oft put in minde of them There are some sins which are predominant in every Age these the Ministers of Christ must be often beating down and reproving There are some duties to which men are very averse these must be often urged Hypocrisie was a raigning sin amongst the Jews therefore our Saviour at every turn was beating down that sin Apostacy from the truth of the Gospel by hearkening to seducers was the great sin of the Churches of the Gospel therefore all the Apostles who writ to those Churches did urge and press a care about that more then once or twice c. Onely the Ministers of God must be carefull of these three things in reference to this business 1. That they do it not because of sluggishnes or sloathfulness of spirit Idleness is a very great sin in any Calling much more in the Ministry their Calling being of greater importance then any other If the Lord of the Vineyard come and finde them sleeping and snorting by reason of negligence he will cut them asunder and give them their portion with the Hypocrites Matth. 24. 48 49 50 51. God hath given them a large taske they have a broad field to walk in they are to preach the whole Counsel of God and therefore they must not insist upon the same things out of a spirit of laziness but meerly out of respect to and compassion of the necessity of the people And then 2. That they be as careful in studying the same Doctrines as if they had never made any mention of them before That if it fall into their way to speak about the same Duty or about the same sin concerning which they have formerly spoken they may have fresh Arguments to recommend the same duty and fresh considerations to manifest and make evident the vileness of the same sin c. They must still dive further into the Scriptures and meditate more earnestly that they may speak more convincingly then before to the Consciences of such as hear them 3. That they seek earnestly to God by prayer in the behalf of the people that their hearts may so readily practise the Duty enjoyned avoid the sin reproved that they may have no further occasion to remember them any more of the same things Let the people of God be willing when necessity Vse 2. requires to hear of the same duty and of the same sinne over and over Many men cannot endure to hear of a Duty twice though they can be content to omit it when the Minister hath done all he is able nor are they patient to hear the same sin twice reproved though they can be content to commit it an hundred times over it may be in one week It is no advantage to the Minister but it 's a great benefit to you It 's safe for you Phil. 3. 1. It 's an Argument of love and care in the Ministers of God over your souls They are afraid you should miss the way to Heaven and therefore they give you your direction over again They are afraid the Sore should not be well healed and therefore they apply another Plaister to it that the Cure may be perfect They would present every man perfect to Christ Col. 1. 28. therefore they inculcate things If you would hear no more of the same Duty do you practise it carefully If you would not hear of the same sin again cease from it break it off by repentance and then you shall hear no more of it And indeed this is one great use which all Christians should make of these Repetitions 1. To be convinced of the badness of their own hearts And 2. to learn more diligently to practise what is frequently commended and to avoid what is so often forbidden Otherwise know this that such Rehearsals will be very sad Aggravations of sin another day When Conscience shall bring in testimony that such a Duty was preached over and over and yet you would never practise it such a sinne was forbidden you many a time yet you would not leave it You heard it pressed upon you more then perhaps a hundred times that you should believe repent pray in your Families and instruct your Children and read the Scriptures c. but you could never get up your hearts to the Duty You heard more then once perhaps a thousand times that you should not swear nor lie nor abuse the Creatures to excess nor break the Sabbath c. yet you would go on c. These often Repeatings of your duties will be high aggravations and so many Witnesses of your contempt And indeed this is one End why they are used in the Scriptures and commanded to be used in the Ministry That those that do not obey after all these inculcations may be left without excuse and condemned by so many Witnesses The Apostle useth such an Argument as this to the Corinthians 2 Cor. 13. This is the third time I am He alludes to the Law Deut. 17. 3. coming to you At the mouth of 2 or 3 Witnesses shall every word be established He had sent them three Warnings that he would come to use against the stubborn in spirit Authority Christ had given him for the punishing of their sin and if they did not repent before his coming this three-fold Warning would be as a three-fold Testimony to prove them incorrigible So will all the Repeatings of the same Duties both in the Scripture and in the mouth of Gods Ministers be in stead of so many clear Testimonies of your incorrigibleness when Christ comes to judge and punish the disobedience of the World And look how often your Admonitions and Rebukes have been repeated so often shall the stripes of Gods hand be repeated also He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy Prov. 29. 1. We find in the Gospel that our Saviour makes this a sharp and clear conviction of the Jews stubborness that they would not submit to his yoke and be brought into obedience though they were often required and urged thereunto O Jerusalem Jerusalem thou that killest the Prophets c. how often would I have gathered thy Children together as the Hen gathereth her Chickens under her Wings and ye would not Lukc 13. 34. behold your house is lest unto you desolate It 's damnable to refuse any Duty though but once commanded and to run into any act of sinne though but once forbidden but not to hearken after a thousand Admonitions will be a proof of stubbornness by a thousand Witnesses And the torment of the Conscience in Hell will rise in extremity answerable to the number of the Warnings you have had to have kept you out of Hell All Admonitions sleighted in this life will be remembred in Hell and not one of them forgotren and every Admonition will be a new flame to afflict and torment the never-dying soul Consider these things and be no longer rebellious Let not this Admonition be added as
there is a fourfold kind of faith Historical Temporary The faith of Miracles Justifying â—reden Deo faith 1. Historical faith is the knowledge and beleef of the truth of divine Revelations upon the testimony of God himself Of this the Apostle speaketh Jam. 2. 19. This faith was in Simon Magus Acts 8. 13. 2. The faith of Miracles is a special gift of bringing to pass some extraordinary work or foretelling some certain event by devine revelation 1 Cor. 13. 2. Mat. 17. 20. 3. Temporary faith is an assent unto the Doctrine of the Scriptures accompanied with the external profession thereof and some kind of joy in the knowledge thereof for a time vide Mat. 13. 20 21. Of this faith the Apostle speaks when he saith that Hymeneus and Philetus have overthrown the faith of some 2 Tim. 2. 18. 4. Justifying and saving faith of which the text speaks the great effect of it doth clearly evince it to be a faith of the best kind for no other faith besides justifying can quench the fiery darts of Satan Now in opening the nature of this grace I shall do two things 1. I shall give you a discription of it 2. I shall shew the several steps or degrees of it 1. For the Discription of it I shall give it thus Saving faith is a supernatural special gift of grace wrought in the heart of an elect person by the spirit of God through the preaching of the word of the Gospel whereby he is enabled to beleeve that Jesus Christ is not onely the Saviour of the World but his Saviour and thereupon cast himself upon him for life and salvation according to the promise I shall open this Discription 1. T is a a gift of grace Eph. 2. 8. Phil. 1. 29. Acts 18. 27. He helped them much who had beleeved through grace 1. The first preparing of the heart to it 2. The first plantation of it the infusing of the habit 3. The means whereby it is wrought 4. The preservation and continuance of it all these are of grace Faith is a part of the new Creature the great and chief part of it and the new Creature is meerly of garce T is called indeed a mans own faith subjective but effective originaliter t is meerly of grace Col. 2. 12. The faith of the operation of God 2. T is a special supernatural gift This doth distinguish it from all other kinds of faith and all other common gifts which are bestowed promiscuously upon men by the Lord Heb. 6. 