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
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
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