The Power of Godliness, Book 2 · Chapter 9
CHAP. IX. Of the fift Operation of the soul of man, viz. Judgment. How the Judgment of the godly is to be exercised. Wherein the sanctification of the Judgment consists. How it is to be obtained, and what the contrary Evils are that must be shunned.
Question, WHat is the fift Operation of the soul?
A. Judgment, approbation and improbation, whereby upon serious triall and examination we judg what is true or false, good or evil,Rom. 2.18. Psal. 4.4. Prov. 2.9. and freely approve it as true and good, or disallow it as false and evil.
Q. What are the Rules of Judgment?
A. They are three, Experience, Right reason, and principally the holy Scripture, without which the other two cannot stand.Esa. 8.20. For whatsoever agreeth with the holy Scripture rightly understood, that is true and good: whatsoever is contrary to the Scripture rightly understood, that is false and evil. For, seeing God is the first truth and goodness: there can be no second truth and goodness, unless it have its original from it, and agree and consent with it.
Q How is the Judgment of the godly to be exercised?
A. In the sound tryal, clear and distinct discerning of things that differ, true or false, good or evil, necessary or indifferent, expedient or inexpedient,Col. 1.9, 10, 11. 1 Joh. 4.1. 1 Thes. 5.21. Phil. 1.10. Heb. 5.14. 1 Cor. 2.15. 1 Cor. 10.15. & 11.13. Act. 17.11. and approving what is good, disallowing the contrary. Believe not every Spirit, but try the Spirits whether they be of God or no. Try all things, and keep that which is good. So the Apostle prayeth for the Philippians, that they may discerne things that differ. And to the Hebrews he saith, Strong meat belongs to them which are of age, who through long custome have their wits exercised to discerne both good and evil. In like manner to the Corinthians, The spirituall man discerneth all things. Again, I write to them that have understanding, judg ye what I say. Hereby those Noble men of Berea are commended, that they searched the Scriptures, whether the things that Paul said, were so or no.
Q Why is it necessary that the Judgment should be thus exercised?2 Job. 7.10. 2 Pet. 2.2. Deut. 13.1, 2, 3. Col. 2.7, 8.
A. First, There be many false Teachers, which corrupt the simplicity of the truth, and under feigned pretences seek to bring in damnable Doctrines; therefore we must learn to discerne and approve the right, that we be not deceived by them. Children that cannot distinguish meats, are in danger to eat what is unwholesome, if they be not forbidden of their Mothers: so fares it with Christians that be babes in understanding.Mat. 7.15, 16. Beware of false Prophets which come to you in sheepes clothing, but inwardly they are ravening Wolves, ye shall know them by their fruits. Secondly, The true and faithfull Ministers of Christ may erre as men,1 Reg. 13.18. both in Doctrine and manners; they may teach and do things not consenting to the words of wholesome Doctrine:Col. 2.2. in which respect it behoveth all men to get good evidence and assurance of knowledg in their own hearts. Thirdly, If we receive the truth upon the credit of men, we shall be ready to stagger when persecution comes, and be much perplexed if we see them, of whom we learned the truth, to shrink and fall away. Fourthly, Want of Judgment causeth rash censuring, superstitious scrupulousness, vaine presumption, and feigned reverence. He that is not able to discerne betwixt good and evil, will condemn good for evil, and take evil for good many times; he will be fearfull of sinne in every thing, or bold to rush into sinne without fear; either he will not respect the Ordinances of God, or think to please him with counterfeit humility. Fifthly; Truth the more it is tryed, the better it doth work. The more clear and certain apprehension we have of the promises, the more stedfast is our faith, the more vehement is our love, the more sound our joy, the more constant our hope, the more calme our patience, the more fiery our zeal, the more earnest our pursuit of true happiness. Probable hopes of encreasing their temporall estates, draw men to adventure over the Seas, to sayl into India, and the remotest parts of the world, though they perceive many perils in the voyage: Did we assuredly believe the promises of life, it would make us endeavour early and late to compass that everlacting Inheritance. What is the root of all indifferency in Religion, but want of Judgment? Sixthly, Good Judgment brings us to be acquainted with our selves, to see our misery, vanity and folly, to take sound tryal of our estates, to prevent occasions of sinne, to discerne what is fit for our condition, how to carry our selves inoffensively, and to proceed in godliness in good order. For lack of Judgment we perceive not many things that be amisse, know not what to resolve in many doubts, are oft plunged concerning our estate, see not how to encounter the assaults of Satan, are hurt before we be aware, and be to seek how we should behave our selves towards others.
