The Life of Faith, Discourse

The Life of Faith · Discourse

p. 1A DISCOURSE OF Right Judgement, on

JOHN 7.24. Judge not according to the appearance, but judge righteous judgement.

OUr bleſſed Saviour, having healed a man on the Sabbathday, the Jewes were ſo enraged thereby, that they thought to kill him, John 5.16. And here p. 2he makes his defence, ſhewing how unjuſtly and partially they dealt with him. They do not ſtick to do thoſe things on the Sabbath day which Moſes commanded, he having given them the command of Circumciſion, Levit. 12.3. though he was not the firſt Inſtitutor of it; and if it happened that the Sabbath day was the eighth day after the birth of the childe, they circumciſed it on that day, which would have been a prophanation of the ſabbath Mat. 12.3. had not Moſes given ſuch a command concerning it. Hereupon our Saviour concludes his Apology with a wiſe and holy admonition, which might be of uſe to them in the whole courſe of their lives, and that was to judg righteous judgment: and to that end he warns them of one thing that doth moſt ordinarily pervert the judgement, and that is, judging according to appearance, or the face and p. 3outward ſhew of things. And herein Chriſt may have reſpect either to his perſon, or to his action; if to his perſon, then it is as if he had ſaid, You think the authority of Moſes ſufficient to diſpenſe with the duties of the Sabbath, and never ſcruple any thing that he enjoynes, becauſe you think God ſpake to him, John 9.28, 29. but if you would make an impartiall judgement, and not ſuffer your ſelves to be deceived with the externall apearance of things; you might know, that though I come in the forme of a ſervant, and not of a King, as Moſes did, Deuter. 33.5. yet I have as ſufficient authority from God, for what I do, as Moſes had, John 5.36. yea I have the teſtimony of Moſes himſelf, John 5.46. compared with Deut. 18.15. If it have reſpect to Chriſts action, then his Argument is thus, You paſſe ſentence upon actions according to the appearance p. 4and firſt view of them, without examining the grounds of them, or conſiderings in what caſes the command of God are diſpenſible, when you ſee, according to the command of Moſes, ſome things were done on the Sabbath-day, which had not been lawfull but for ſuch a particular command concerning them; and you do not obſerve how commands that are but Ritual, and of poſitive right, may yield to works of juſtice and mercy, elſe you would not have condemned the innocent, Mat. 12.7.

For the right underſtanding of the words of the Text, we muſt know, that both the Verb and the Nown verbal (which are ordinarily joyned together in Scripture) beſides many tropical and improper acceptions which they have, are for the moſt part taken either more largely, for an act of the minde, whereby we diſcern or determine p. 5of any thing, as in thoſe places, Luke 12.57. Why of your ſelves judg ye not what is right? Acts 4.19. Whether it be right in the ſight of God to hearken unto you more than unto God, judge ye. 1 Cor. 10.15. I ſpeak as to wiſe men judge ye what I ſay. The ſence of the words in theſe places is obvious to every one that reads them: Or elſe it is taken more ſtrictly, for judging evil, or condemning, as Mat. 7.1, 2. both theſe ſignifications of the word we have in that elegant Antanaclaſis of the Apoſtle, Rom. 14.13. Let us not judge one another, but judge this rather, that no man put a ſtumbling block, or an occaſion to fall, in his brothers way: that is, let us not condemn one another, but rather determine this in our own mindes, &c. here it is evident, that our Saviour underſtands it in the more large and proper ſence. Now, this judgement is either a private p. 6judgement of diſcretion, which belongs to every man; in this reſpect thoughts are free, ſo men think aright; or elſe a more publick judgement of Authority, which belongs only to thoſe who are appointed thereto; of this diſtinction ſee Aquin. 12 … q. 93. art. 2. 3 m. This command of judging righteouſly was firſt given in reſpect to this latter judgement of Authority, Deut. 1.16. but it is here by our Saviour applied to the former judgement of diſcretion, it being neceſſary indeed in all caſes, that men ſhould judge righteous judgement, that is, according to truth, Rom. 2.2. as the thing is, as the matter requires. The judgment is the guide of our lives, and all our actions and affections are regulated thereby, Matth. 6.22, 23. The eye enlightens the whole man, as a candle doth a room: And as the reſt of the members would not do p. 7their work aright, were it not for the eye that guides them▪ ſo neither can man do any thing aright, unleſs he be guided by a right judgment, which will make all that proceeds from him to be full of light, as with the light of a candle, Luke 11.36. See Mr. Perkins on the former place, and on this latter, Eraſmus, Maldonate, and Dr. Hammond.