4. T is an evtraordinary gift afforded unto none but special favourites 3. T is wrought in the heart of an elect person T is bestowed onely upon the elect Here the Apostle calls it the faith of Gods Elect Tit. 1. 1. Ye beleeve not because ye are not of my Sheep John 10. 26. And then t is wrought in the heart the Scripture makes the herrt or will to be the seat of faith Rom. 10. 10. With the heart man believeth unto righteousness The will rather than the understanding is the subject of faith because faith is an act of Election whereby the soul chuseth Christ Now election is more than an act of the understanding 4. T is wrought by the spirit of God through the preaching of the Gospel This sets out both the efficient cause and the instrumental cause The efficient cause is the Holy Ghost not excluding the Father and the Son for Opera Tunilatis ad extra sunt indivisa but the Holy Ghost is the immediate worker of it the Father and Son work this and all other graces by the Spirit and therefore he is called The spirit of faith 2 Cor. 4. 13. And the Spirit works it powerfully not only inciting and stirring up the soul to believe by a moral perswasion only but by an Almighty strength creating such an habit in the heart The Apostle therfore mentions the same power for the working of faith which raised up Jesus Christ from the dead Eph. 1. 19. And then the ministry of the Gospel that 's the instrumental cause Rom 10. 17. called therefore the word of faith Rom. 10. 8. Faith is therefore called the fruit of the lips Isa 57. 19. And we shall do well to take notice of this that the Apostle makes it to be the word preached by a lawful instituted Ministry Rom. 10. 15. It s not the preaching of men that run upon their own account but of such as are lawfully sent to preach the Gospel 5. Whereby he is perswaded that Jusus Christ is not onely the Saviour of the World but his Saviour also Faith must have not only have a general beleef but a particular application also The just shall live by his faith Who loved me and gave himself for me 6. And thereupon casts himself upon Christ for life and salvation according to the promise This shews the very nature of faith T is Recumbency upon Christ T is cleaving to God with full purpose of heart Acts 11. 23. T is the casting of our burden upon Christ T is coming to Christ as to a living Stone Faith is nothing else but the souls venturing it self upon Christ according to the promise This I ad according to the promise to distinguish true faith from false presumption 2. The several steps or degrees of this grace I shall give you that in six particulars 1. Knowledge T is impossible that there should be faith in Christ or in any thing propounded by God till there be the Knowledge of it T is true knowledge is not faith they are two several distinct habits yet it necessarily preceeds faith Faith is the sight of the mind now sight presupposeth a visible object The Apostle makes it impossible to beleeve where knowledge is not Ro. 10. 14. How shall they beleeve in him of whom they have not heard there is a knowledge indeed which followes faith 1 John 4. 16. We have known and beleeved the love that God hath to us Faith is called knowledge Isa 53. 11. Faith is an Cognovenius credendo Calvin advised grace it will not rush headlong into unknown paths when Christ asks the man when he had restored to his sight whether he did beleeve on the Son of God he answered that question with another Who is he Lord that I might beleeve on him John 9. 35 36 37 38. and when he knew the person then he both beleeved and worshiped him 2. Assent After the knowledge of the thing propounded is wrought in the understanding then followeth the Act of the Will giving an assent unto that which is known John 3. 33. This setting to of the seal is nothing else but the firm assent of the soul unto the truth revealed that Gods Testimony is true in every thing to which it gives witness This is that which is recorded of Abraham Gen. 15. 6. He beleeved in the Lord i. e. he did freely yeild his assent to the truth firmness stability of all that which God had delivered to him
ariseth 1. from that Naturall Distemper which is in it by reason of sin The Fall of Man did so bruise and crack this golden Vessel that it doth leak ever since and cannot hold that which is put into it The Apostle in Hebr. 2. 1. speakes of this Distemper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The memory is like a Vessel which is rent and full of holes Those golden Hoopes which God in the first Creation did set about this Vessel are either quite broken off or much loosened And then there are secondly also other things which make it so lubrick and crazy as to the retaining of things Spiritual and Divine viz. First it 's over-charged with too many Three Causes of a weak Memory worldly and sinful things the world is so much laid up in this Treasury that there is very little room for Heavenly things to be stowed there Secondly want of Meditation and recollection by this means it comes to pass that many Truths which are recorded in the Memory are as if they had never been set down in regard of use and improvement because by meditation and discourse they are not revived There is an Act of the Memory proper unto man which the Philosopher calls Eustach Phys p. 261. Reminiscentia when a thing which hath been recorded and is forgotten is by the help of Discourse and Reasoning recovered again and made present and without this it is impossible to keep alive the remembrance of many things Now it 's a very general fault not onely amongst wicked men but even amongst the people of God that they neglect this Duty of Discourse and Meditation they do not chew the Cud as they are required and so quite lose many things which they have heard understood and sometimes remembred Isaac went into the fields to meditate Gen. 24. 63. David used to meditate on Gods Statutes as well as to read and hear them Psal 119. 15. Thirdly the Devil he pilfers out many Truths he comes with his false Key and picks the Lock of the Memory and so the soul is bereaved of many a precious Truth vid. Mat. 13. 19. He comes and searcheth the books and whatever he finds there that may be prejudicial to his Kingdom he either quite takes it off the File or else so blurs it with his black Lines that in a very short time the Record becomes altogether useless Therefore for the strengthning of the weak Memory it 's not without need that things of moment and concernment should be inculcated and repeated 3. in regard of the Will and that 1. from the deadness and slowness and untowardness of the Will and Affections to embrace and give entertainment to saving truths at first when offered The heart of man is like hard Marble harder then any Adamant Zech. 7. 12. Impressions are not made upon it with one blow the Iron is not heated through with once putting into the fire there is a reluctancy and contradiction in the Will against the receiving of things of this Nature Ye stiff-necked and uncircumcised in heart ye have alwayes resisted the Holy Ghost Act. 7. 51. The Apostle speakes of many Remora's and Obstructions in the heart which hinder the effectual working of the Word 2 Cor. 10. 4 5. Strong holds carnall reasonings things exalting themselves against the knowledge of God and high thoughts c. The soul is full of surmisings prejudices objections and strong opposings the strong man armed keeps the house and by force of Arms contends against divine Truths especially such as are of weightiest concernment And therfore there is need of urging and pressing the same things over and over and that with earnestness that these high Towers may be levelled And then 2. After that the heart hath submitted and yielded it doth in a very short time through the prevalency of indwelling corruption revolt and grow stiffe again and is very backward to practise Truths subjected unto It was the sad complaint of one of the Ancients that of all Trades and Imployments Chrysost that of the Ministry is most difficult as in other respects so in this that he can never finde his work as he leaves it Let a Carpenter or Mason or any other Crafts-man shape and square and polish his work and when he returns he findes it so but the Devil he mars a Ministers work as soone as ever he hath done When he hath digged a well of godly sorrow this Philistine comes and stops it up presently When he hath stubd up the thorns the Devill comes and plants them again or more in their room When he hath cast down the Wall in one week yea in one night he findes it set up again c. Every observing and selfe-searching Christian knowes the truth of this by sad experience When any holy Resolution hath been with much labouring begot in the heart Satan and his own corruption working together do soon cool check the form he brought with him from hearing the word is soon unfashioned again Oh Israel thy goodness is as the Morning dew and as the early Cloud it presently vanisheth away Hos 6. 