Q Should all Christians be able of themselves to try and examine which is a true or false Doctrine?
A. All Christians should be able, though not of themselues, nor by themselves onelyonly, but by the rule of Scripture; which is the touch-stone that our Saviour and his Apostle giveth into their hands, wherewith they themselves should try the truth or falshood of the Doctrine that is brought. For, is there any so sens…ess as to give a man a touch-stone into his hand to try the goodness and lawfulness of the Gold, and yet withall to charge him that he shall not use it himself, but alwaies when he is doubtfull of a piece of money, go to the Goldsmith without daring once to enter into any Judgment of the unlawfulness or lawfulness of it by himself? And yet both the touch-stone of the Scriptures which God hath given us for the tryal of truth, is incomprably better then any touch-stone of the Goldsmith: and the difference of true Doctrine and false, is infinitly greater then the difference between fine and pur… Gold, and base and Bell-mettall.Joh. 2.20, 27. And when as John ascribeth unto every one of the Church the anoynting of the Spirit, which teacheth them whatsoever is necessary: It is evident that he will have that every one shall be instructed to try the Spirit: especially considering that the Apostle teacheth that the spirituall man (that is to say a man indued with the Spirit of Adoption) judgeth all things so farre as they may necessarily concerne him.1 Cor. 2.15. And unless the faithfull should be able to try and discerne of the divers colours of mens Doctrines, how should they once desire the help of their Pastors and Governours; For the blind eateth (as they say) many a fly, a man cannot so much as surmise the doubtfulness or superstitiousness of any Doctrine, unless he be able to make some tryal of the Doctrine himself.2 Pet 1.19. with 2 Pet. 2.1. Wherefore our Doctrine which teacheth that every one should try the Spirits by the light which himself carrrieth about him, is so farre from taking away the help and assistance they should have of their Governours, that unless it have place, there is no place for the other: seeing no man can pray aid against his enemy coming towards him, unless he be first able to discover him to be an enemy.
Q. The discerning of Spirits is not given to all men?
A. The Apostle speaks of that discretion of Spirits which is miraculous,1 Cor. 12.9, 10 which although it be sometimes aided by outward things, as by behaviour and countenance, yet it gathereth, and discerneth more, then it hath by ordinary discourse, any certain ground of. For the skill of the Scriptures, and judgment in them,1 Cor. 12.2, 9, 10. both that which is ordinary consisting in knowledge and wisdom, and that which is extraordinary consisting in prophesie, is manifestly distinguished from the gift of discretion of Spirits. And it is evident, that as there were many that excelled in Judgment of sound and unsound Doctrine, which had not this gift of discretion of Spirits: so this gift of discerning Spirits reached not so much unto the discerning of Doctrines one from another (which might be done by labour and travell in the Word of God) but the use thereof was principally in discovering the traiterous and treacherous natures of those, which pretending friendship to the Church, either were covert enemies, or at lest not faithfull friends to the same: which thing not able by any industry or discourse of wit to be found out; this gift was needfully given of the Lord to his Church,Beza Ann. in hunc loc. Pareus in 1 Cor. 12.9. Zanch. Epist. lib. 1.10. p. 60, 61, 62. 2 Reg. 5.26. Act. 5.3, 4. especially in the primitive Church, when they wanted the help of the Magistrate. This gift had Elisha in discovering Gehazi, and Peter in laying open the secret practice of Ananias and his wife.
