the contrary vertues 13 Look very narrowly to the heart the inward man It 's impossible to preserve Holiness of life if Corruptions be not dayly purged out of the heart Let the blood of Jesus be sprinkled upon the heart every day purge the Conscience and then the Conversation will be kept clean also Out of the abundance of the heart c. Matth. 15. 18. EPHES. 6. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lect. 14. Janu. 9. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN these words we have the third piece of the spiritual Armour The preparation of the Gospel of peace In which we shall consider of these three things 1. The Epithite given to the Gospel Evangelium pacis 2. The Armour it self The preparation of the Gospel 3. The Subject of this Armour the part of the body upon which it is to be put the Feet I shall at this time onely go over the first of these viz. The Commendation given to the Gospel And it teacheth us this lesson viz. That the Gospel is a Gospel of peace Doctrine In the opening of which Doctrine I shall 1. shew you what the Gospel is 2. What peace this is 3. How the Gospel is a Gospel of peace 4. Answer an Objection against it 1. The Gospel according to the notation of the word signifieth good news glad tydings so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the hebrew word Desporah signifieth it is here used to set forth the joyful tidings of salvation by Jesus Christ first preached to Adam in Paradise by God himself Gen. 3. 15. afterwards by the Prophets by Jesus Christ himself and his Apostles The Doctrine of free grace and obtaining righteousness by faith in Christ without the works of the Law It s called in the Scripture sometimes The word of Gods grace Acts 14. 3. because it doth reveal the riches of Gods grace to the children of men for their salvation Sometimes it s called the word of faith Rom. 10. 8. because it holds out faith in Christ as the instrumental cause of our salvation Sometimes it s called the grace of God Titus 2. 11. Sometimes it s called the mystery of Christ Ephes 3. 4. because it doth reveal Jesus Christ to the sons of men in his person natures offices benefits conveyed by him to such as beleive Sometimes the hidden wisdom of God 1 Cor. 2. 7. It s wisdom because it contains the wise design and plot of God for the saving of sinners And its hidden because it was from eternity hidden in the secret counsels of God till he was pleased to make it known to Adam and because Rom. 16. 25. it is still hidden from many who have not the knowledge of it and because many who know it in the letter do not savingly embrace and entertain it Sometimes it s called the word of life Phil. 2. 16. because by the right beleiving of it men are translated from the state of death to the state of life Sometimes the unsearchable riches of Christ Ephes 3. 8. because in this shop it is that all those riches are laid abroad to the view of men Sometimes it s called the good word of God Hebr 6 5. Every word of God is good the Law is a good word all the threatnings are good they come from him who is good the matter of them is good the end of them is good but the Gospel is by way of eminency called the good word because the greatest goodness and mercy that God ever manifested to his creatures is contained in the Gospel God was very good to man in creation the goodness of God was expressed in the Covenant of works but the highest expression of goodness and love lies in the Gospel And in the Text it s called the Gospel of peace the reason of which we shall see when we have done with the next particle viz. 2. What peace is here meant There is a threefold peace 1. Peace with the Creature of this Eliphaz in Job speaks Chap. 5. 23. Thou shalt be in league with the stones of the field and the beasts of the field shall be in peace with thee He is said to be at peace with the Creatures who is in such a condition that no Creature can be an instrument of his hurt but all creatures are instruments of his good and serviceable to him for his advantage All things are yours things present and things to come 1 Cor. 3. 21 22. 2. Peace with a mans self Peace of conscience of this the Apostle speaks Rom. 15. 13. The God of hope fill you with all joy and peace in believing This peace is a fruit and consequence of faith of this our Saviour speaks Math. 11. 28. Come unto me c. and ye shall find rest to your soules When the soul apprehending the pardon of sin and assurance of Gods love is freed from those fears and horrors which attend unjustified sinners 3. Peace with God Which is nothing else but Reconciliation with God through Jesus Christ of which the Apostle speaks Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ For the understanding of this we are to consider man in his threefold state 1. In the state of Innocency In this state man had peace and communion with God God and man were united in a Covenant of friendship There was nothing but Amicableness between God and man man was able to know God as the chief good To will God as the last end of all To give God the glory of his works actively To converse with God There was nothing in him opposite to God or in God till man by sin on his part had made a breach 2. In the state of corruption or the fallen estate of man This is a state of enmity and wrath God and man in this state are at deadly fewd one with another They are said to be afarre off from God they are said to be without hope and without God in the world Ephes 2. 12. Sin hath made such a wide distance that there is no hopes for God and man to come together as friends untill some meanes be used for the removal of this distance This is the state in which all unregenerate persons are The wrath of God abideth on them John 3. 36. In this state man is opposite to God His nature is opposite to God His wayes are contrary to God His heart is full of hatred to him And in this state God hath put man under Rom. 1. 30. the curse and is resolved to have his envy out of him 3. In the state of Graee or regeneration This is a state of reconciliation It consists in these four things 1. The wrath and displeasure on Gods part is quite done away so that he loves the persons and carrieth no indignation in his breast against them Some think that there is no reall wrath in God towards the vessels of election while they are in their natural
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
Mercy This was that which strengthned the faith of Moses Heb. 11. 27. These are strong props which will keep faith from sinking when its ready to dye This is the first branch of the Exhortation which concerns Beleevers 2. That which I would say to unbeleevers is this That they would labour for this grace of justifying and saving faith There are many things which may be as motives to press you to it 1. All the promises of grace are to you of none effect They all run upon the condition of beleeving The Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that beleeve 2. All the blood and sufferings of Jesus Christ is of none effect to an unbeleever T is faith that gives the soul an interest in Christs blood 3. All their holy duties and religious actions without faith are displeasing unto God Heb. 11. 6. Without faith it is impossible to please God Sacrafices without faith is no better than the cutting off a dogs neck Incence without faith is no better than the blessing of an Idol killing of an Oxe is no better than the killing of a Man offering of Oblation is no better than the offering of Swines blood c. Isa 66. 3. But I shall only urge it upon this ground you can never do any good against Satan in the day of temptation if you want this shield As it happened to the accusers of Daniel when they were cast into the Lions den so it wil happen to you in the day of temptation if you want this shield It s said the Lions had the mastery over them and brake all their bones in pieces or ever they came to the bottom of the den Dan. 6. 