The will indeed ſits as Queen regent in the ſoul, and the chief executive power belongs thereto; but as the King doth what he doth with the advice of his Councel, ſo the will followes the directions of the underſtanding; and when the will ſeems to be refractory, refuſing to follow the guidance of the judgement, it is becauſe the judgement doth not repreſent to the will the object which it ſhould chuſe, as omni modo bonum, as Camero ſpeaks, not as good or beſt in every reſpect; but though it do in p. 8theſi 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 foreign, as foreign, luſts or wills p. 9of 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

p. 101. 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 p. 11good 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 conde…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 p. 12they 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, p. 13interpreting 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 foreign: 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 p. 14Hereſies 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 p. 15that 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 p. 16Sr. 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 Sp…, 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 p. 17judge. Yet I would not here perſwade any to the Sceptick foreign, or foreign, 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 p. 18grounds, 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 …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 foreign, or wilfully blind.

p. 19Secondly, 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 p. 20in 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 foreign, or foreign; 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.

p. 21Doubtleſs, 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 p. 22makes 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 p. 23been 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 p. 24vetandis virgin. cap. 1. Conſuetudo adverſus veritatem defenditur; a Tradition, or ancient Cuſtome is of more account with them than a long neglected truth or duty; and if they bend their ſtudies to Philoſophy, or School Divinity, we may complain with the ſame Father, Haereſes à philoſophia ſuboruantur. praeſcrip. adv. haer. c. 7. and Divinity muſt be cramped to fit their School nicities, and philoſophical notions. Such as delight in the ſtudy of the Jewiſh or Oriental Learning, how do they accommodate their Divinity to their dull Rabinical notions, if not to the Fables of their Talmud; like the men that came from Judea, Act. 15.1. Doubtleſs, the converted Gentiles were glad they had ſuch to conſult with, to whom the Oracles of God had been committed, and with whom Chriſt and his Apoſtles had converſed, and they preſently call them to the p. 25obſervation of their Circumciſion, whereon they ſo much doated. Far be it from me to ſpeak this to the contempt of Learning, which I value much (though I poſſeſs but little) knowing how good an uſe may be made of it; yet it is neceſſary to obſerve how ordinarily men do abound in their own ſence, and how prone they are, that they may beget an high eſteem in others of ſuch Learning as they are moſt in love with themſelves, to make it ſeem more ſerviceable and neceſſary upon all occaſions than indeed it is.

I will conclude this Caution with that of Tertullian de praeſcript. c. 3. Ex perſonis probamus fidem an ex fide perſonas? Shall we judge of opinions by men, or of men by opinions?

