 2.2 The Apostle beseeches the Thessalonians that they be not soon shaken in their mind or troubled either by Word or Spirit or Letter as from them the particular thing whereof he warns them had no great evill in it but he was afraid of the means whereby they went about to seduce them ver 3. Let no man deceive you by any means If they did by these means perswade them to this they might by the same means perswade them to things of more dangerous consequence if any should endeavour to impose upon us some harmeless opinion and to perswade hereto tell us it was revealed to him or given in to him of God if we believe him upon this ground he may as easily press upon us the foulest errours if we admit any thing upon Apostolical tradition how do we know what may be obtruded upon us under that pretence Many urge their opinions upon us because they are in so many words in Scripture if this be sufficient to draw us to their beliefs we may as well believe that God hath hands and eyes and ears and so turn Anthropomorphites or almost any thing So others cry out when we would commend some truths to them as the Macedonians of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where do you find any such thing in the Scripture Shew me it in so many words tell not me of inferences and consequences when if they will reject any thing upon this ground they may reject the Scripture it self Doubtless There are many among the Papists wiser men than to believe many of the dotages of the Church of Rome but that admitting things upon the Authority of the Church whatever is recommended to them thereby that is by the Pope or a Council must be believed how repugnant soever it be either to sense or reason Thirdly Let us take heed of depending upon the authority of men however eminent for Learning and Godliness these indeed have a great advantage for finding out Truth and they may be of much use to us for informing us thereof but it is one thing to teach and another thing to dictate Debetur consulenti reverentia cum non debetur fides affirmanti If a man tell me what he believes and upon what ground he believes it if his ground be an in artificial Argument or if it be a clear divine testimony he makes his own knowledge mine and I know it as well as he but if a man dictate a thing only to me and tell me it is truth I must not believe it presently because he saith it And though we are to have a reverent esteem of the judgment of those that are learned and godly yet it is no sin for us to suspend our assent thereto till we see more reason for it than meerly because it is their judgement for God doth many times leave such men for our trial Deut. 13.1 c. and the devill makes choice of such Instruments for his own credit quarit diabolus ab iis ornari as one saith and he could get even into Peter Mat. 16.23 The Man of God 1 King 13.7 withstood the offer of Jeroboam but was seduced by the old Prophet ver 18. Those that have not been prevailed with by all the Arguments of learned men have been easily misled by such as have been of great esteem for godliness How much hurt was done by Tertullian and Origen men famous for Learning and Piety we may see in Vincentius Lerinensis c. 23 24. So Priscillian being a man of quick parts great reading much fluency of speech of a noble family free from covetousness yet as free from lavish profuseness drew multitudes of all sorts after him Sulpitius Severus Lib. 2. And as for learned men it is true which one observes of them that they ordinarily judge of the truth and waies of God according to that kind of Learning which they most excell in reducing every thing to the trial of that which they addict themselves to the study of like the Musician that being asked what the soul was defined it Harmony So amongst those that addict themselves to the search of Antiquity many times that complaint of Tertullian is true De