24. So it will be with you the roaring Lion will have the mastery over you and break you into pieces if you want this shield But you will say what course should we take to get this grace 1. Study the mischief of an unbeleeving heart The Apostle calls it an evil heart of unbeleef Heb. 3. 12. 1. It s sinfully evil Hard dark dead impenitent filthy deceitful and false deceiving others and it self also 2. It s penally evil 1. It makes all the Ordinances ineffectual Heb. 4. 2. 2. It binds all a mans sins upon his own back It seals up all our sins because it keeps us from that which is the onely remedy against sin 3. It defiles every thing to a man To the clean all things are clean but to the unbeleevers and them that are defiled is nothing clean but even their Consciences are defiled Tit. 1. 15. 4. It brings certain condemnation As salvation is the end of our faith 1 Pet. 1. 9. So is damnation the end of unbeleef John 3. 36. He that beleeveth not the Son shall not see life but the wrath of God abideth on him 2. Study the Insufficiency of Self Look upon the rottenness and nothingness of all Moral Civill righteousness Too high thoughts of Civill righteousness is that which hinders thousands from beleeving Remember that of the Apostle Phil. 3. 4 5 6 7 8 9. Though I might also have confidence in the flesh if any other man thinketh he hath whereof he might trust in the flesh I more Circumcised the eighth day of the stock of Israel of the Tribe of Benjamine an Hebrew of the Hebrews c. Concerning the righteousness which is in the Law blameless c. But what were gain to me those I counted loss c. Yea doubtless I account all things but loss c. 3. Study thorowly the All-sufficient fulness of Jesus Christ who is the object of faith He is not a broken reed he is not an house of sand but a rock a corner stone upon whom whosoever beleeveth shall never be ashamed The ignorance of Jesus Christ is that which hinders many from beleeving in him Isa 53. init Who hath beleeved our report and to whom is the arm of the Lord revealed for he shall grow up before him as a tender plant and as a root out of a dry ground he hath no form nor comeliness and when we shall see him there is no beauty that we should desire him He is despised and rejected of men c. Study him well therefore in Point of Merit in point of grace Study him in all his Offices of King Priest Prophet and then you will say as the Daughters of Jerusalem did Cant. 6. 1. Whether is thy beloved gone O thou fairest c. 4. Study the deep guilt of Adam in the polution of thy own Nature Those that are whole need not the Physitian but they that are sick Conviction of our guilt and misery is a necessary preparative to saving faith Now the Scripture doth clearly affirme that all men have sinned and are come short of the glory of God Rom. 3. 23. And Rom. 5. 12. And then take in this consideration that neither your selves nor any other Creature is able to free you from that guilt that there is no other way of salvation but onely by hanging upon Jesus Christ alone He it is which God hath sanctified and set apart for the satisfying of his own Justice and reconciling the World to himself 5. Consider the willingness of Jesus Christ to ease and save and take of burthens Though the disease be never so desperate and the Physitian never so able yet if his willingness be not known little encouragement will be to any to go to him but Jesus Christ is as willing as able 1. He was sanctified for that work Vide Isa 61. 1. 2. The Spirit of the Lord God is upon me for he hath annointed me to preach good tydings to the meek c. The Son of Man came to seek and save that which was lost 2. Read and peruse all the solemn invitations which are given unto men to beleeve in him Mat. 11. 28. Come unto me c. Isa 55. 1. 2. And Christ is not in jest but very reall in making these tenders 3. Read and peruse seriously all the Asseverations which are used to assure men that if they will come they shall not be refused Vide John 6. 37. Verily verily I say unto you he that cometh unto me I will in no wise cast out Never any was cast out never any will be cast out that comes to him after a right manner 4. Read and consider all the Lamentations and sad Complaints made by Jesus Christ of the backwardness and unwillingness of men to lay hold upon him Ye will not come unto me that ye may have life John 5. 40. And that in Luke 13. 34. of Jerusalem O Jerusalem Jerusalem c. How often would I have gathered thy Children together as an Hen doth her brood c. and ye would not 6. Wait constantly upon the publick Ministry which God hath appointed to be the ordinary means of working faith in the heart He that neglects this means and doth not conscionably attend upon it will
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
an unlawfull meanes to work a miracle at the direction and command of Satan Thus was Nehemiah assaulted Neh. 6. 10. which was doubtlesse from Satan though not immediatly but by the hand of a pretended friend Thus he tempted Abraham to equivocate and deny his wife in a day of outward trouble vid. Gen. 12 11. 12 13. 2. The day of Church-calamity especially when cruell Heretiques and cunning Seducers are risen up This is one speciall time of Satans assaulting such as are truely godly And indeed this is I suppose the evil day of which the Apostles speaks more particularly in this place We read Act. 20. 29 30. that the Apostle taking his last leave of this Church of Ephesus doth by the Spirit of prophecy give them to understand in his farewell Sermon That when he was gon away there should enter in grievous wolves which should not spare the flock and that there should arise seducers from amongst themselves which should preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserve things to draw away disciples after them And now writing to this very Church he doth put them in mind of this evill day Zanchy in his Commentaries upon this Text gives us this Interpretation making this day to be meant especially of that time when God permits Satan quasi solutum grassari et Ecclesiamturbari per tyrannos per haereticos tam occultos hppocritas quà m manifestos And indeed as this day is an evill day so it is a fit day for Satan to assault and make his Onset In such a Day 1 He doth endevour to prevaile with christians to doubt of the truth which they had receivved embraced and many times to cast it off and to run after fables You shall find that in such a day as this Satan hath carried many captive by this temptation vid. Gal. 1. 6. In this evill day there was a great Apostacy from the faith of the Gospel And 2 Tim. 4. 3 4. we have a prophecy of the defection which should be made in such times vid. 2 Cor. 11. 2. 3. 2 He tempts many in such a day to revile speak evill of the truth 2 Pet. 2. 2. Satan is no doubt very busie at such a time both by feare of persecution and by promise of rewards and by hopes of sinfull liberty to draw off men from the simplicity of the Gospel to embrace his delusions We find in our own Church by the lukewarmnesse of most and the defection of many that such a day is a great assaulting day 3 The day of sinfull miscarriage When a child of God slips through infirmity and frailty into some enormity this is a speciall day of temptation to the soul Satan makes many onsets in such a day viz. 1 He assaults the soul by temptations to Conceale and hide the sin commited thus he assaulted David Psal 32. 3. Satan that drew him into the sin assaulted and tempted him afterward not to confesse his sin And David lay a long time in that snare till God sent Nathan to set conscience a speaking 2 He tempts the soul to Excuse the sin at least in part Thus he assaulted our first parents first he drew them into sin then tempts them to make excuse The Serpent saith the woman beguiled me and I did eat Gen. 3. 13. And saith the man The woman which thou gav'st me she gave me of the tree I did eat Gen. 3. 12 And thus was Aaron assaulted by Satan when he had sinned vid. Exod. 32. 22. 23. 24. We may see how irrationall his answer is he would have excused his sin and he doth indeed by all he saith aggravate his sin Thus he tempted Abraham to make an excuse for his lying Gen. 20. 