Fourthly, Let us take heed our Judgement be not perverted by Paſſion or Intereſt; It is true, the p. 26Underſtanding moves the Will morally, as hath already been ſhewed, but the Will moves the Underſtanding phyſically, Aquin. 1 a. q. 82. Art. 4. c. As a King followeth the advice of his Council, but yet chooſeth his Council himſelf, and it may be ſo regulates their Debates, that they ſhall not take into conſideration, or at leaſt not throughly diſcuſs, thoſe things which he hath no mind to hear: So the Will doth determine the Mind to the conſideration almoſt of what it pleaſeth. Hence the Scripture complains of ſuch as will not underſtand, but walk on in darkneſs, Pſal. 82.5. and are willingly ignorant, 2 Pet. 3.5. For though the Underſtanding cannot refuſe its aſſent to ſuch truths as are evidently demonſtrated thereto, as Scotus hath obſerved, l. 2. dist. 7. q. 1. Yet the Will and corrupt affections ſo interpoſe to hinder the acceſs of thoſe things to the Underſtanding p. 27which might rightly inform it, that it cannot make a true impartial Judgement; as Theodoſius the Emperour complained of it as the unhappineſs of great men, that they could not know the Truth, by reaſon of ſuch about them, as would let nothing come to their ears but what might make for themſelves and their Intereſt: So corrupt affections prevent thoſe reaſonings of the mind which might reſtrain them from that which they have a ſtrong propenſion to. Hence it is that Seducers and Impoſtors have prevailed ſo much by their cunningly deviſed Fables, ſuited to mens corrupt luſts and carnal Intereſts: as Mahomet and the Papiſts, of whom we may ſay as Tully of Aſtrologers, It is a wonder they can look upon one another without laughter to think of their abſurd ridiculous opinions, but that they know as one of them blaſphemouſly p. 28ſaid how much ſuch Fables profit them; and ſo certainly many beguile their underſtandings into a belief of them. The Apoſtle 2 Pet. 2.18. ſpeaks of ſome, who through the luſts of the fleſh allured thoſe who had eſcaped them that live in errour: That is, through the luſts of their hearers or followers, framing their Doctrine ſo as it might give the largeſt indulgence to their luſts, an account of which we have in Irenaeus, l. 1. c. 1. Men heaping up Teachers to themſelves after their own luſts, 2 Tim. 4.2. Mic. 2.11. and even good mens judgements may be ſwayed ſometimes by Intereſt or Paſſion, I might give an inſtance hereof in ſome of the Ancients, in the matter of compulſion by the Magiſtrate in ſpiritual things, we find that thoſe who lived under heathen or Arian Emperours were utterly againſt it, becauſe then it was againſt their intereſt, as p. 29Tertullian ad Scapulam, c. 2. Lactantius Inſtit. l. 5. c. 20. Indeed he wrote his Inſtitutions in his old Age under Conſtantine, to whom he dedicates them, but he had known ſomething of the effects of force in matters of Religion in Diocleſians time, whoſe fury he had with much difficulty eſcaped. The like might be obſerved of Athanaſius and Gregory Nazianzen: But Auſtin was of another mind after he had ſeen the inſolence of the Donatists, and the effect of the Magiſtrates power in reſtraining thereof, Retract. l. 2. c. 5. I am apt to beleeve we ſhall find many amongſt our ſelves which will not continue long of the ſame mind in this very thing, but ſome will be for it which have formerly been againſt it, and others againſt it which have formerly been for it; and I am not ſo void of charity, as to think all thoſe whom I ſee ſo p. 30quick at changing their judgements in many things as times change, to be ſelf-condemned, or to go againſt clear convictions, but their intereſt baffles their judgement, and change of times hath as great an influence upon their minds, as change of weather hath upon weak bodies. But Truth is the ſame in all Ages, and in all places, and is not like our Almanacks, to be changed every year, or calculated peculiarly for one Meridian. And how Paſſion perverts mens judgements is evident from the difference that is betwixt mens Polemical or Controverſial writings, and their devotions, or ſuch as they write in cool bloud. Rivet ſhews how much Bellarmine differs from himſelf about the Scriptures, Iſagoge …ad Script. cap. 25. Men when they deal with their Adverſaries, whet their Pens ſo ſharp that they prick their own fingers; or they are like p. 31Phyſicians, that to cure their Patients of one diſeaſe caſt them into a worſe; to recover them from an Ague caſt them into a Feaver, which they know not how to cure; or to cure a Feaver, take away ſo much bloud that they diſpoſe their Patients to a Conſumption, or Convulſions. Thus Auſtin in vindicating the liberty of Mans Will againſt the Manichees, gave advantage to Pelagius, with whom he was more troubled than with the former. Thus Dionyſius Alexandrinus, whileſt he zealouſly oppoſed the Sabbellians, gave advantage to the Arians. Whether did Illyricus run in the buſineſs of original ſin, while he oppoſed the Papiſts? And what advantage did Luther give to Iſlebius Agrioola in the buſineſs of Juſtification: and it is an ordinary obſervation of many, that the oppoſition of our firſt reformers to the general aſſend p. 32maintained by the Papiſts, tranſported them to another extreme in the buſineſs of Faith; though I do much approve of the opinion of a Learned man 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 p. 33Cataract 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 p. 34him, 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 p. 35moſt Errours are ſome way or other inconſiſtent.

Four…hly, Let us labour for a ſince…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, no…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 p. 36our 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. 1…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.

p. 37I 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.

p. 38We 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. 1.1….2. poſt factum; or in the reflection on our actions, we muſt judge p. 39righteous 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 p. 40we are concerned to make a right judgement of other mens actions, 1. That we may not partake of their ſin, 1 Tim. 5.22. by approving that which is evil, 2 John 10, 11.2. That we may not condemn them, and caſt them out of our charity without cauſe, Rom. 14.3. I know there is nothing doth more trouble one that is partaker of the divine nature that dwells in love, 1 John 4.16. than to know or hear any thing of another, that may hinder the exeriſe of their love. There remains indeed alwaies a love of benevolence towards them, but it abates of our love of complacency, when we apprehend them guilty of any thing that is evil; and it is in it ſelf a ſin to be angry with our brother without cauſe, Mat. 5.22.