Q. Should all men be able to untie the knotty and subtile Arguments of false Prophets and deceitfull Teachers?
A. It belongs not to every Christian to confute them that contradict wholesome Doctrine, nor doth the Apostle require it of them: b…t onelyonly that they be able to discerne the truth, and be ready to give an account of the faith that they profess. It is one thing to judge of Doctrines, another to refute false opinions. That may be performed of every Christian, that is endued with the Spirit, well instructed in the Doctrine of salvation, and meanely exercised in the holy Scriptures: the latter is not in the power of all men, nor doth the Holy Ghost exact it of them. He that must fight for the truth,Zanch. Epist. lib. 1.10. p. 97. had need of weapons of all sorts: He that is onelyonly to judge, the knowledge of the truth, of right and wrong, is sufficient for him. For, when a godly man considereth, that the things propounded are not of God but of the Devill, presently he stopeth his ears to such Spirits, as Christ and his Apostles teach. If there come any unto you, 2 Joh. 10. ver.and bring you not this Doctrine, receive him not to house, neither bid him God speed. He counselleth not to dispute with him, or to try it out by Arguments, but to shunne him that we be not seduced. The Lord gives not every man that perfect knowledge of all things contained in Scripture, nor doth he require, that by disputation or Scholar-like discourse they should confute the Adversary in speech or writing; it is sufficient they be able to give an account of their faith out of the Word of truth.
Q. Doth it suffice a Christian, that he be able to discerne truth from falshood in fundamentall matters of Religion?
A. No: but they must endeavour to discerne what is good, evil or indifferent,1 Cor. 14.20. Rom. 16.19. and to judge of their severall degrees; as of good things what is more or less excellent; of evils what is greater or lesses; of indifferent things what is most expedient according to the circumstances of time,1 Cor. 6.12. place and persons. They must also exercise their wits to discerne of things considered simply and in comparison, in time free and not free. Even of all things that may come into consideration in the life of man, they must learn to judge aright.
Q. Wherein consists the sanctification of the Judgment?
Psal. 119.128.A. In the clear, sound and distinct approbation of good, both simply and in comparison, in the first and second act of Judgment, according to the degrees thereof, upon due tryal and examination, known and discerned to be truely good: and the improbation of known evil according to the nature and degrees thereof, as it is considered in it self and with all occurents, or inticing allurements; To which must be added a right discerning of the expediency or inexpediency of things indifferent. Or more briefly, it is to approve truth and goodness according to the will and after the Image of God, and to reject the contrary.
Q. How is this sound and true Judgment to be obtained?
1 Cor. 2.10, 14. 1 Ioh 2.20, 27.A. 1. The inspiration of the Holy Ghost, the Authour of supernaturall light and faith, is necessary, whereby, being taught the truth as it is in Christ Jesus, we are enabled to discerne what is contrary to the words of wholesome Doctrine. For, as he that is indued with an humane Spirit, doth easily discerne men from beasts; so he that hath the Spirit of God, by which he is taught the heavenly Doctrine, discerneth the Doctrine of God, from the Doctrine of the Devill, things divine from humane. Nothing is more like it self then God, none better knows the things of God, then the Spirit of God. Nay, if we have not the Spirit, we cannot know God nor the things of God; no more then a blind man can judge of colours. Whence is it that Christ saith of the Elect, that they cannot be seduced of Antichrist: to wit, because the Spirit of God doth preserve and keep the truth once engraven in their hearts, that they cannot fall from it? 2. The Spirit of God in teaching the Sonnes of God the heavenly Doctrine, is wont to keep this order: that first he doth affect them with an earnest desire of heavenly Doctrine; and doth so affect, that they desire to know the will of God for no other cause, then that they might avoid whatsoever is displeasing to God, and do whatsoever is pleasing in his sight. This desire being stirred up in them, he provoketh to prayer, wherein they crave of God, that he would lead them into all truth, and teach them to do his will. If therefore we would know the truth, First, We must set our hearts to the love of Religion and Piety:Ioh. 7.17. Ioh. 3.21. Mat. 11.20. Ioh. 6.45. & 8.47. Psal. 25.12, 14 & 111.10. Psal. 119.18, 26, 28, 33, 34. Act. 10.3.32. For if any man will do the will of God, he shall know the Doctrine that is of God. They shall be all taught of God, to whom true godliness is a speciall delight and treasure. Secondly, We must earnestly desire of God to be informed in the true and perfect way: and without doubt the holy Spirit will reveale the truth unto them, in whom he hath kindled an holy desire of the truth. Cornelius may be for example, he prayeth to be instructed in the truth of God, and the Lord sendeth Peter to shew him the way of life, and acquaint him with the Doctrine of salvation. Thirdly, if we would know the truth, we must with all diligence give our selves to the meditation and study of the holy Scriptures.Psal. 119.99. Psal. 119.184. I have more understanding then my Teachers; for thy testimonies are my meditation. Through thy Precepts I get understanding. The Word of God gives understanding to the simple, that exercise themselves therein. And what is more certain, then that the Doctrine, which is consonant to the Scriptures, is of God; that not of God, which is repugnant to it? Fourthly,Heb. 6.1, 2, 3. 