12. She is the daughter of my Father but not the daughter of my Mother c. 3 He tempts them in such a day to call in question their Conversion Regeneration because of their sin David seems to be under this temptation when he had fallen into the sins of murther and adultery Psa 51. 10. Create in me a cleane heart ô God and renew a right spirit within me He was tempted to believe that such sins were inconsistent with conversion therefore he calls for a new Creation 4. He tempts the soul to despaire of remission and pardon and reconciliation with God Under this tempation was the Church in Lam. 3. 42 They prayed and had not present sense of forgivenesse therefore they were ready to question whether God had or would forgive their sin 4. The day of spirituall desertion when God for sin hides the light of his countenance from the soul Such a day is a peculiar day of temptation Satan will rage with violence at such a time 1 He will perswade the soul that God hath utterly cast him off Thus it was with Jonah Cap. 2. 4. And under this temptation was Asaph in such a day Psal 77 7 8. 9. Wil the Lord cast off for ever will he be favourable no more Is his mercy gon for ever hath God forgotten to be gracious hath he in anger shut up his tender mercies And so it was with Heman Psal 88. 14. Lord why castest thou off my soul why hidest thou thy face from me 2 He perswades the soul at such a time to cast off God and to cast off duty and to leave waiting upon God He perswades the soul that all religion is in vaine and to no purpose that he doth but dishonour God in making mention of his name c. 5. The day of extraordinary Enlargement and inward manifestations of God When the soul hath had more then ordinary communion with God then Satan usually tempts And in such a day he assaults the soul 1 Which spiritual security vid. Cant. 5. 1 2. In the former verse we see Christ and the Church feasting together Jesus Christ had shewed her more then ordinary favour now Satan takes occasion of tempting the soul and the next news you heare she is sung into a spirituall slumber I sleepe but my heart waketh 2 With spirituall pride Satan then sets the soul upon applauding it selfe as if for some worth in it self it had enjoyed such great enlargements vid. 2 Cor. 12. 7. The Apostle in that story discovers to us what snare the tempter useth after great Revelations Euge Barnarde 6. After some great temporall Advancement or Deliverance When God had given David many victories and had made his name dreadfull to the nations then doth Satan set upon him 1 Chron. 21. 1. In the former Chapter you may read of his great successes over the Philistims and Moabites and the King of Zobah and the Syrians and Edomites vid. Cap. 18. Cap. 19. over the Moabites and Cap. 20. you have a list of his worthies Then Cap. 21. 1. Satan tempts him c. And the Temptation of such an evill day is To swell up the heart with pride and vain glory so it was with David Satan tempted him to number the people And
him in the ship should come safe to Land Act. 27. 23 24 25. but yet both he and the rest must work for their own preservation and therefore when some of the Mariners were about to desert the ship he tels them That except those men stayed in the ship they could not be saved v. 30 31. That of the Psalmist Psal 127. â— 2. Except the Lord keep the City c. is very considerable to this purpose All humane endeavours are to no purposeâ— unless God crown their endeavours with his blessing and yet it 's as true that God will not effectually give his blessing without the concurrence of humane endeavour When Satan would have perswaded our Saviour to have cast himself down upon the Pinacle of the Temple upon confidence of Divine Protection He shall give his Angels charge over thee to keep c. Mat. 4. 5 6. Our Saviour repels his temptation with this answer ver 7. It is written Thou shalt not tempt the Lord thy God It is not religious trusting but presumptuous tempting of God for a man to think that God will preserve him from destruction though he neglect the means of his own safety The Souldier cannot think that the Armour in the Magazine will defend him it 's the Armour upon the body that will preserve him A man may perish at a full table if he do not eat of that which is provided and a Christian may be overcome notwithstanding all his Armour if he do not use it as God requires Let them take a lump of figs and lay it upon the boyl for a plaister and he shall recover Esa 38. 21. A lump of figs would not immediatly have cured a Plague-sore without a speciall blessing and yet if that playster had not been apply'd Hezekiah had not recovered God can work without meanes and against meanes oftentimes but he hath no where said that he will do so when Creatures neglect meanes afforded If David had gone against Goliah without his sling he might have returned without victory If the people of Israel had neglected to encompass Jericho they could not have expected the spoyl of that City their shouting was not the cause of the falling down of the Walls of Jericho and yet if they had not shouted the walls had never fallen vid. Luk. 8. 35. Though Christ raised her by a Miracle he would not preserve her by a Miracle A Christian must use all lawfull meanes to accomplish Gods Promises and when he hath done must wait for the accomplishment of the Promise as if nothing had been done 5. That the Ordinances of God and the graces of God are not weak but strong things This is gathered from the Notion of Armour under which these things are here represented Armour hath strength in it The Apostle tels us concerning the Ordinances that they are mighty through God for the pulling down of strong Holds 2 Cor. 10. 4. and the same Apostle tels us else-where that the Gospel in the publike preaching thereof is the power of God to salvation to every one that believeth Rom. 1. 16. And for the graces of God they also have a mighty strength in them We read of the power of Faith 2 Thes 1. 11. Faith is a very powerful grace it enableth the soul to do and bear many things which it could neither do nor suffer without this grace it 's that by which a Christian obtaines victory over a mighty world 1 Joh. 5. 4. Hope another grace of the Spirit hath great strength in it it is therefore called the Anchor of the soul Heb. 6. 19. An Anchor is a strong thing by the strength of the Anchor the ship rides safe and stedfast in stormy and tempestuous raging weather By the Anchor of Hope the soul is kept stedfast in times of shaking and confusion There is indeed this difference between the strength of the spiritual Armour and material Armour The strength of other Armour is not from him that wears it nor from him that appoints it but from the natural frame and contexture of it but the strength of the spirituall Armour is not from any thing naturally in it but onely from the Institution of him that hath appointed it And therefore the Apostle saith that the Weapons of our Warfare are mighty through God of themselves they are feeble and very weak but through God they become potent and mighty If either Graces or Ordinances should be left to work by the force which is naturally in them and should not be strengthened and managed by a power from God without themselves they would be no better then broken Armour they would be but like bruised Reeds quickly shaken to shivers by the least wind of temptation hereby weak Christians have waxed valiant in battel and turned to flight the armies of the Aliens Heb. 11. 34. 6 That 't is no wonder to see Satan so to prevail over graceless persons by the power of his Temptations The Apostle tels us that the Devil worketh in the hearts of the children of disobedience Ephes 2. 2. A Child of disobedience is not one that sometimes doth an act of Disobedience for so do the very Children of God I find that when I would do good evill is present and that the evill I would not that I do Rom. 7. 