4. Commands are not easily obeyed therefore there must be precept upon precept The consolations of the Gospel are not easily preserved therefore there must be promise upon promise It s a hard thing to go on in duty constantly the heart will backslide It s a hard thing to keep it light and constant and close c. The Church of Ephesus had left her first love Rev. 2. 4. 5. Ephraim was a back-sliding heyfer Hos 4. 16. they were revolted and gone Thy people saith God to Moses have soon corrupted themselves c. Exod. 32. 7. 8. Paul had faithfully preached the Doctrine of justification by faith to the Galathians when he was personally with them but in a very short time they were apostatized by the fraudulency and craftiness of false Teachers therefore he is forced to write to them the same things again vid. Gal. 1. 6. We see the Disciples of Christ though they were commanded and intreated by their Master to watch with him when he was in his Agony ready to die for them yet as soon as he was departed they fell asleep again and though he came and reproved them yet they fell asleep again vid. Matth. 26. 38 39 40 41 42 43 44 45. A man would wonder that when Christ had told them that the pangs of death were upon him yet they should fall asleep c. We have a discovery in them of the hearts Apostacy Vse 2. This should be a Directory for the Ministers of the Gospel That they would not be contented onely once to name necessary truths but to be ever and anon as they observe the slackness and negligence of people in practising pressing and urging the same again and again There are some Doctrines which are as standing Dishes as the Doctrine of faith Repentance c. these are of necessary and daily use and people must be
cause If either of these be wanting there can be no comfort in undertaking any Warre To go forth in any publique Warre against any without the Call of lawfull Authority is to commit murther I say in publique Warre because in case of absolute necessity when a man is assaulted by Theeves and Robbers pro termino in divisibili for that very instant he is his own Magistrate Andrews upon the Commandments p. 741. Exod. 22. 2. Necessitas dicit legem Legi It s observed that when Joshuah was dead the Children of Israel could not go out to warre though with the Canaanites whom God had devoted to destruction till they had received Authority from God they would first have a lawfull Guide Judge 1. 1. After the death of Joshua it came to passe that the Children of Israel asked of the Lord saying Who shall goe up for us against the Canaanites first to fight against them And David would not fight with Goliah untill he had a commission from Saul 1 Sam 17. 37. And to undertake a war when the cause is not just is no lesse then a breach of the same commandement Thou shalt not kill Especially in the magistrate who makes such a war for whether the private person who is a subject is to dispute the law fullnesse of the Princes war or whether he be not engaged to assist upon his command if he know not the war to be absolutely unrighteous is a great dispute but it is without controversy that the Authority making an unlawfull war is guilty of Murther But now in this matter there is a concurrence of both these 1 you have a lawfull Authority calling you out to fight God who is the Supreme Authority to whomall creatures owe obedience and subjection he calls you to make opposition against Satan And then 2 The cause is very just For Satan in assaulting any of the Children of God is a meer usurper he hath no right over you you are not his but the Lords by creation by redemption by speciall dedication c. Satan is Tyrannus sine titulo you do but defend your own souls and the Territory and Dominion of God and Jesus Christ in you and over you whose Dominion you are bound to preserve 3 From the Necessity of opposing There 's no other meanes which can do us any good if this be neglected There are but these four things which can be imagined to help an assaulted Christian Flying Yielding Compounding Opposing now none of these besides the last will be available in this case 1. Flying is to no purpose Whither can he Fly 1 There 's no castle or place of refuge on earth which can keepe out Satan The Devils are Spirits Spirituall wickednesses Eph. 6. 12. and we know no earthly place can keep out a Spirit Spirits have not flesh and bones they can easily penetrate into any place you cannot keep out the ayre out of any close Dungeon and how then can you keep out Satan who is more spirituall then the ayre or the light 2 The Devill is swift of foot he can easily overtake you if you should fly And ti 's observable that in all the spirituall Armour there is nothing appointed to cover the backparts If you once turne your back you give the Devill a faire marke where his Arrows will presently fasten 2. Yielding will not helpe you the Devill is a very mercilesse creature he that submits himselfe to his fury puts the Knife into his own bowels The Devill gives no quarter to any sinner that ever yeelds some Say of the Lyon that he will spare the prey that lyeth under his feet but this roaring Lyon the Devill is most cruell to them that stoope And then besides he that yeelds puts himselfe out of the compasse of Christs prayer I have prayed for thee that thy faith faile not Luc. 22. 32. Christ doth not make intercession for yeelding sinners but for opposing sinners he prayes that the faith of contending sinners do not faile but he doth not intercede that such as will not fight should be defended 3 Compounding is unavayleable Satan will never make any composition but for his own advantage and the Devills advantage will be the sinners detriment if not his destruction And besides if he should seale to any good termes yet would he keepe none He is a perfidious creature as wel as a mercilesse creature when he speaketh a lie he speaketh of his own forhe is a lyar and the Father thereof Joh. 8. 44. I will be a lying Spirit in the mouth of all his Prophets saith Satan to God when he had power given him over Ahab 1. Reg. 22. 22. He is a dissembler therefore when he maketh his voyce gracious believe him not for there are seven abominations in his heart Pro. 27. 25. The Devill somtimes transforms himselfe into an Angell of light 2 Cor 11. 14 but he is never more an Angell of darknesse than when he is transformed into an Angell of light He is never a greater enemy then when he appeares in the shape of a friend When he set upon our first parents he came to them as a friend pretending his griefe that they were debarred from the tree of knowledge makes himself a greater friend than God was Hath God said Ye shall not eat of every tree in the Garden Gen. 3. 1. as if he should say My soul is troubled for you that the desire of your soul should be with-held from you take but my counsel your condition shall be betterd But what was at the bottome of that friendship we find by sad experience When he set upon the second Adam he pretends the like friendship to him If thou be the Son of God command that these stones be made bread Mat. 4. 3. He seemes to be much affected that a person of such worth as Christ was should want bread after forty dayes fasting but his intention was to have choked Christ and all his Elect with his bread If ever Satan reach out his hand to kiss you be sure there is a dagger under his garment to stab you like Judas he hath the greatest prank of Treason to act When he comes with an Hail Master 4 From the benefit of resisting As there is hazard of ruine in submitting so there is certainty of Victory in opposing When Christ had made avaliant resistance the text saith the Devil gave way left him Mat. 4. 11. And so wil he at least be inforced to leave if you continue in your opposition We have not onely a Promise for this Jam. 4. 7. but we have many Experiences Job by his constancy in opposing over-came the Tempter at last God appeares in the end of the battel and gives him the garland Cap. 42. 7 8. Peter was sifted much but he overcame at last Paul was long and sorely buffeting yet triumphed before his death in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of Victory 2 Tim. 4. 7 8. and is now in despight of