Now, that we may judge aright of actions, I muſt proceed in the ſame method as in the former caſe:

1. Give you ſome Cau…ions:

2. Some Directions.

p. 41Firſt, 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 p. 42as 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, …go non potero? Scylla did ſuch i… p. 43thing, 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 p. 44the 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, theirs 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 p. 45are 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, S…are… de Legibus, lib. 2.14, 15. Mr. Baxter, of Infidelity, Advertiſement, propoſ. 13, 14, 15. Thirdly, Take need of judging of actions p. 46according 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 p. 47ſelves 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, p. 48Pſal. 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 p. 49are 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 p. 50honeſt, 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 p. 51conſent 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 p. 52Counſel; 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 p. 53who 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 p. 54off, 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; p. 55to 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 p. 56was like to loſe his life at Epheſus, Act. 19.33. that did Paul ſo much harm, that he warns Timothy to beware of him, 2 Tim. 4.14, 15.

3. That we may know how to eſteem them. The Saints ſhould be the moſt excellent perſons in our account, Pſal. 16.3. Prov. 12.26. There is indeed a civill reſpect due to men according to the place wherein God hath ſet them, to keep up the authority of their place, Iſa. 3.5. Act. 23.5. that authority which is neceſſary for preſerving of Order in the Societies of men, may not be betrayed to contempt, Fulgent. ad Traſimundum. l. 1. c. 2. But yet we ſhould have a more real reſpect to thoſe who are the children of God, 2 King. 3.14. Pſal. 15.4. Ingo, King of the Venedi in Pruſſia, made a great Feaſt, to which he invited many of his Nobles, who were then Pagans, and many alſo of his meaner Subjects who were p. 57Chriſtians; the Nobles he fed without with the meaneſt and courſeſt Diet, the Chriſtians, who were but mean men, he ſumptuouſly entertained at his own Table. Magd. Cent. 8. c. 2. though theſe are not thought worthy of the World, the World is not worthy of them, Heb. 11.38.

Now, that we may judge aright of Perſons,

Firſt, Let us not judge by report; It was foretold of Chriſt, Iſa. 11.3. that he ſhould not judge according to the hearing of the ear. Fama mendax, Fame is a lyar; See how much David ſuffered hereby, 1 Sam. 24.9. and Mephiboſheth, 2 Sam. 19.27. and Paul, Act. 21.24. Tertullian complains in his Apology how much the Chriſtians of old ſuffered hereby; and their Adverſaries were willing to believe falſe reports of them, that ſo they might with the greater ſhow of reaſon p. 58malign and perſecute them. Credunt de nobis quae non probantur, & nolunt inquiri ne probentur non eſſe quae malunt credidiſſe, cap. 2. becauſe it was againſt the Law to have Virgins ſtrangled, Tiberius would firſt have them defloured, that ſo they might according to Law be ſtrangled; it is too much to abuſe Chriſtians as Chriſtians, but firſt Fame muſt commit a rape upon their names, and then they may be dealt with as the vileſt perſons; let them but be made Schiſmaticks or ſedirious perſons, and no puniſhment will be too much for them: The poor Proteſtants at Paris muſt firſt be accuſed of a Conſpiracy againſt the King, and then butchered by thouſands without mercy. I have ſometimes wondered what the bloudy Papiſts could ſay in excuſe of that cruell Maſſacre, till I read their pretence for it in Eſtourneaus continuation of Surius, 4. 48. What ſtrange things p. 59were reported concerning the meetings of the Chriſtians of old! How they put out their Candles when they had peformed their religious ſervices, and fell to the committing of all manner of abominations, Tert. Apol. c. 7. And have not the ſame reports paſſed for currant amongſt many concerning others of latter daies? But we may ſay as the ſame Father, Cap. 39. Cum probi cum boni coeunt: cum pii cum caſti congregantur: non eſt factio dicenda, ſed curia. I ſhould wiſh thoſe that entertain ſuch reports of others no worſe puniſhment of their credulity than the Italian Friers, who having heard that Geneva was a place where any thing was tollerated, robbed their own Covents, and brought away their booty to Geneva, pretending a converſion to the reformed Religion, and thinking thereupon to find Sanctuary there: Who when they came there p. 60were preſently advanced to the Gibbet, which made them complain pitifully of their wrong information, See Europae ſpeculum, 170. where you have alſo the Story of a Spaniſh Gallant that loſt his head there upon a like occaſion. What horrid reports have the Papiſts raiſed concerning this Nation formerly? Yea, what ſtrange Stories do Calixtus, Hoornbeeck, Mareſius, &c. yet tell? What ſtrange prejudices have many conceived againſt others? Of whom we may ſay as Tertullian, c. 1. Si ſciant odiſſe non poterant; If they knew them, they could not hate them. How many have by Fame been repreſented as men of corrupt Principles, and proud and turbulent ſpirits, to be avoided as thoſe that have the Plague or Leproſie? Whom we have found when we have come to converſe with them to be ſober, humble, conſcientious Chriſtians. p. 61Nemo niſi per amicitiam cognoſcitur; And if any object, that we have not any other way to know many but by report. I anſwer, If we have no opportunity to converſe with them, we have the leſs occaſion to judge any thing of them.