19. But a Son or Daughter of Disobedience is the denomination of such as make disobedience their trade such a one as willingly fulfills the desires of the flesh and of the mind as he is described v. 3. one that is a servant unto sin That serveth divers lusts and pleasures Tit. 3. 3. In such a one the Devil doth effectually and powerfully work he is acted and moved by the Devil as the body is by the soul and that not once or now and then onely but constantly and continually as the Particle now notes it signifies a continued act The soules and minds and consciences of such men are the shops in which Satan continually workes and that successfully And the same Apostle 2 Tim. 2. 26. speaking of the same persons tels us that they are taken captive by Satan at his will If we consider this text we shall find it a thing not much to be admired at for they have not the graces of the Spirit whereby they should make effectual opposition against his assaults and therefore 't is no wonder if they be vassalizd to do all the desires of the Devils heart A strong King with a multitude of men well appointed may easily do his pleasure upon a few naked and unarmed men especially if they have no desire to make resistance graceless persons they have no mind to oppose the Devil sinne is as pleasant to them as it is to him and if they had a mind to withstand yet they have no armes and therefore volentes nolentes they must obey If Satan tempt them to Blaspheme to Murther to be Rebellious to break holy Engagements to subscribe wicked Engagements they want armour to withstand
Now this assent is 1. General and universal to all the declarations of God 2. T is builded properly and principally upon the Authority of God who hath revealed it 3. Upon this Assent is raised in the soul a strong affection unto and a high esteem of all the Revelation and discovery made by God Appreciation unto you who beleeve he is precious 1 Pet. 2. 7. The soul surveyeth all those things declared in the word with a very judicious eye and judgeth meanly of all other things in comparison of them 4. Upon this prizing of these things followeth a very earnest longing and desire in the soul to be made pertaker of all those precious excellencies Desire of enjoying doth naturally follow affection this desire is unsatiable unquenchable Hence it is set out by hungring and thirsting Isa 55. 1. Hunger and thirst cannot be satisfied without the enjoyment of meat and drink 4. Vpon this Desire followeth Affiance and Confidence The soul is so wrought upon that it can come to Christ as a living Stone and upon him and the promise of grace and pardon made in him is enabled to set down its rest as upon the onely pillar of salvation This is that which the Psalmist calls the fixing of the heart Psal 112. 7 8. It imports a secure and settled resting upon God The Prophet calls it staying a mans self upon God Isa 50. 10. so Isa 26. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee David calls it Rolling our way upon the Lord. Psal 37. 7. t is agreeable to that in Mat. 11. 28. 6. Vpon this followeth the souls Election and choice of that which is held on t in the Divine Revelation The soul doth freely and spontaneously chuse the promises of the Gospel and makes them his own This is one of the highest steps of faith when the soul is not onely willing to accept but to chuse the way of truth and to chuse all the contents of the promise This is that which David professeth of himself Psal 119. 30 31. I have chosen the way of truth thy judgements have I laid before me I have stuck unto thy Testimonies O Lord put me not to shame 2. Wherein lies the comparison between faith and a shield 1. Faith is like a shield for the strength of it Of all the parts of Armour which the Souldier wears the Shield was the strongest Polybius tels Historian li. 6. p. 467. us the manner of it It was made of a double board glewed strongly together it had a double cover one of strong linnen cloth another of raw Neats leather that it might quench the fiery Arrowes of the enemy when they hit upon it about the edges of it above and beneath there went a strong plate of Iron that it might not be cut above with the edge of the enemies sword and that it might not rot below with hanging upon the ground on the outside of it there was a strong bosse of Iron which they called the umbo to preserve it from being battered with stones spears and other violent weapons Faith is the strongest of all the graces it is impenetrable and impregnable You read of the power of faith 2 Thess 1. 11. The faith of miracles is of such strength that it doth pluck up mountaines by the â—oots Mat. 17. 20. Saving faith must needs be much more strong 2. Faith is a shhield for largeness The Roman shield did cover the whole body Polybius tels us that it was two foot and a half broad and above four foot in length so that he that could skilfully Polyb. ut supra handle the shield might be safegarded on every part T is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gate or door because of the largeness of it Faith is a very large grace of a great extent It covers the head and the heart and the feet and the body c. He that can but handle this shield of faith after a right manner may lye safe in the midst of the hottest temptations 3. Why we must take this above all Because this grace is that which Strengthens and Acts all the other The shield hath this excellency in it that it doth protect not onely the body of the souldier more than any other piece of Armour but also that it doth defend all the rest It is Armatura armaturae If any violence be offered to the head the shield is lifted upto defend that piece if the head piece be either cracked or knockt off the shield supplies the place of the head piece if the breast-plate be broken the shield supplies the man of a breast-plate if the girdle be slipt off the shield supplies the place of the girdle if the shooes be rent the shield is instead of shooes it s a lifeguard to every part of the Armour he that hath a shield hath double harness The grace of faith is that which gives strength to all other graces The Doctrine of truth will not hold out one combate if the grace of faith be not implied it is the grace of faith which strengthens the doctrine of faith The breastplate of righteousness wil soon bepierced if it be not secured by the shield of faith faith is the preserver and the strengthner of righteousness the shooes of resolution will soon wear away if they be not soaled with faith its faith that mainteines courage and whets resolution Hope will soon go out if it be not fed with faith if faith faile hope gives up the ghost hope expects what faith beleeves and if faith langish hope withereth hope is the flame of faith and if the fire of faith be put out the flame of hope is exringuished The sword of the spirit the word of God is as a sword without an edge if faith do not sharpen it The word preached did not profit saith the Apostle because it was not mixed with faith in them that heard it Heb. 4. 2. Faith is that which puls the sword out of the scabberd The word of God without faith is like a sword lockt up in the scabbard it s like a sword in the hand of a Child but the word in the hand of faith is like a sword in the hand of a Gyant Prayer without faith is ineffectual Jam. 1. 6. It hath no promise of acceptance with God Whatsoever ye ask in prayer beleeve that you have it and you shall receive it Mark 11. 24. Prayer without faith is like dead Physick t is faith that is the soul and life of prayer As all the Stars have the light from the Sun though they have some kind of natural light in themselves so the grace of faith hath an influence upon all the other pieces of the spiritual Armour both for the preservation and their quickning And therefore faith is sometimes put for all the strentgh of a Christian I have prayed for thee that thy faith do not faile Luke 22. 32. If