the Devil a triumphant Saint And all that glorious Company in Heaven who are described with Palms in their hands and Robes upon their backs and Crowns upon their heads Rev. 7. 9. are at this present singing the song of Victory unto God and unto the Lamb. Reproof to two sorts of persons Vse 1. 1. Such as instead of withstanding Satan the evil Spirit withstand and oppose the Spirit of Christ quenching and grieving and resisting his blessed Motions Steven sayes this to the charge of those obstinate Jews Act. 7. 51. Ye stiff-necked and uncircumcised in heart and eares ye have alwayes resisted the Holy Ghost as your Fathers did so do ye There are many in this way of opposition resisting the Spirit in the Ministry of the Word and in the immediate motions and suggestions put into their hearts When the Spirit moves them to pray they oppose him When the Spirit bids them hear they stop their eares and when the Spirit bids them Seek ye my face they answer Thy face will we not seek I would have such men to consider a few things seriously These two things 1. There 's no man knows whether the Spirit will move once more in his heart or no That which Solomon saith in another case we may as truly say in this case Eccles 8. 8. There is no man hath power over the Spirit to retain the Spirit The Spirit of God is a free Agent He workes when and where and as long as he pleaseth he bloweth where he listeth c. Many a man would now be glad to feel those movings upon his soul which he hath stifled formerly by his own sinful opposings but cannot redeem them 2. How unable you will be to act in any good when the Holy Spirit of God is silenced 'T is the Spirit of God which workes in you both to will and to do Phil. 2. 23. And if this Wheel do not turn there will never be any good motion in the Soul The Soul without the Holy Spirit is but as a dead Corps with a living soul not able to act at all If there be neither Wind nor Tide the Ship cannot sayl The Spirit of God is both the Wind and Tide of all Motions in the soul and if this stir not there is no action It is with man in regard of spiritual operations as it was with the Wheeles in Ezekiels Vision and the living Creatures Ezek. 1. 19 20. 21. When the living Creatures went the Wheeles went by them and when the living Creatures stood the Wheeles stood and when the living Creatures were lifted up the Wheeles were lifted up c. The Soul of Man is a Wheel which is fit for motion but it cannot move when the Spirit of God doth not move If the Spirit stand still the Wheeles stand still and if the Spirit be lifted up the Wheeles are lifted up otherwise no motion 2. Such as instead of withstanding the Assaults of Satan do indeed carry on the assaults of Satan use all meanes they can that they may both fashion and animate and give breath to all Satans Conceptions in their own and others hearts They hatch the Cockatrice eggs and weave the Spiders web Isa 59. 5. They are ready to put Tooles and Instruments into the hand of the Devil and to do his work for him The Apostle speakes of some that make provision for the flesh to fulfill the lusts thereof Rom. 13. ult So many make provision for the Devil that they may accomplish his temptations They use all means to edge his temptations that they may pierce to the bottome they put feathers upon his arrows that they may fly swiftly Jonadab was guilty of this sinne towards Ammon He sets on the temptation of the Devil and promotes sinne and becomes a Pander to his lust 2 Sam. 13. 4 5. Jezabel she promotes Satans temptation against her husband I wil saith she give thee the vineyard of Naboth 1 Reg. 21. 7. She became a very Devil to her Husband so do many persons to themselves go up and down seeking occasions and opportunities to further Satans temptation If Satan tempt them to drunkenness they go presently abroad to seek Companions and if he perswade them to uncleanness they use all helpes and incentives to that sinne c. It is a very cursed thing and a sacrilegious sin to help the Devil against Christ either in your selves or others The Serpent was cursed for being an Instrument to the Adversary in his assaulting of our first Parents Gen. 3. 14. And Jezabel bears this infamous brand She made Ahab to sin Jezabel his wife stirred up c. Such as blow up Satans sparks of temptation in their own hearts are Felones de se Self-Murtherers which of all Murtherers are the most bloody and confiscate all they have Exhortation to perswade all Christians to Vse 2. this resolution Play the men and stand out against the Devil and all his Instruments Keep your footing and yield not in any case though he come upon you as Goliah did upon David with open mouth yet keep your ground and flinch not at any hand And for your encouragement consider 1. That Satan is but a Creature though he be strong and cruel yet his strength is but a created strength he is potent but not omnipotent Omnipotency is incompatible to a Creature He is the strong man armed but Jesus Christ is stronger then he and though you cannot yet he can disarm him and take away that wherein he trusteth Luke 11. 22. 2. That he is a Creature under a Curse This may take off much from that dreadfulness which many look upon him with vid. Gen. 3. 14. Cursed shalt thou be above all the Beasts of the field c. There is nothing which may more encourage a Child of God in his spiritual Encounters then this That all he dispures against are under a Divine Execration Gods Curse is a weakning thing 3 He is a wounded and conquered Creature Gen. 3. 15. He shall break thy head and thou shalt bruise his heel Our Saviour I remember encourageth his Disciples against troubles from the World by this very Argument I have overcome the World Joh. 16. 33. He hath overcome the Devil as well as the World for he triumphed over Principalities and Powers on the Cross Col. 2. 15. Christ put Satan to flight in his assaults Matth. 4. 11. and that as our Head Satan overcame all Mankind in the first Adam but in the second Adam he is overcome by all the Elect in Christs Victories Ephes 2. 6. So in this 4 He is a chained Creature also Rev. 20. 1 2. God keeps him fast in Irons he was put into Fetters ever since his 2 Pet. 2. 4. first Rebellion and he cannot shake them off Jude 6. And this chain doth so confine him that he cannot stir until God slack his Chain Let me touch his flesh and bone and he will curse thee to thy face Job 2. 5. And ye know
yet according to the tenour of the Gospel I hope thou wilt pardon me for thou knowest my heart is right in thy sight and Psal 7 8. he prayes that God would judge him according to his integrity and according to the righteousness that was in him 6. This Grace of Truth is the way to have fellowship and communion with God Hypocrisie and false-heartedness is a bar in the way of our Communion God will not shew his face with joy unto such whose hearts are rotten Hypocrites may tell you of much Communion they have with God and of great joyes they find in their spirits but this their joy is but like a Land-flood it is quickly dryed up again a few Sun-shine dayes sokes-in all this joy It is indeed but a false joy which comes from Satan transformed into an Angel of Light and it shall be but for a moment Job tels us Job 13. 6. that a hypocrite shall not come before him He shall not see the face of God with any joy No no Communion with God is onely promised to sincerity Jam. 4. 8. Draw nigh to God c. Cleanse your hands ye sinners purifie your hearts ye double minded And therefore David upon the profession of this integrity calls upon God for his presence Psal 101. 2. O when wilt thou come unto me I will walk in the midst of my house with a perfect heart 7. Integrity is the way to dant all your enemies To warp from the wayes of God will much encourage your adversaries it will make them more bold and more violent but perseverance and holding on in your integrity will in due time make your hearts fail Herod was afraid of John Baptist because he was a sincere man Mark 6. 20. And it 's said of Saul that because David behaved himself wisely he was afraid of him 1 Sam. 18. 15. 8. Sincerity of Heart will be a strengthning Cordial to your soules in the day of affliction and trouble Integrity is the best way to keep you from trouble and to deliver you out of trouble but if at any time ye do fall and lie under trouble Integrity will be a soft Pillow to rest your heads upon in the evil day vid. 2 Cor. 1. 12. This is our rejoycing the testimony of our Conscience that in simplicity and godly sincerity c. This was that which made the Martyrs so joyful in Prison This was that which kept up the heart of Job in his great sufferings and this made Paul and Silas sing with so much joy when their feet were fast in the stocks Act. 16. 9. Integrity will make the end of your life peaceable You may have Contentions and Warrings and unquietness in the way but you shall be sure to find calmness and serenity and peace in the end This is promised Psal 37. 37. Mark the upright man c. for the end of that man is peace The beginning and the middle of the Hypocrite may be in some kind of tranquillity but the end will be a storm Job had many a sore storm but his latter end was peaceable and serene That 's well that ends well the Hypocrites portion is to lye down in sorrow Esa 50. 10 11. Thus for Motives 2. For Directions to get and keep sincerity take these viz. 1. Study well and improve aright the Doctrine of Gods Omnipresence and Omniscience He that doth truly believe that Gods Eye is upon him will not give way to Deceitfulness and Hypocrisie in heart remember that God is a Heart-searching God This is that Direction which God himself gave to Abraham to keep his heart sound Gen. 15. 