Secondly, Do not for the faults of ſome condemn all; A learned man (Dr. Brown in his Religio medici,) complains of this piece of injuſtice, whereby whole Nations are accuſed of thoſe crimes which, ſome therein have been found guilty of, many concluding from a diſpoſition in ſome, an habit in all. Thus it falls out when men of quite different principles and practiſes fall under one common name or compellation, whatever is held or done by one is many times charged upon all that are diſtinguiſhed by the ſame name. Thus of old whatſoever Carpocrates and his followers did, was charged upon the Chriſtians p. 62in general, becauſe they went under the name of Chriſtians among the Heathens, Euſebius, lib. 4. c. 8. What the Proteſtants have ſuffered from the Papiſts upon this account, becauſe ſo many Sects are included in the common notion of Proteſtants, I need not ſtand here to ſhew. I will only give one inſtance more: What abominable errours are charged upon the Independents of New-England by a late Author? Alexander Roſſe is his view of the Religions of Europe, Sect. 12. as far remote from the judgement of the generality of thoſe who come within the compaſs of that Name, as New-England is from Europe; their proceedings againſt the abettors of thoſe opinions, and the Writings of Hooker, Cotton, Norton, Shepheard, &c. ſufficiently teſtifying their abhorrency of them. I forbear to give like inſtances nearer p. 63home, and deſire only thoſe whom it may concern, to conſider how they ſhould reſent it, if a Papist ſhould charge upon them all the opinions of Anabaptiſts, Socinians, Weigelians, Arminians, becauſe they are Protestants, and have made a Seceſſion from the Church of Rome; And whatever ye would that men ſhould do unto you, do you even ſo unto them, for this is the Law and the Prophets, Mat. 7.12.

Thirdly, Let us not judge of men according to a bare outward profeſſion, though there is a judgement of charity, 1 Cor. 13.7. to which men have as much right, as to any thing they call their own, Phil. 1.7. yet this doth not deprive us of the uſe of reaſon or prudence; let a verbal profeſſion, valere quantum valere poteſt, go as far as it can, as one ſaies, If Gracchus be invective againſt ſedition, I cenſure him by his actions, not by his words. p. 64And if Cato be accuſed of mutiny, I cenſure him by himſelf, not by his accuſers. Omnino enim nihil prodeſt nomen ſanctum habere ſine moribus, quia vita à profeſſionè diſcordans abrogat illuſtris tituli honorem, per indignorum actuum vilitatem. Salvian de Gubernatione Dei, lib. 3. in fine. A profeſſion of Religion is cheap, eſpecially when it is the riſing ſide; and that is the reaſon why Salvian and others of the Fathers complained ſo much of the corruption of the Church, after the Church was in proſperity Emperours being turned Chriſtians. See Lactant, lib. 2. 1. Uſſer. de ſucceſſione, Eccleſ. C. 1. ſ. 22, &c. It was not only becauſe Saevior armis luxuria incubuit, victumque ulciſcitur orbem, Juvenal. becauſe the warm ſun-ſhine of proſperity made them caſt off thoſe Garments, or at leaſt wear them more looſe, which the bluſtering winds of perſecution had made p. 65them keep cloſe to them: But alſo there were many hypocrites turned Chriſtians for advantage; and a verbal profeſſion in the time of the Churches proſperity will not ſignifie ſo much as it did when a bare profeſſion of Chriſt was enough to expoſe a mans life and eſtate to hazard; as we may ſee many, who when they are abroad appear in a handſome garbe and attire, whom we ſhould not know if we met them as they go every day at home: So there are many who make a fair ſhew when they are amongſt thoſe with whom they ſeldom converſe, but go into their Families, or follow them to their Callings and they are quite other men.