faith faile all fails and if faith hold all holds 4. How the grace of faith quencheth the fiery temptations of Satan I shall shew it in two particulars 1. Faith quencheth Temptations by removing out of the soul that which keepes Temptations burning Sin and corruption in the soul is that fewel which fires Satans temptations the lusts of our own hearts keep these temptations flaming in the soul Now faith is a purifier it takes away all the rotrenness which keeps temptatiuns alive Act. 15. 9. There are three things which concur to the purifying of the soul 1. The efficient cause this is the spirit of God who is therefore called the spirit of sanctification and holiness 2 Thess 2. 13. 2. The meritorius cause this is the laver of Christs blood 3. The instrumental cause this is faith Faith is the branch of Hysop which was to be dipped in the blood of purification for the sanctification of him that was unclean Lev. 14. 6. There are many wayes whereby faith cleanseth the heart 1. Faith cleanseth as it takes hold upon the promise of sanctification The promise Ezech 36. 25. Now faith is that grace which works this promise so as to bring cleansing out of it Faith sucks cleansing out of this promise 2. Faith purifieth as it brings the word of God home effectually and powerfully to the soul The word of God hath a cleansing vertue John 15. 3. Now ye are clean through the word I have spoken to you Faith applies this cleansing word to the soul and so purifieth 3. Faith purifieth in that it makes all other ordinances effectual for our cleansing as Sacraments Prayer neither the blood of Christ in baptisme nor the Supper become purgative without faith Heb. 10. 22. Let us draw near in full assurance of faith having our hearts sprinkled from an evil conscience c. 4. Faith cleanseth as it sets other graces a work in the soul Love fear humility repentance c. are made operatively the grace of faith Faith is as the primum mobile which by its moving sets all other graces a moving vide Heb. 11. We read there how by faith all other graces were made operative Faith sets Noahs fear Abrahams obedience Moses his self-denial c. a working Faith puts the soul upon praying repenting examining c. all which have a tendency to purification 5. Faith cleanseth as it strengthens the souls union with Jesus Christ The soul is purified by union with Christ now it s the work of faith to incorporate the soul further into this root Faith shewes the soul more and more of the glory of Christ and so transforms us into the same Image from glory to glory 2 Cor. 3. 18. 2. Faith quencheth the fiery darts of Satan by bringing to the soul that which helps the soul to put them out Faith interposeth five Screens to keep off Satans darts viz. 1. Faith brings the merit of Christs death and helps the soul to fence it self with that against temptation Faith goes out to the Crosse of Jesus Christ and lets the soul see his triumph over principalities and powers Coll. 2. 15. Faith fetcheth to the soul the water of the well of Bethelem which is by the gate and pours that upon the fiery darts the blood of Christs Crosse will quench all the wild fire of temptation and this faith brings 2. Faith brings to the soul the merit of Christs Intercession which he makes continually for his people at Gods right hand I have prayed for thee that thy faith fail not Luke 22. 32. Faith interposeth this botween the soul and the fiery darts and so puts them out 3. Faith brings to the soul the promises of Victors which God hath made to his people over their temptations As that Rom. 1. 20. The Saviour of peace shall bruise c. Faith interposeth this promise between the soul and the fiery darts and so quencheth them 4 Faith brings to the soul all the Attributes of God his power his wisedome his all-sufficiency and sets these between the soul and the fiery darts and so quencheth them Thou comest against me with a sword and spear but I come against thee in the name of the Lord God of Israel 2 Sam. 17. 45. 5 Faith brings to the soul all the excellencies of Gods former assistance both to himself and to other the servants of God in the day of their temptations it lets the soul see how Job and David and Peter overcame c. The Lord who delivered me out of the paw c. 1. Sam. 17. 37. USE I. INformation We may from hence draw these four Conclusions 1. This shewes us both the Lect. 19. Feb. 13. 1649. Necessity and the Excellency of the grace of justifying Faith The Apostle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 1. It s a very precious grace Many things may be said to set out the necessity and the worth of this grace Faith is that by which alone we please God Heb. 11. 6. Neither praying hearing meditating suffering c. is accepted of God without faith Heb. 11. 4. Faith is that by which we receive all the intelligence we have from heaven while we are in our earthly pilgramage 2 Cor. 5. 6. Faith is that vessel by which only we draw water out of the wells of salvation Isa 12. 3. Faith is that which unites us to Christ and Christ to us Faith is the souls eye by which it sees things invisible Heb. 11. 7. Faith is the souls hand by which it receives all the good which is in the promise Take eat this is my body Faith is the souls foot by which it stands in storms and by which it is carried through its pilgramage Come unto me all ye that labour c. Faith is the foot on which we come Thou standest by faith be not high minded but fear Faith is that by which we spiritually live The life that I live in the flesh I live by faith in the Son of God c. It would take up a whole volum to set out to the life the Necessity and Excellency of this grace of faith I shall onely keep to the Doctrine it s the souls shield whereby it is defended in time of Temptation whereby all the venimous Arrows of Satan are extinguished and put out He that wants faith is weak blind lame dead c. 2. This lets us see why it is that Satan prevailes so much in the world All men saith the Apostle have not faith 2 Thess 3. 2. Most men fight without a shield and so lye open to Satans darts Hypocrites they are overcome for want of the girdle vicious persons are vanquished for want of the breastplate weak hearted persons are put to the worse for want of the shooes and unbeleevers fall in battel for want of the shield There are so few conquerours because there are so few beleevers When the Son of man commeth shall he find faith in the erath Luke 18. 8. Our Saviour
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
not the King no not in thy thought Eccles 10. 20. How long shall vain thoughts lodge within thee Jer. 4. 14. God saw that every imagination of the heart of man was evil Gen. 6. 5. He that lookes upon a woman to lust after her hath committed Adultery with her in his heart Keep thy heart with all diligence Prov. 4. 23. We have obeyed from the heart the form of Doctrine c. Rom. 6. 17. 7. The heavenliness of the Doctrine It lifts up men above all earthly things it calls on men to mortifie their earthly members to set their affections on things above not on things below c. 8. The blessings and rewards punishments and threatnings propounded in the Scripture are not temporal onely but spiritual and eternal Giving men up to vile Affections Rom. 1. 24. Seeing ye shall see and not perceive c. Esa 6. latter end I will not punish their daughters when they commit Adultery Hos 4. 14. If any hear and open I will come in and sup with him c. Revel 3. 20. If any man keep my Commandements I will love him and my Father will love him and communicate himself to him c. Joh. 14. 23. 9. The scope and chief aim of it is to debase all Creatures and to advance and set up God alone Whether ye eat or drink c. do all to the glory of God 1 Cor. 3. Fear God and keep his Commandements Eccles 12 Let God be true and every man a Lyar c. III. From the rare effects of the Scriptures They have a power to terrifie to comfort to quicken to pull down strong Holds 2 Cor. 10. 4 5. To open blind eyes to convert dead soules c. Quale causatum talis causa Such illustrious divine effects must needs have a divine cause 4. From the testimony and witness of the Holy Ghost in the hearts of men It is the work of the Holy Ghost to subdue the heart to believe and submit to the Word 1 Joh. 2. 