1. Walk before me and be upright This was that which kept David intire Psal 18. 23. I was upright before him or in his sight and kept my self from mine iniquity The want of this is made the reason of all the fals-hood of Ephraim Hos 7. 1 2. They consider not in all their hearts c. 2. Take heed of worldly policy Fleshly wisdome is like rust it will eat up sincerity if ye hearken to it The Apostle opposeth these two one unto another 2 Cor. 1. 12. In sincerity and godly simplicity not with fleshly wisdome The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enmity with God God would have his people to be prudent and to hear the voyce of right reason Reason is not given in vain Be wise as Serpents c. but he would not have them make carnal Wisdom their Oracle He consults first the justum and then the commodum He that consults with flesh and blood will hardly keep upright in declining-Times Fleshly Wisdome would have dictated a hundred things to Daniel would he have hearkened to it 3. Be much in the Duty of self-searching Take heed of putting too much credit and confidence in your own hearts He that trusts in his own heart is a fool Prov. 28. 26. You have the seed of rottenness in your soules and if you do not keep them in a constant course of Physick they will grow corrupt before you be aware David's prayer should be your prayer Psal 139. 23. 24. Search me O Lord c. 4. Consider the end of Hypocrisie It will be your shame in this world Psal 119. 80. Let my heart be sound in thy statutes c. Hypocrisie is an in-let and door to all other sins 2 Tim. 3. init a man that hath the form of godliness without the power will be any thing in time It will be your sorrow in another world Hell is said to be made for Hypocrites Mat. 24. 51. Thus much for the first piece of this Armour The Girdle of Truth LECT 11. Decemb. 19. 1649. EPHES. 6. 14. Stand therefore having your loyns girt about with truth and having on this Breast-plate of righteousness V. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THese words contain the second piece of the spirituall Armour And this is fitly added to the former having your loins girt about with truth In lumbis maxima vis est stantium If the loyns be infirm the whole man is full of trembling and with the least violence presently falls to the ground Integrity and sincerity strengthen the loyns and make the body stable Deme Christiano veritatem corruet protinus Bullinger in locum Now the breast is as necessary for our sure standing as the loyns though the loyns be girded yet if the breast be open to violence the party comes suddenly to the ground All the vitall parts the heart liver lungs c. are in the breast and if those be not carefully secured and preserved death and falling doth suddenly ensue A little wound in the breast is mortall and incurable Therefore the Apostle would have his Souldier to make careful provision for that part he must be as careful to put on his Breast-plate as his Girdle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the breast viz. the whole upper part of the body before from the neck to the thighs and it also signifies that Armour which
will do righteously not only when he may be rewarded but also when he is sure he shall be persecuted for righteousnesse sake He can distinguish between fas and nefas when the generation wherein he lives is wholly devoted to wickedness This is the character of Noahs righteousness Gen. 7. 1. You have a description of that Generation Chap. 6. 5. In this Generation Noah kept his righteousness This the Apostle exhorts the Philippians Phil. 2. 15. That ye may be harmless and blameless c. in the middest of a crooked and perverse generation Yea a righteous man in such a generation by a spiritual kind of Antiperistasis endeavors to walk more righteously For 1. Times and Ages Men and Custome are not the guide of his Life but Conscience rightly informed by the Word of God 2. The more loose his generation is the more necessity he sees lying upon himself to practise Holiness both to keep it up in the world and to confute the want of it in other men If he live in a Covenant-breaking and Covenant-denying and Covenant-forswearing generation he sees that he hath the more reason to walk in Covenant maintaining and Covenant keeping c. 6 The righteous person is one who doth in his heart bewail the unrighteous practices of other men This is the Evidence of Lots righteousness vid. 2 Pet. 2. 8. That righteous man dwelling among them in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds Thus also did the Holy men in Jerusalem in a time of wickedness Ezek. 9. The sins which were a sport to others were a sad grief to their soules When others were singing to their idols they were sorrowing for that mirth they did not onely murmure against their sins but they did mourn for them and that with sighing and tears 1. A righteous man knowes both the filthiness of sinne and the mischiefe of sinne 2. A righteous person hath fervent love to God and hearty Affection to the soules of men this makes him mourn for the sins he cannot mend 7 The righteous person is one who is gladly willing to be told of any act of unrighteousness He is sorry to do unrighteously but not sorry to be told of his unrighteous Doing He will thank God for making any an Instrument of reproving and he will honour and love the Instrument for his faithfull admonition He will not like Ahab imprison a Micajah nor yet with Herod cut off the head of a faithfull Reprover but will be pleased with the discovery of sinne though from an enemy Famous and renowned is the example of David for this 1 Sam. 25. 32 33. He had received an unworthy affront from a man to whom he had shewed much kindness ver 15 16. The men were very good to us neither missed we any thing as long as we were conversant with them in the field c. And now he was upon his march in the heat of blood to avenge that wrong It was but a woman who came to meet him and one who was so neerly related to Nabal that what she said might be rendred suspected and yet because she spake both Reason and Religion David was convinced of his sinne blessed God and blesseth her retreats from his march yea his soul was so knit to Abigail for her faithful advice that as soon as her husband was dead he took her to wife she was ever after precious in his sight Solomon maks this a distinctive note between the godly wise and the wicked the one loves sinne but hates rebuke the other loves rebuke but hates sinne Prov. 9. 8. A faithful Reprover is as a Looking-glass wherein our spots are seen and he that loves to be clean hates no Looking-glass unless it be a false one that makes him fairer then he is A faithful Rebuker is as a Physician to the soul he comes to lance but it is in order to a cure no man that loves to live hates the Physician unless he be in a distemper but honours him and bids him welcome Let the righteous smite me it shall be a kindness let him reprove me it shall be a precious oyl which shall not break my head so the righteous person thinketh and so he speaketh Psal 141. 5. A righteous person is as willing to have his sinne discovered as his graces and as willing to be smitten for his sinne as encouraged for well-doing He loves a plain-dealing Ministry that will tell him of his sinne without flattery he would not have bitter put for sweet or sweet for bitter Secondly wherein the usefulness of this Breast-plate stands as to the resisting of Temptation I shal shew you this in these three Particulars viz. 1 Righteousness gives boldness and courage to the soul in the day of Temptation Resolution of spirit is of very great advantage to a souldier If the heart be faint the hands tremble When the people of Israel went out to War against their enemies God gave this Law amongst others that the Officers should make a Proclamation in the head of the Army That whosoever was fearfull and faint-hearted should go and return to his house lest his Brethrens heart faint as well as his Deut. 20. 8. Cowardliness doth give a very great advantage to the enemy Now Righteousness and Innocency of life makes the soul valiant Hic murus aheneus esto Nil conscire sibi nullâ pallescere culpâ Innocency of life is the best Cordial to remove tremblings from the soul Pro 28. 1. The wicked flee when no man pursueth but the Righteous are bold as a Lyon The word is as a young Lyon in the Hebrew Of all Beasts the Lyon is most valiant he is the King of Beasts and of all Lyons the young Lyon is most valiant in regard of the abundance of naturall heat which is in him Righteousnesse gives a Lyon-like boldness to the soul in the day of Temptation guilt makes the heart melt Thou hast driven me out this day from the face of the earth c. And it shall come to pass that every one that findeth me shall slay me Gen. 4. 14. Carnificem fuum gerebat his Conscience was his Tormenter and the guilt of his sinne did so infeeble his spirits that though there was not then a man living besides his Father yet he thought he should be taken away by a violent death Now the ground of the courage arising from Righteousness is not from the merit of Righteousness for in respect of Merit all our Righteousnesses are as a filthy rag Isa 64. 6. But upon these considerations it makes the soul valiant in that 1. It pacifieth the Conscience by giving us an evidence of our Justification and of the acceptance of our persons through grace in the sight of God Holinesse and Righteousnesse is an Argument that we are the redeemed Ones of Jesus Christ Luke 1. 74 75. Righteousness of Conversation gives the soul an evidence of its election 2 Tim. 2. 19. Departing from