Fourthly, Let us not judge of men by particular actions, but by their walking, or the courſe which they hold on in, Pſa. 1.1. and 119.1. Rom. 8.1. otherwiſe, we may take the vileſt hypocrite for the moſt p. 66eminent Saint, and the beſt Saints for the prophaneſt ſinners. What ſhould we have judged of Ahab, when we had ſeen how he humbled himſelf? 1 Kings 21.27. Or of Jehu, to have ſeen his zeal for the Lord of Hoſts? 2 Kings 10.16. Or of David, to have ſeen how he heaped his ſins one upon another, that (as they ſay of ill turns) it might not rain through? 2 Sam. 11. Or what ſhould we have thought of Aſa? 2 Chron. 16. who when he had ſinned ſhut the Prophet in priſon that told him of it, and afterwards in his ſickneſs ſought to the Phyſicians, and not to God.

Fifthly, Judge of men as God judgeth of them; his Judgement is according to truth, Rom. 2.2. He judgeth not as man judgeth, for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16.7. Antiochus was called Epiphanes, or the Illuſtrious, yet God p. 67calls him a vile perſon, Dan. 11.21. And thoſe are accounted happy times when men are eſteemed according to their real merit, and not honoured with gaudy Titles, which do no more become them than a Pearl in a Swines ſnout, Iſa. 32.5. Reddunt miſeri dignitatum pretia quas non emunt, commercium neſciunt & ſolitudinem faciunt, Salvian de Gubernat. Dei, lib. 4. Quantus in Chriſtiano populo honor Chriſti eſt, ubi religio ignobilem facit? Statim enim ut quis melior eſſe tentaverit, deterior is abjectione calcatur: ac per hoc omnes quodammodo mali eſſe coguntur, n… viles habeantur, Idem. Ibid. What a ſhame is it that Votaries, and thoſe who make the greateſt proficiency in other Religions ſhould be had in higheſt eſteem amongſt thoſe who profeſs the ſame Religion with them, and amongſt Chriſtians only, thoſe ſhould be moſt contemned that are moſt ſtrict in obſerving the p. 68Rules of Chriſt; And that men ſhould be under ſuch a temptation amongſt them, as to be forced to be wicked leſt they ſhould be vile and expoſed to contempt? Si quis aliquid de ſpiritu dixerit, velut inſulſum atque inſipidum cum riſu & ſubſannatione excipiunt, cum ſibilis exuflant, cum clamore & contentione rejiciunt. Clemangis apud Voetium, p. 3. 65. Such men are as ridiculous and brutiſh to any whoſe wiſdom remains with them, as Gryllus in Plutarch, who when Ulyſſes pitied them, in that condition wherein they were, being tranſformed into beaſts by Circe, and prevailed with Circe to reſtore them to their former condition again, Gryllus diſdains his offer, and tells him, they now deſpiſed him, and would not change their happy condition for the worſe, to be made men again, that is, the moſt wretched creatures in the World. Man p. 69that is in honour and underſtands not, (that is, hath not a right underſtanding, 1 Joh. 5.20.) is like the beaſts that periſh, Pſal. 49.20. Yet they think thoſe that would perſwade them to return to their former ſtate, and recover the Image of God which they have loſt, envy them the happineſs of their preſent condition. Nobilitas ſola eſt unica virtus, Juvenal. The World bleſſeth the covetous man, he that will be rich, that is, a thriving man, that will not boggle at any thing which may ſtand in the way of his gain, but God abhors ſuch an one, Pſa. 10.3. That is, the truly noble and brave ſpirit that abhors to be the devils ſlave, and aimes at nothing lower than an incorruptible Crown, Col. 1.13, 14. 1 Cor. 9.25. Habet & ſapientia ſui generis ſuperbiam, Religion hath its ambition too. Bern. de amore Dei, cap. 8. God calls all wicked men fools in Scripture, and p. 70ſo they are indeed. We ſpeak wiſdom among them that are perfect, yet not the wiſdom of this world, nor of the Princes of this World that come to nought, 1 Cor. 2.6. No marvel the Apoſtle diſclaims the wiſdom of the Princes of this World, when they come to nought with all their wiſdom. Sinite ſapientes hujus ſeculi de ſpiritu hujus mundi tumentes alta ſapientes, & terram lingentes ſapienter in infernum deſcendere. Bern. de vita ſolitar. With all their wiſdome they do but go wiſely to hell; If they reject the Word of the Lord what wiſdom is in them? Jer. 8.9. He is the only wiſe man that is wiſe to Salvation, 2 Tim. 3.15. Lactan. Inſtitut. lib. 3. 11. Who fixes on a right end, chooſes fit means for attaining that end, and vigorouſly proſecutes that end in the uſe of thoſe means: and in ſome of theſe points of wiſdom every wicked man fails. Indeed, godly men p. 71may be defective in many points of particular wiſdom, wherein a wicked man may excel, and God doth not call many wiſe men after the fleſh, 1 Cor. 1.26. But as Nature intending higher perfection is more negligent of lower things, ſo that Bruits do in many inferiour things excell men, who have a reaſonable ſoul beſtowed on them far ſurpaſſing all the excellencies of bruit Creatures: So God doth not alwaies beſtow the greateſt natural endowments where he intends Grace, which is far better, as in his Church he oft beſtows the greateſt gifts where there is the leaſt grace, to adorn thoſe parts which have moſt need, 1 Cor. 12.23, 24.