1 Tim. 1.13. 1 Ioh. 4.1, 2. Out of the Scriptures we must collect a forme of wholesome Doctrine, according to which other points must be tried and examined. This is an undoubted principle, that God is ever like himself, and that his words do most exactly consent and agree together: so that no Doctrine can be of God, which is repugnant to the truth contained in plain places of Scripture, which are in themselves most evident, and cannot be understood otherwise then as the words manifestly import. For the authority, which doth warrant our faith unto us, must every way be free from all possibility of errour. For let us but once adnut of this, that there is any possibility that any one point of faith should not be true; if it be once granted, that I may be deceived in what I have believed, how can I be assured that in the end I shall not be deceived? If the Authour of faith may alter: or if the evidence and assurance that he hath left us be not pregnant, and impossible to be defeated, there is necessarily opened an inlet to doubtfulness and wavering, which the nature of faith excludes. Fifthly, Our Saviour Christ hath given a good Rule, whereby we may discerne whether the Doctrine be of God; He that speaketh of himself, seeketh his own glory: Ioh. 7.18.but he that seeketh his glory that sent him, the same is true and no unrighteousness is in him. Lastly, If we would attain sound Judgment in the truth, we must submit our selves to the ministry of the Word, and use the advice and counsell of the prudent and judicious. For the Spirit that openeth our eyes to see the the things that belong to godliness, stirres up in us a desire to learn: Desire to learn makes us thirst after the meanes: and pious sedulity and carefulness makes us watchfull in the choice, and diligent in the use of our meanes. The Promise to the Apostles of the Spirit which should lead them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly mysteries, which as yet had never entred into the conceit of any man. The same promise is made to us, but fullfiled after another manner. For what was written by revelation in their hearts,Gal. 1.121 for our instruction have they written in their Books. To us for information the Spirit speaks not by immediate revelation, but sends him to the ministry of the Church and to the Scriptures, opening our eyes effectually to discerne the truth contained in them, and that so much the more, as they shall be more diligent in the use of all holy meanes that God hath ordained for that end. The Spirit infuses not the knowledge of any point of faith without meanes; but engraves in the heart what is spoken in the Scripture, according as we shall be faithfull and carefull in the use of his holy Ordinances.
Q. What are the contrary Evils that must be shunned?
A. First, Levity and wavering in matters of R…ligion;Gal. 1.6. & 3.1. & 5.7. 2 Pet. 3.16. 1 Cor. 14.20. Eph. 4.14. when we take up opinions lightly without due examination, relying meerly upon the credit of the Teacher, and be as ready upon every small occasion to receive another Doctrine. The Apostle reprehends this inconstancy, writing to the Ephesians; That we henceforth (saith he) be no Children, tossed to and fro, and carried about with every wind of Doctrine; by the slight of men, and cunning craftiness, whereby they ly in waite to deceive. The sense and meaning of &c. is the rule and ground of our Christian faith, and whensoever we alter it, we must needs give a new sense unto the word of God. The especiall cause of this flitting disposition in the common and ordinary sort of men, is disability to discerne of the strength of such Reasons as may be stamped against them. For which cause they usually start, and many times fall away, upon every objection that is made. Secondly, Presumption upon the strength and subtilty of our own wits. For the holy things of God must be handled with fear and reverence, not with wit and dalliance. Hereunto sounds that of the Apostle; Beware lest any man spoile you through Philosophy and vain deceit, Col. 2.8. The dangerous effects of wit not over-ruled and limited by grace, hath appeared, not in the green tree onelyonly, in young heads, but in men of constant age, and great place in Church. For this was that which undid Origen, a man of great learning and industry; whilst in sublimity of his wit, in his Comments on Scripture, conceiving meteors and alerie speculations, he