speaks there of Christs coming in this life to avenge and deliver his elect the earth shall be so low and deliverance shall be so improfitable that the report of it will not be beleeved as the people of God in former time had not faith to beleeve their deliverance from Captivity Isa 63. 1. 2. So shall it be saith our Saviour when Christ comes to avenge his afflicted people under the Gospel that cry unto him And if there be so few that can beleeve a temporal deliverance how few are there that can beleeve for the saving of their souls No wonder then if Satan overcome so many 3. How needful it is for the Minister of the Gospell to be often preaching about the Doctrine of faith Those weapons and postures which are of greatest use to the Souldier the Captain ought to be most diligent in instructing the Souldier in them The Ministers of the Gospel are the Captains of the Lords Host they are to train and exercise all the spiritual Souldiers of Christ they are to teach them the use of their Arms and all their postures that they may be deetrous in the day of battel If any Souldier be wounded for want of arms or of skil to use them through their default God wil require it at their hands Now of all the pieces of spirituall Armour the shield of faith is the most necessary and therefore the Doctrine of faith should be most frequently preached 4. This shewes what necessarily lies upon the sons of men to prove and examine the truth of their faith If the shield of faith be rotten or counterfeit the soul is undone in the day of Temptation if the shield of faith be sound and armour of proof the strongest assaults of Satan will be repelled with comfort Prove your selves whether you be in the faith or no 2 Cor. 13. 5. T is necessary to try 1. Because there is not a man in the world which hath heard of Jesus Christ but thinks he beleeves in him To be accounted an Infidell or unbeleever is a matter of such reproach and infamy as that no man is willing to lye under it 2. Because the heart is very deceitful and in nothing more subject to be mistaken than in this case There is a false presumption and foolish fancy which would gladly be called by the name of faith John 2. 23. 24. When Jesus was at Jerusalem many beleeved in his name when they sawthe miracles wch he did but Jesus did not commit himself unto them because he knew all men They did presume that they beleeved in Christ but Jesus Christ knew their faith was nothing else but a meer fancy and groundless presumption 3. Because the Devil useth all the skill he can to deceive the sinner and to make him confident that he doth beleive as he endeavours to perswade the true Beleiver that his fruit is rotten so he endeavours to perswade the unbeleiver that his presumption is faith That I may help them in this inquiry I shall do two things 1. Discover some mistaken grounds which men go upon thinking that to be an evidence of saving faith which is not so 2. Lay down some positive evidences of true faith 1. There are two great mistakes about faith by which many are deceived Viz. 1. Some are deceived in regard of knowledge and assent They think they have true justifying faith because they have the doctrine of the Gospel and give as they think a right assent to the same for the removal of this mistake I shall first shew that both these may be without saving faith Secondly I shall shew how the knowledge of an unbeleiver and his assent differ from the knowledge and assent of true faith 1. That Knowledge and Assent is not faith T is granted that there is no faith truely wrought without Knowledge and Assent but that there may be Knowledge and some Assent where saving faith is not appears by these two reasons 1. The most wicked and prophane persons in the world may have and many times do attain unto a more exact knowledge of the Doctrine of the Scriptures than many a true Beleiver And they may also assent unto those truths The Apostle speaks of some by way of supposition that may understand all mysteries and have all knowledge and yet want saving faith 1 Cor. 13. 2. All this is but an historical faith Judas had the knowledge of the Scriptures and gave assent to them he preached the Gospel to others and yet wanted faith John 6. 64. There are some of you that beleive not you know what will be the plea of many in the latter day Math. 7. 22. and yet had not one drachm of saving faith I shall desire you to peruse but that one Scripture well Rom. 2. 18 19 20 21 22 23. and then you will conclude that neither the knowledge of nor the assenting to the doctrine of the Scriptures is saving faith but are ordinarily without it 2. The very Devils themselves are beyond the most intelligent Christians in all matters of knowledge They know the history of the Bible more exactly than we Satan was not ignorant of Scripture when he set upon our Saviour Math. 4. 6. And the Devil also gives assent to the truth of the Scriptures Jam 2. 19. He acknowledged Christ to be the Son of God Math. 8. 29. What have we to do with thee Jesus thou Son of God as full a confession for the matter and substance of it as that which Peter made Thou art Christ the Son of the living God Now that which is fained in the worst of men and in the very Devils can neither be true faith nor an evidence of it 2. If we come to examine that knowledge and assent which is in wicked men with that which is in a true beleiver we shall find a vast difference for 1. concerning their knowledge there are three differences 1. The knowledge of a true Beleiver is an experimentall knowledge but the knowledge of an unbeleiver is meerly notional and speculative A Beleiver hath in his heart a lively sense and feeling of all those truths which he hath the knowledge of in his understanding They are truths in his heart as well as in his head That promise of God Jer. 31. 33. I will put my Law in their inward parts and write it in their hearts is made good to every true Beleiver and to him alone His heart is an Index or Commentary by which through the Spirit of God he can understand divine truths 2 Cor. 3. 3. Ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in the fleshy tables of the heart This is the meaning of that of our Saviour John 7. 16 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 2. The knowledge of faith is
a practical transforming knowledge His knowledge is diffused into every step of his life into every action his life is reformed by his knowledge and conformed to the truths of God whereas the knowledge of an unbeleiver neither changeth his heart nor life except it be from evill to worse his knowledge puffeth him up 1 Cor. 8. 1. it makes him more proud and more sensual It s said of the Heathen that they retained nor God in their knowledge Rom. 1. 28. but became vain in their imaginations the one hath onely the form of knowledge Rom. 2. 20. the other hath not onely the form but the power and the life also 3. The knowledge of faith is a knowledge which raises the heart nearer to God The knowledge of a Beleiver crucifieth the world unto him and him unto the world Gal. 6. 14. vide Phil. 3. 8. 10. whereas the knowledge of an unbeleiver bows down his soul nearer the earth 2. Concerning the assent of an unbeleiver it differs from the assent of true faith thus 1. The assent of faith is a chearful assent It s free But the assent of an unbeleiver is without joy Jam. 2. 19. The devils beleive and tremble so do the unbeleiver at least concerning some truths 2. The assent of faith is universal So is not the assent of an unbeleiver at least his chearful assent There are some truths in the Scripture which threaten ruine and destruction to all in his condition these he cannot assent to at least joyfully There are some truths which call him to the practise of such things which he hath no affection to the crucifying of sin the mortifying of corruptions cutting off the right hand c. he had rather these were not truths than real truths he hath secret wishes that these truths were either raced out or else that they had been propounded with a greater latitude 2. Mistake is about Application He that can truly apply Christ to himself hath true faith in Christ for this is the Ratio formalis the special act of faith Now many an unbeleiver thinks he can apply Christ as well as any other Those in Luk. 13. 