Fourthly, We muſt judge aright concerning things. Aquinas affigns this as one cauſe of ſin, Falſa aeſtimatio de particulari elegibili. So Cebes Thebanus makes p. 72a falſe opinion or wrong judgement of what is to be deſired and avoided, the cauſe of all vices and evils, when men have not judgement to approve the things that are more excellent, Phil. 1.10. that ſo they may value every thing according to its reall worth. Mr. Perkins makes thoſe words, Mat. 6.22. to be an anſwer to an objection which might ariſe from what went before; the reaſon why ſo few lay up a treaſure in heaven is, they want underſtanding to diſcern things that differ: As our eſteem is of any thing, ſo will our affections be towards it, Our heart will be where our treaſure is, Mat. 6.21. that is, where the things which we account our treaſure or ſet greateſt ſtore by are. A very ingenuous Author, Monlin of a peace and contentment of mind, makes the right Government of Paſſions to depend on right opinion. p. 73The great errour (ſaith he, pag. 207) of the underſtanding, which makes the paſſion to apply it ſelf to an evill object, or to a good object, otherwiſe than it ſhould, is a miſtake in the true price and true inconvenience of things; which being once well known we ſhall abate much of our deſire and fear of moſt things which we ſeek or avoid with great earneſtneſs, and ſhall become earneſt to get other things vvhichwhich vve neglect, and to avoid other things vvhichwhich vve deſire. And as our affections, ſo our endeavours are guided by the opinion vvhichwhich vve have of things; The Merchant vvhen he hath found a treaſure or Pearl vvhichwhich he ſets a great price upon, ſells all he hath to purchaſe it, and runs per mare per terras, by ſea and land to get it, Mat. 13.44, 46. So that it is a true obſervation of one, that there is no p. 74errour more dangerous though it be common, than to think that true happineſs conſiſts in honour, pleaſure, and riches. Ceriziers la conſolation de la Theologie, l. 5.

Now, that we may judge aright of things:

Firſt, Let us not judge according to the appearance; the ſhew of things for the moſt part deceives us, thoſe things that are of leaſt value being moſt taking, and thoſe things moſt affrighting which have little or no evill in them. How doth the pomp and ſplendour of the World, Riches, and Honours, and Pleaſures dazle the eyes, and attract the deſires of moſt men in the World? When they prove but vanity and vexation of ſpirit, for the moſt part failing mens expectations of worldly comfort and contentment, and often proving the ruine of their ſouls. And how do men abhor from that which is p. 75diſpleaſing to Nature? Flying from it as from a Serpent, as Moſes did from his Rod while it lay on the ground, which when he had taken it up, proved that Rod whereby he wrought his miracles in Egypt, at the Red Sea, in the Wilderneſs, Exod. 4.3. So we flee from the Croſs when it lies before us, but if we take it up, Mat. 16.24. it is of much uſe in overcoming our ſpiritual enemies; and it is ſpiritually true of every Believer which is ſpoken, Mark 16.18. They ſhall take up Serpents; and if they drink any deadly thing it ſhall not hurt them, but do them Good, Heb. 12.11. Non hominibus tantum ſed & rebus perſona demenda eſt, & reddenda ſua facies, Seneca Ep. 24. Let us take off the vizards, not only from perſons, but from things, and they will not be ſo dreadful as they appear, vid. Lipſi. de conſtantia, lib. 2. c. 19.