20. Ye have an unction from that Holy One c. John 14. 26. When the Comforter which is the Holy Ghost is come he shall teach you all things and whatsoever I have said to you he shall bring to your remembrance This perswasion must either be from Sathan or from a mans own fancy or else from God It cannot be from Satan for the Doctrine contained in the Scriptures overthrows him and his Kingdom and Design It cannot be from our own fancy the Doctrine of the Scripture is supra captum nostrum ergo I could give other Arguments Ex absurdo Ex consensu Ecclesiae Ex Amanuensibus c. but these may suffice Secondly Why the Word of God is called the Sword of the Spirit Consider four things for this 1. 'T is from the Spirit Originally He is the Composer and Framer of this blessed Book 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost Herein it differs from that material Sword That is made and fashioned by man This by the Spirit 2. All the efficacy of it depends upon the Spirit He it is that makes it powerfull for the working of those effects which are done by it upon men It would be but a woodden sword without either edge or point if the Spirit of God did not give virtue to it This the Apostle affirms 2 Cor. 10. 4. We see it by experience the same word is a dead letter upon some and a convincing and converting word to others the reason is because the word is set on by the Spirit in one and not in the other 3. It hath an effectual influence upon the Spirits of men It doth not onely reach to the body and outward man but even to the Spirit and Conscience also This the Apostle teacheth us Heb. 4. 12. The Word of God is quick and powerful and sharper then any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joynts and Marrow and is a discerner of the thoughts and intents of the heart Herein it differs from all material Swords They onely pierce the body they cannot either wound or defend the Conscience but this Sword hath a power through the Spirit both to afflict and quiet to settle and unsettle the very Spirit and Soul of man 4. The manner of the operation of this Sword is onely Spiritual It workes not as the materiall Sword by bloudy piercings and woundings but by Spiritual Arguments onely There is nothing visible to the eye of the body in the working of this Sword it doth all for which it is appointed in a spiritual way by spirituall Convictions and Spiritual Comforts and Spiritual Reproofs c. III. Wherein this is usefull to help us against Temptations 1. The Word of God helps a Christian to answer all Satans objections Whatsoever sinne he tempts you to commit whatsoever Duty he perswades you to cast off whatsoever medium he useth to press his temptation the Word of God will be able to put full and pertinent answers into your mouthes against the same When I opened the 13. verse I shewed you there were eight evill dayes in which Satan did violently set upon the soul The Day of Personal outward Affliction The Day of Church-calamity especially when Hereticks and Seducers are risen up in the Church The Day of sinful miscarriage and failing The Day of Spiritual Desertion and obscurity The Day of extraordinary Soul-enlargment by Divine Manifestations and Incoms from Heaven The Day of Temporal deliverance and advancement The Day of the success of wicked men The Day of Death I shewed you what temptations are most peculiar to such a day Now the Word of God will furnish you with sufficient Arguments to antidote your Soules against the infection of every one of those Temptations If Satan tempt to pride of heart the Scripture will arm you against that sinne by shewing you the mischief of Pride God resisteth the proud but giveth grace to the humble Jam. 4. 6. If Satan tempt you to Covetousness the Scripture will shew you the danger of that sinne It will tell you that The love of money is the root of all evil 1 Tim. 6. 10. And that a mans life consisteth not in the abundance of what he enjoyeth Luke 12. 15. If Satan tempt you to unrighteousness and oppression the Scripture will arm you against that sinne Know ye not that the unrighteous shall not inherit the Kingdome of God 1 Cor. 6. 9. If Satan tempt you to Perjury and Covenant-breaking the Scripture will shew you the sad effects which have followed upon that sinne Zedekiah for this sinne had his eyes put out and was a Captive all his dayes Ezek. 17. 18. If Satan tempt you to be heretical or erroneous the Scripture will shew the miserable fruits of Heresie Because they did not receive the truth in the love of it God gave them up to delusions to believe a Lie that they might all be
ΓΑÎΟΓΛΙΑ Universa Arma. Hieron OR The Christian Compleatly Armed BEING A Treatise of the Christians Armour clearly opening every part thereof both pressing to the putting of it on and instructing us so to use it as we may not be foyled in time of Temptation Delivered by that late Reverend and faithfull Minister of Jesus Christ Mr. Ralph Robinson Pastor of Mary Woolnoth London to his Congregation there in several Lectures And now published for the further benefit of the Church of God 1 Pet. 5. 8. Be sober be vigilant because your Adversary the Devil as a roaring Lyon wulketh about seeking whom he may devour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he may drink up at one draught Justus ex fide vivit sides tua justitia tua quâ utique si credis caves si autem caeves conaris conatum tuum novit Deus voluntatem tuam inspicit luctam cum carne considerat hortatur ut pugnes adjuvat ut vincas certamen spectat deficieniem sublevat vincentem Coronat August super Psal 32. Jan. 21. 1655. Imprimatur Joseph Caryl LONDON Printed by John Streater for John Sims at the Cross-keys in the New-Building in Pauls Church-yard and Elisha Wallis at the three Black Lyons in the Old-Bayley 1656. To the Reader Christian Reader AMong many other priviledges confer'd upon thee by the good hand of thy God this is not the least that thou mayst enjoy the Labours of his Servants as standing Monuments of their fidelity when they themselves are removed out of the Land of the Living Of which the worthy Author of this Treatise whom the Lord was pleased to cut off in the midst of his dayes yea in the flower of his age was not the meanest What Solomon saith of the vertuous woman Prov. 31. 31. Her Workes praise her in the Gates may be truly applyed to him This part of his Works speaks him both learned and pious not a Novice in the things of God nor a Work-man that needed to be ashamed but a man of God throughly furnisht to every good work He was eminent for Prayer in Meditation frequent and in Temptation much experienced One that alwayes valued his Peoples soules above his own life And like a Candle he quickly spent himself to give light to them It was one of his Swan-like Expressions when on his Death-bed that he loved Praying and Fasting Dayes with all his heart The which he declared abundantly in his Practice whilest he lived being frequent therein both in publike and private As for the Subject here treated on it 's true that there are many others that have written thereon yet we know that the commonest Meats do yield the most wholesome nourishment whereas new-found Dishes do but clog the stomack and fill the body with unwholesome Humours Besides if the sound and new manner of handling common things may commend them as it ever did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then I hope this Work will be welcome to thee For by reading thou shalt find a vast difference between him and others herein Many Cases of Conscience are herein clearly resolved and many Objections fully answered that others have omitted all in so plain a style that the meanest Capacity may understand it At which it may be some may take distaste But I answer It was intended for the Pulpit not for the Press where Mores non verba composuit animis dixit non auribus The scope of his Labours was his Auditors Instruction not his own applause nor did he care so much to please as to profit 1 Cor. 14. 