25 26 come to Christ with much seeming confidence as if they had been of intimate acquaintance with him Lord Lord open to us and yet never had saving faith in him I shall here shew a threefold difference between the Application of a Beleiver and an unbeleiver 1. The Application of saving faith is from something of Christ wrought savingly within him He finds the Image of Christ in him he hath well grounded hopes of it and therefore applies Christ to him As Thomas in another case sees the print of the nails and then saith My Lord and my God So a true Beleiver sees upon his soul the print of the nails the dyings of the Lord Jesus the Characters of his death burial resurrection and therefore applies him to himself Whereas the application of Christ made by an unbeleiver is meerly from that discovery which is made of Christ in the Scripture and not from any intrinsecal worth which he finds upon his own heart vide Galat. 2 20. there you have Pauls application I live yet not I but Christ liveth in me c. What ground can you shew within you why Christ is yours 2. The Application of saving faith is alwayes agreeable to the tenor of the Promise and Covenant wherein Christ is held forth Vide Ezek. 36. 25 26 27. Faith applies the grace of Christ as well as the merit of Christ applies Christ for sanctification as well as for justification applies the water as well as the bloud the application which an unbeleiver makes is onely or chiefly of the comforts and of the purchase of Christ c. he applies the Merit of Christ not the Spirit of Christ the Promises not the Commands c. whereas true faith applies him universally his Kingly and Prophetical Office as well as his Priestly vide Phil. 3. 9 10. 3. The Application of faith is alwayes accompanied with self-Resignation The true Beleiver doth as chearfully surrender himself to Christ as applies Christ to himself So did the Apostle Phil. 3. 12. he would not onely apprehend but be apprehended And so the Church Cant. 2. 16. My beloved is mine and I am his He doth not onely apply the sin offering but he offers also the burnt Offering The Apostle Rom. 12. 1. would have Christians to yeeld themselves to God c. The unbeleiver he onely applies Christ to himself he doth not voluntarily yeeld himself to Christ he doth not dedicate himself to Christ by holiness and obedience 2. I shall now give some positive evidences of true faith I shall ground them upon several places of Scripture 1. That of the Apostle Acts 15. 9. Purifying your hearts by faith Heart purity is a necessary concomitant and consequence of saving faith Jesus Christ saith the Apostle is made unto us of God wisdom righteousness sanctification c. 1 Cor. 1. 30. If by faith thou hast Christ for thy righteousness he is also thy sanctification He whose heart is unpurified is destitute of the grace of faith Now the purification of the heart may be known by these five evidences 1. A purified heart is a heart that truly bewails all pollutions and impurities The most clean heart hath some pollution unmortified but he hath no defilement unlamented his stains and sores and spots are his greatest burthen his heaviest sorrow Pauls body of death put him to more grief than all the troubles which befel him in his whole life Rom. 7. 23 24. Is it so with thee Dost thou bewail the uncleanness of thy heart cordially sadly secretly Thou wouldest gladly be delivered from it Thou canst neither eat nor drink nor sleep quietly with it The impurity of thy heart turns thy sweetnesses into bitternesse This is certainly an effect of true faith Vide Zech. 12. 10. Looking upon Christ is beleiving in him this beleiving is expressed by sorrowing And if thou wouldest in truth be rid of thy corruptions thou wilt then diligently make use of all meanes be they never so painfull never so costly that may cleanse them away 2. A purified heart will kindly accept of brotherly reproof for his impurity or any advice that may make him clean He will love a person better all his life for any faithful rebuke or counsel Psalm 141. 5. Let the righteous smite me it shall be a kindness c. David shews the purity of his heart by his accepting the rebukes of Abigail 1 Sam. 25. 32 33. A heart that is purified is best pleased with that Sermon that comes closest to his conscience he would have all his heart discovered to himself Hide nothing from me said Eli to Samuel 1 Sam. 3. 17. Yea he begs that God would search his heart for him Psalm 139. 23 24. Whereas a heart that is unclean cares not to have any spot discovered he either openly flies in the face or else secretly hates
dye either presuming or dispairing And you will be encouraged to this if you consider how many thousands have been brought out of themselves unto faith in Christ by the power of Gods Spirit working in and by this meanes Hereby Lydia was brought out of unbeleef Hereby the Jewes who crucified Christ were brought to beleeve in Jesus Christ for the saving of their souls Acts 2. 37. Now when they heard this they were pricked in their heart c. There is still the same Institution and the same effectual Power of the holy Spirit in this Ordinance for the working of the same disposition in thy heart Thus much for the fourth piece of this spirituall Armour the shield of Faith The next is the Helmet of Salvation of which in the next verse EPHES. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And take the Helmet of Salvation IN these words we have the fifth Lect. 27. Feb. 21. 1649. piece of the spiritual Armour which is recommended to a Christian for his safe standing in the day of spiritual encounters viz. The Helmet of Salvation It is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it doth totum caput circumqua que munire The Helmet is that defensive Armour wherewith the Souldier doth protect his head and face from danger in the day of battel That which is meant by this Helmet is the grace of the hope of salvation so it is interpreted by this Apostle in 1 Thess 5. 8. Let us who are of the day be sober putting on the breast plate of faith and love and for an helmet the hope of salvation The hope of salvation is called Salvation by a metonymy because it doth expect salvation and because where it is true it doth produce and bring forth salvation As salvation is the end of faith so it is also the end of hope Col. 1. 5. And therefore the Holy Ghost gives to it the name of salvation We read in Scripture of a twofold salvation A Temporal and an Eternal Salvation Of the temporal Salvation we read Exod. 14. 13. 1. The outward deliverance of the Lord Psal 37. 39. c. Of eternal Salvation we read Luke 19. 9. Though hope be exercised about temporal Salvation c. Yet here eternal Salvation is meant In the words we may for method sake observe tow things 1. The thing enjoined The hope of Salvation 2. The manner of the injunction Take The lesson from the whole is this Viz. He that would withstand and overcome Satan in the day of Temptation must be very careful to Doctrine take and keep the well grounded Hope of eternal Salvation as an Helmet upon his head In the handling of which Doctrine I shall open these three things 1. I shall open the nature of this grace of Hope shew how it agrees with and how it differs from the former grace of Faith 2. I shall shew you wherein the grace of Hope is like a Helmet 3 Wherein its useful to resist and overcome Temptations 1. Hope is a saving grace of Gods holy spirit wrought in a regenerate person whereby he doth firmly and patiently expect the certain accomplishment of all future good which God hath promised and faith beleeves In the opening of this Description we shall see both wherein it agreeth and wherein it differs from faith There is such an Affinity between faith an hope that they can hardly be differenced they cannot be separated one from another they have respect one to another as the two Cherubins on the mercy seat Exod. 25. 20. And yet they are really distinguished in the Scripture they are several things Now abideth Faith Hope and Charity 1 Cor. 13. 13. The Scripture makes them three several things The agreement and difference of them will be manifested by the unfolding of the former Description 1. Hope is a saving grace of Gods Spirit I say a saving grace to difference it from that natural Hope which is not saving we read of a hope that is as a spiders web Job 8. 14. Of a hope that shall be cut off Job 8. 14. Of a hope that shall be as the giving up of the ghost Job 11. 