brought forth those dangerous errours, which drew upon his person the heaviest censure of the Church, and upon Posterity the loss of his Works. And not in private persons alone, but even in whole Nations, shall we find remarkeable examples of miscariage in this kind. The Grecians, till barbarisme began to steale in upon them, were men of wonderous subtilty of wit, and naturally over indulgent unto themselves in this quality. Those deep and subtile heresies concerning the Trinity, the Divinity of Christ and of the holy Ghost, the Union and division of the Divine Substance and Persons, were all of them begotten in the heat of their wits; yea by the strength of them were they conceived, and born, and brought to that growth, that if it had been possible for the gates of Hell to prevaile against the Church, they would have prevailed this way. As from the firmest friendships do spring the deadliest enmities, and from the soundest health the deadliest maladies: even so from the rarest and quickest agitation of our souls, the most desperate resolutions and most deadly frensies. The spirit of man, if it be quick and vigorous, industrious, free and universall, maketh its motions so irregularly, useth its liberty so boldly in all things, not tying it self to any thing, that it easily shaketh the common opinions, and all those Rules whereby it should be bridled or restrained, as unjust tyranny; it undertaketh to examine all things, and to judge the greatest part of things plausibly received, to be ridiculous: and thus not suffering it self to be kept within any bounds, it wandereth out of the way and loseth it self. The first lesson a good Student in Divinity must learn, is to deny his wisdom,1 Cor. 3.18. Gal. 6.3. 1 Cor. 8.2. Mat. 11.25. 1 Cor. 1.26. Jam. 4.6. and to become a fool, that he may be wise. For the wisdom of God is hidden from the wise and prudent, that be puffed up with conceit of their naturall understanding, and is revealed unto babes. Thirdly, Love and affection to our own opinions and conceits, is an impediment to sound Judgment: it breeds prejudice against the truth, and possesseth men with resolution to defend their opinions, if by any wresting or writhing of Scripture to their purpose, it be possible. And it is no hard thing for a man that hath wit, and is strongly possest with an opinion, and bent to maintain it, to finde some place of Scripture, which by good handling will be woed to cast a favourable countenance upon it. Fourthly, Simplicity, whereby men being void of understanding and sound Judgment, are easie and ready to be preverted, and drawn into error. O ye simple ones, how long will ye love simplicity? Prov. 1.22. Fifthly, Vanity, whereby men being destitute of the true knowledge of God and their own estate, do fondly promis… …emselves much comfort and rest which they shall never possesse,1 Cor. 3.20. Esa. …4.20. Iob 11.12. Eph 4.17. Jam 1 31. and please themselves in many things which are displeasing to the Lord. This say I and testifie, that ye walk not as other Gentiles in the vanity of their minds. They became vain in their imaginations, and their foolish heart was darkened. Sixthly, Foolishness, whereby men trusting in their own wit, do scorn and deride admonition given unto them out of the word of life, being also poysoned with pestilent opinions, and corrupted with wicked courses of life which they approve in themselves and others. Fools hate knowledge, Prov. 1.22. My people is foolish, they have not known me; they are sotish children, and have none understanding; they are wise to do evil, but to do good they have no knowledge, Jer. 4.22. Seventhly, Sleight and superficiall Judgment, whereby we approve things as good simply and in the first act of Judgment, which we disallow in the second, when we consider them as invested with some difficulty and unpleasantness, or compare them with some matter of pleasure or profit, which we most forsake if we would possesse them. Orpha will follow Naomi into the Land of Israel, [Ruth. 1.14.] if she may do it without inconveniences. The Young man esteemes salvation as a thing worthy to be enquired after: [Mar. 10.20] but is loth to forego his earthly Possessions to purchase that Inheritance. Again, the Judgment is superficial, when that estimation or approbation of good which is entertained for a time, doth afterward vanish and come to nothing because it wanteth rooting. This is the errour of them that receive the Word, and rejoyce in it for a season: but after fall away, because the truth had not deep rooting in them. Eighthly, Men in years must not rest in this, That they know the Principles of Religion; Heb. 5.14. & 6.1, 2. 1 Cor. 14.20.but leaving the Doctrine of the beginnings, they must grow forward towards perfection. It is a fault not to grow in knowledge, as we grow in age. Time will bring wisdom in naturall things: and should not men grow in spirituall wisdom according to their time and meanes? I have written unto you Fathers, because ye have known him that is from the beginning, 1 Joh. 2.14. It is a notorious fault, that grace should be suffered to wither, when nature encreaseth.