19. The many wayes and wiles whereby Satan labours to beguile the unstable and to wound and discourage the weak soul are here unfolded together with several directions for the waving of them wherein thou shalt find the Author still keeping himself to the Metaphor in the Text and therein discovering much both of a sound Head and sanctified Heart Like an able and skilfull Physitian he doth first unbowel the Disease and then applies his healing Medicines Like an experienced Commander he first discovers the stratagems of this old and subtil Adversary and then instructs thee how to wave them Like a judicious Pilot he fore-sees the many Shelvs and Rocks on or against which the Pirat labours to gravel or split the ship of thy Soul and then sets up his Land-marks whereby thou mayst avoid them Bless God for these Helps and learn from them to fight the good fight of Faith till thou have finished thy course and obtained thy Crown It behoveth thee now if ever to stand upon thy guard thy Enemy being heated with rage because he knows his time is short yet despond not for the God of Peace will shortly tread him under thy feet Sceva at the siege of Dyrrcahium resisted Pompey's Army so long alone that he had two hundred and twenty Darts sticking in his Shield and lost one of his eyes and yet he gave not over till Caesar came to his rescue A greater then Caesar is on thy side O Christian Jesus Christ the Captain of thy Salvation hath conquered him for thee We are more then Conquerors through him that loved us Rom. 8. 37. and in due time thou shalt divide the spoyl Be not faithless but believing and thereby give glory to God Buckle on thy Armour and David-like go out against this Goliah in the name of the Lord. It 's both approved and compleat Approved it is and like Josephs Bow Gen. 49. 24. abiding in its full strength neither Age nor Use can impair it It is also compleat Cap-a-pe answerable to the many Darts of thy Enemy Here 's a Helmet for thy head a Breast-plate for thy heart a Sword for thy hand Shooes for thy feet and an indissoluble Bond or Girdle to fasten all together I conclude all in the Apostles Exhortation 1 Cor. 16. 13. Watch ye stand fast in the Faith quit you like men Be strong and the Lord be with you So prayeth He that wisheth to thine as to his own Soul Eternall Happiness M. H. Munimentum Christiani OR THE CHRISTIAN Compleatly Armed LECT I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Wolnoth Octob. 10. 1649. Lecture Dayes Ephes 6. 13 14 15 16 17 18. Ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore take unto you the whole Armor of God that ye may be able to withstand in the evil day c. THis Epistle was written by Paul LECT 1. to the Church of Ephesus the Metropolis or chief City of Asia the less where he had planted a Church and preached the Gospel for the space of two whole years Act. 19. 10. At his departure from them to Jerusalem he did by the Spirit fore-tell them of a very great alteration and change that would suddenly happen amongst them by reason of false Teathers that should arise Act. 20. 28 29 30. And being now a prisoner at Rome an Ambassador in bonds as he tels them cap. 6. 20. he writes this Epistle to them perswading
strong watchful adversary lying in siege to annoy him his security may betray him into his Enemies hand It is good counsel which the Apostle gives to this purpose 1 Pet. 5. 8. Be sober be vigilant because the Devil your Adversary goeth about as a roaring Lyon seeking whom he may devour Satans work is to compass the Earth and to walk up and down in it Job 1. 7. And if he find Christians like the Inhabitants of Laish secure and quiet he is much encouraged to make desperate assaults upon them The Scripture speakes much in the commendation of Holy Fear it 's one of the best Preservatives in the World to keep the Soul out of snares Blessed is the man that feareth alway but he that hardeneth his heart shall fall into mischief Prov. 28. 14. Noahs fear made him prepare an Ark at the Command of God by which he and his Family were preserved when the rest of the careless World were drowned Heb. 11. 7. He was fearful and provided against dangers which were not yet within the Ken of his Eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things which he provided for were at a great distance 120 years off He might have reasoned thus with himself I may be dead long before the Flood He was now 500 years old and yet he was religiously afraid and set himself to prepare for it Satans Temptations are within the clear view of every Christian therefore it 's prudence to be provided against them and that speedily And the rather should we do this because the end of all these premonitions is to shake off carnal security and to put our selves into a fit posture to receive this Assailant What cause of thankfulnesse unto God have all those christians who are freed and delivered from this evill day Doth God keep Satan chained up that he doth not annoy thee art thou preserved from his vexations Certainly thou hast cause every day to returne praises for this unto thy Saviour who keeps thee so in safety that the evill one doth not touch thee And we have the more cause to do this 1 because we put our selves daily into his hands and yet are preserved from him we even allure Satan to set upon us and send messengers daily to him to invite him to make assaults and yet God is pleased to restraine him And then 2 because he is eager to set upon us never was any ravenous hungry Lyon more greedy of his prey then Satan is to prey upon the soul by temptation Our Saviour would have us to pray daily that God would keep us out of the devils hands Mat. 6. 13. Lead us not into temptation but deliver us from the evill And whatsoever we are to pray against as an evill we should be thankfull to God for preservation from it as a great blessing Did we but feele those heart-akings which some of the godly do groan under by reason of the vexations of the Evill one we would not rise in the morning nor go to bed at night without praising God for our freedom from him This lets us see what difference there is between the state of the godly on earth and the 4. Use state of the godly in Heaven In this life they are liable to assaults but in the other life they are set free from all batteries here they are militant there they shall be all triumphant here they walk in Armes there they sit with Palms in their hands Crowns on their heads and white Robes upon their backs In heaven there 's no sin and therefore no temptation the earthly Paradise was not free from temptation but in the celestiall Paradise there 's no tempter The Devill for his sin was once cast out of Heaven and there 's no re-entry thither Rev. 12. 8. He hath his diocesse on earth as ye heard out of Job 1. 7. There he rags and there he fights but he hath no roome in Heaven he is the Prince of the power of the aire Eph. 2. 2. but he can ascend no higher If you can but make shift to yet well out of the world Satan and you shall have done for ever LECT 4th Octob. 31. 1649. Ephes 6. 13. WE have done with the first Doctrine that Christians are liable to an evill day of Temptation The second Doctrine followeth which is also implyed viz. That it is the duty of every Christian manfully to withstand and oppose Satan in the evill day of Temptation We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As often as the Devill shall rise up against us so often must we rise up against him and make resistance whether he assault us immediately by throwing his suggestions and injections into the soul with his own hand or whether he make use of any other Instrument to tempt us in his stead whether the Instrument be a friend or an enemy whatsoever kind of Temptation it be or whatsoever way of assault be used it is the Duty and part of a Christian to make open and resolute resistance I shall 1. Frove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is so 2. Prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why it is so 1. For the Quodsit Let these three things be considered which do sufficiently make it out 1 What ever is positively and peremptorily commanded unto Christians that ought to be performed The Command of God layes an obligation upon the soul which is indispensible But God chargeth this upon all by way of Precept I shall bring two Texts James 4. 