20. And then I say of Gods Spirit to shew the pedigree and the original of it The Scripture makes it to be a fruit and work of Gods Spirit Now herein faith and hope agree they are both in regard of their nature saving graces and they are both from the spirit of God as the fountain and efficient cause 2. Wrought in a regenerate person This is the subject of it Neither the profane person nor the hypocrite hath this glorious flower of hope growing in them that natural hope is found both in wicked persons and hypocrites but this saving hope hath abiding only in the hearts of such as are truly converted Now here also it agrees with faith As both of them proceed from the same root so both of them have the same general subject they differ in the particular subject Luther ut supra faith is in the understanding hope in the Will 3. Whereby he doth expect This word notes the nature of this grace Expectation or waiting is the proper work of hope Thus the Scripture doth express it Psal 62. 5. My soul wait thou onely upon God for my expectation is from him Psal 130. 5. I wait for the Lord my soul doth wait and in his word do I hope Psal 123. 2. As the eyes of servants c. so our eyes waite upon the Lord untill that he have mercy upon us Nor is it a slight careless expectation but a very vehement intention both of body in expecting and waiting when a man doth stretch out his spirit and mind to look for a thing so the word Karah signifies Isa 8. 17. I will wait upon the Magná intentione corporis erectione expectare Lord that hideth his face c. and I will look for him The Apostle sets it out by a greek word of the same signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 19. The earnest expectation of the Creature c. It signifies to look with a stretched out neck as a condemned prisoner for a hope for pardon Now herein it differs from faith faith is not in expectation but in making things evident hope is in expectation and waiting for things evidenced by faith 4. It expects firmly and patiently These two properties of hope we have in Scripture 1. It expects firmly or certainly The Apostle mentions the full Assurance of hope Heb. 6. 11. Hope is never without assuâ—ance saith Mr. Pemble though not of the thing yet of perswasion for the firmness and stedfastness of it is compared to an Anchor Heb. 6. 19. Which hope we have as an Anchor of the soul both sure and stedfast 2. It expects with patience 2 Thess 3. 5. The Lord direct your hearts into the love of God and the patient waiting for Christ Faith is our Logick saith Luther to conceive what we must beleeve Hope
hoofs for hardness Thirdly Satan tempts us frequently he is every moment spreading his Net and laying his Snare to intrap the Soul he takes every opportunity to assault us ergo we should take every opportunity to defend our selves against his Assaults 1 Pet. 5. 8. Your Adversary goeth about continually seeking whom to devour Himself saith Job 1. 7. That he is continually circuiting and going up and down to destroy T is not one Arrow that will secure us against such frequent and reiterated Temptations He made three Assaults upon our Saviour in a little space of time Mat. 4. init and when he left him it was but for a season Luke 4. 13. 2. He that would overcome must use all kind of prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is diversly distinguished In regard of the manner of performing it it is either 1. Mental or Vocal Mental prayer is when the heart onely prayeth without the voyce such was that of Moses Exod. 14. 15. Such was that of Hanna 1 Sam. 1. 13. These are mutae preces tamen clamantes Vocal Prayer is when the desires of the heart are drawn out into verbal expressions such was that of David Psal 5. 3. Psal 64. 1. 2. Either with others or else solitary with our selves alone Prayer with others is either more publike as in the Congregation or more private as in the Family Solitary prayer is when the Christian enters into his Closet retires himself from all company and then powres out his desires to God such is that our Saviour enjoyns Matth. 6. 6. Such was that of our Saviour Luke 5. 16. In regard of the matter Prayer is either for the obtaining of good things this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text or else it is for the diverting of evill which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now all kind of prayer must be used by him that would overcome Temptations He must pray privately and publikely mentally and vocally c. Every kind of prayer hath in it something which is more peculiarly excellent which is not so excellent in any other kind of prayer Publike prayer excels in one kind private prayer is more excellent in other respects Nehem. 2. 4. Mental prayer in some respects excels vocall in others In publike prayer there is more strength vis unita fortior In private and secret prayer there is less distraction There is in the publike more Communion with Saints There is in the private often more Communion with God less interruption incumbrance c. Satan useth all kind of Temptations and therefore we should use all kind of prayer The whole vertue of prayer lies not in any one kind but in all kinds 3. A Conquering Prayer must be in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This hath four things in it 1. It must be in the Spirit and not onely in the outward man So the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must not be a work of the head or hands or eyes onely but chiefly a work of the heart Prayer is called the powring out of the soul 1 Sam. 1. 15. The powring out of the heart Psal 62. 8. The lifting up or stretching out of the soul Psal 25. 1. We read indeed of the lifting up of the hands Psal 28. 2. Of the lifting up of the eyes Psal 123. 1. Of the bowing of the knee Ephes 3. 14. These are fit and convenient postures to manifest the inward affections of the heart but the main work of prayer is in the inward man Quod cor non facit non fit Satan is a Spiritual Enemy Satans Temptations are Spiritual Temptations and therefore prayer will do no good against him which is not Spiritual God will never honour a prayer with victory over Satan which is onely a bodily service yea prayer without the heart drives God away and brings temptations into the soul It will never be a Satan-conquering but a self-weakning prayer 2. Prayer in the Spirit i. e. Zealous and fervent not cold and faint So 't is used in the Scripture Rom. 12. 11. A cold faint prayer will never prove a Conquering-prayer 'T is fervent prayer that is the effectuall prayer Jam. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such have been the prayers of the victorious servants of God Such was Jacobs prayer Gen. 32. 31. compared with Hos 12. 4. Such was the prayer of Elias Jam. 5. 16. compared with 1 King 18. 42. We read of striving in prayer Rom. 15. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wrastling in prayer Gen. 32. 24. Labouring fervently Col. 4. 12. Praying exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 3. 10. Powring out a prayer Psal 102. tit Lifting up a prayer Esa 64. 7. Stirring up our selves in prayer Esa 64. 7. All which expressions note ardency Satan is not cold but servent not faint but zealous in his Assaults he fights against us in his Spirit that is with all his might and if we do not pray in the Spirit we shall rather encourage him then get the Victory 3. In the Spirit that is in sincerity Spirit is used in Scripture in opposition to hypocrisie Joh. 4. 24. Ambrose expounds this of purity of heart and integrity Hoc est in Spiritu semper â—rare mundâ conscientiâ fide integrâ precem ad Deum dirigere In carne enim orat qui pollutâ mente orat A prayer proceeding from an impure heart is like rotten Arrows against an Enemy which will neither wound him nor kill him Hypocritical prayers shall not be heard of God Psal 66. 18. Nor shall they be fear'd of Satan Satan is not hypocritical and in appearance but real and in good earnest in his temptations and so must a Christian be in his prayer that means to overcome 4. In the Spirit i. e. By the help of the Holy Spirit The Saints have this happiness that the Holy Ghost makes intercession in them with sighs and groans which cannot be uttered Rom. 8. 26. Now he prayes in the Spirit that prayes by the help and assistance of the Spirit he that acteth the Graces of the Spirit in Prayer Faith Hope Heavenliness c. Some deride Prayer in and by the Spirit Satan is a Spirit and no prayer will put him to flight but that which is framed in the heart by the Holy Spirit of prayer It is not the gift of Prayer but the grace of Prayer which gets the day 4. A Conquering Prayer must be a watchfull Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is required as a necessary Qualification of Prayer Mat. 26. 41. There is a two-fold watchfulness in reference unto prayer 1. A watchfulness unto prayer Of this we read 1 Pet. 4. 7. Be ye sober and watch unto prayer A watchfulness in prayer Of which we read Col. 4. 2. Watch in prayer with thanksgiving He that would overcome Satan by prayer must do both these He must watch unto prayer that is 1. He must have the thoughts of