p. 76Secondly, Let us be guided in our judgment of things by the judgment of God. Thoſe things that are highly eſteemed amongſt men are many times an abomination to God, Luke 16.15. We, in our folly many times rejoyce in a thing of nought, deſire that which would undo us, are afraid of our mercies. Methinks God ſtands by his children when he is giving them the cup of affliction to drink of, as a father by his childe, when he is giving him a bitter potion; oh (ſaith the childe) I cannot endure to drink it, it is ſo bitter, oh it will make me ſick! oh I ſhall ſaint! fear not, ſaith he, I will not leave thee, I will ſtand by thee, be not afraid, I will hold thee. How do we ſhrink at the thoughts of any affliction? and think we ſhall never be able to bear it, or to hold out under it. Fear not ſaith God, I will hold thy right hand, I will help p. 77thee, thou art mine, I am with thee, I am thy God, Iſa. 41.13, 14.43.1, 2, 3, 4, 5. And obſerve how on the other hand the Scripture vilifies the greateſt and moſt deſirable things of this world, making them next unto nothing, yea nothing, and appropriates reality, ſubſtance, truth, worth, and excellency, of being unto the things of the world to come, See J. Goodwins Catabaptiſme, Admonit. S. 20.

Thirdly, Let us follow the judgment of the wiſeſt men, and thoſe that are moſt fit to judge, as he to whom God gave wiſdome, ſo as there was none like him before, him, or after him, 1 Kings 3.12. Eccleſiast. 12.8. having made his Demonſtration at large, he reſumes his Concluſion, quod erat demonſtrandum, vanity of vanities all is vanity: conſult Paul, a man who had the ſpirit of God, and ſo was fit to p. 78judge, 1 Cor. 7.40. he accounts all things but dung in compariſon with the excellency of the knowledg of Chriſt, Phil. 3.8. conſult the wiſeſt heathens, and the wiſer they were, the nearer they came to Chriſtianity, and the more they contemned the things of the world. Conſult men on their ſick beds, or when they are bound in fetters, and held in the cords of affliction, Job 36.8. and ſo are brought to themſelves, Luke 15.17. and become ſanae mentis, as mad men, that by hard uſage, and ſlender diet, and being kept bound are brought to their wits: theſe will judg otherwiſe of the world than they did before; yea, take dying men whoſe ſoules begin to peep out of this dark priſon, and ſee ſome light, how are their judgments alterr'd? how do they mourn at laſt, and bewail their own former fooliſh choice? Prov. 5.11, 12.

p. 79Laſtly, Let us judge according to reaſon, quitting our ſelves like men, 1 Corinth. 16.13. and not like beaſts, that minde only what ſenſe gives them notice of. That is the uſe which we ordinarily make of reaſon, to correct the errors of ſenſe, elſe we ſhould never ſowe, to bury our ſeed under a clod: We ſhould never take Phyſick, nor do many other things which are common amongſt men. Let us examine what conduces moſt to our chief end; this made the Philoſophers run into ſo many Opinions about the Summum bonum, or, Mans chief happineſſe; this fell firſt under their conſideration, becauſe Finis dat bonitatem, & amabilitatem mediis, they could judge nothing concerning other things till they had determined ſomething concerning the chief end of man; every thing elſe being to be judged according to the tendency that it p. 80hath thereto: Reaſon tels us, quod diuturnius praeſtantius, that is beſt which is moſt durable, 2 Cor. 4.18. things that are not ſeen are eternal, theſe things that are ſeen but temporal. Reaſon tels us, that the more comprehenſive any good is, the better it is: and God is an all ſufficient good, Gen. 17.1. Cur ergo per multa vagamur, quarendo bona corporis & animae? &c. Aug. Med. cap. 18. We weary our ſelves in ſeeking ſeveral pieces of happineſſe, as they are ſcattered among the creatures, when we might in God finde them altogether. And it is a matter of greateſt aſtoniſhment, that men ſhould be ſo farre forſaken of reaſon, as to preferre broken cisterns which will hold no water before the fountain of living waters, Jer. 2.12, 13. and, that (when in other things we are impatient of being deceived by others) we willingly permit Satan, for the pleaſures of p. 81ſin, which are but for a moment, to cheat us of thoſe pleaſures which are at Gods right hand for evermore.

FINIS.

Errata.

Page 71. line 7. read perceptio. l. 8. r lectione. l. 9. r. quacunque. p. 107. r. on ſome p. 160 l. 6. r. foreign p. 167. l. 24. r. pabulo. p. 43. l. 24. r. allay. p. 67. l. 7. blot out in l. 10. r. ſolutionem. There are ſeveral other literal faults and miſpointings, bu… ſuch as will not much hinder the Reader▪

End of the text · Henry Lukin, The Life of Faith (1660)