7. Resist the Devill c. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 8. 9. Your adversary the Devill as a roaring Lyon walketh about seeking whom he may devoure whom resist steadfast in the faith In which place these 2. things are to be observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First the Devills unwearied diligence in assaulting he goeth about casting his darts and spreading his snares that he may surprize and catch us And secondly the Christians Duty in reference to these assaults He must resist steadfast in the faith Eph. 4. 27. 2. The commendable examples which we have in Scripture are to be imitated Now we have very Rare examples of this Duty We have the example of Christ and of holy men led by the spirit of Christ He resisted both the immediate and the mediate Assaults of that Wicked-one In Matth. 4. we have Satan appearing to Christ in a visible shape tempting him and fighting with him He makes a threefold assault If thou be the Son of God command that these stones be made bread v. 3. If thou be the Son of God cast thy selfe down v. 6. All these will I give thee if thou wilt fall down and worship me v. 9. And we finde a threefold opposition It is written Man shall not live by bread alone but by the word of God v. 4. It is written Thou shalt not tempt the Lord thy God v. 7. And again it is written Thou shalt worship the Lord thy God and him onely
work and his desire is that he may make an even furrow that he may draw a strait line and keep himself in Gods way let come on him what will Not as if a Child of God might not warp from Gods way they have their deviations Peter and Barnabas two great Apostles they did not alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Gal. 2. 12. 13 14. but then they do not continue in their wandrings they do not justifie their turnings aside they do not compel others to turn aside after them or do say that they have done well in so doing They are not angry with such as reprove them for their deviations Neither Peter nor Barnabas so much as murmured much lesse reviled Paul because he told them of their present deviations but presently reformed 3. It s expounded by Sincerity and godly simplicity So ye have it 1 Cor. 5. 8. Therefore let us keep the feast c. with the unleavened bread of sincerity and truth Truth and sincerity are all one and sincerity and simplicity are one and the same thing also 2 Cor. 1. 12. Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity c. That which is sincere is simple and unmixed like white wooll never died Mel sincerum is honey unmingled without wax Farina sincera is flower never leavened A heart of truth is a heart uncompounded a heart not double a man of truth hath not a heart and a heart one for God and another for Mammon one for sin and another for righteousness he hath but one tongue and one heart he is single tongued and single minded his tongue and heart go together as Companions And then sincerity notes soundness a sincere heart is a sound heart a heart not putrified with rottenness and hypocrisie Though all men have hypocrisie in them yet all men are not Hypocrites Now take up all these together and they will declare fully what is meant by the grace of truth with which the Apostle would have us to be girded Not false hearted not in pretence and appearance not in word and tongue but a perfect an upright a sincere uncompounded Christian 2. For Caution I shall lay down two Rules 1. Though truth be of such use c. yet may a sincere and true hearted Christian be foiled for a time by some prevailing temptation We are not to judge either our selves or others to be presently hypocrites because we are surprized and overcome by a Temptation Hezekiah was a man of a perfect heart 2 Reg. 20. 3. and yet he was vanquished in battel in the day of temptation 2 Chron. 32. 31. In the buisness of the Embassadors of the Princes of Babylon c. God left him to try him David was a man of an uncorrupt heart God gives him that testimony and yet in the matter of Vriah Satan overcame him As a hypocrite and wicked man may stand out in some temptation so may a single hearted Christian be overtaken and insnared It s true they will recover themselves again out of these snares as Hezekiah and David did but they may be for a time taken prisoners Noah was a perfect man and that in a perverse and crooked Generation Gen. 6. 9. yet Satan surprized him and drew him into the sin of drunkenness Gen. 9. 21. Lot was an upright man in the sink of Sodom and yet he was overcome by temptation and drawn into the foul sins of drunkenness and incest Gen. 19. 32 33 34 35. We may soon take away sincerity from the earth if we make such conclusions 2. Though truth be of such use c. yet no Christian stands in the day of temptation for the merit of his sincerity Though no man have a promise of standing without this grace of truth yet is not any mans truth of heart the meritorious cause of his standing We stand by our sincerity but not for our sincerity As the Apostle concludes concerning faith 1 Pet. 1. 5. so we may conclude concerning uprightness We are kept by the power of God through sincerity Sincerity is the instrumentall cause but the power of God is the efficient This Paul confesseth in his temptation 2 Cor. 12. 9. I will glory in my infirmities that the power of Christ may rest upon me III. The Reasons of the Doctrine how it is that truth of heart is so useful for this warfare 1. Because this is the strength of all other graces and of all Ordinances Some Divines look upon sincerity not as a distinct grace but as that which is the perfection of every grace Truth of love is the perfection of love Truth of faith is the perfection of faith Truth of obedience is the perfection of obedience c. All which is within a man without the grace of truth is but like rotten wood which will soon break and never do any service in the day of Battel All which a man doth without sincerity is to no purpose He can suck out no vertue from any of the Ordinances of God neither prayer word Sacraments c. 2. Sincerity is that which engageth God to take our part in all temptations Where-ever integrity is there God is by his speciall grace to assist and enable the soul He stands far off from the rotten hearted Christian but his countenance doth behold the upright Psal 11. 7. That is an excellent place to this purpose which we have in Gen. 20. 5. 6. In the integrity of my heart c. Yea I know thou didst this in the integrity of thy heart c. therefore suffered I thee not to touch her We cannot say of Abimelech that he was a sincere believer for he was a profane King his integrity or truth of heart was but a meer morrall integrity he would not have taken Sarah had he known her to be the Wife of another man and therefore he professeth what he had done was done in the simplicity of his spirit God bears him witness that he spake the truth and therefore saith God I have kept thee that thou hast not touched her God did so approve of that simplicity of his that he preserved him from falling into that great sin and delivered him from the Devills snare if naturall and morall honesty doth engage God to take part with a man how much more will the grace of sincerity engage him James 4. 7 8. Resist the Devill and he shall fly Draw nigh to God and he will draw nigh to you c. Purifie your hearts ye double minded The Apostle in that place would have Christians to engage God on their part in the day of temptation There will be no prevailing if God be not on our part But how shall we obtain this assistance from God he tells us Purifie your hearts ye double-minded A single-hearted Christian shall not want either the presence or power of God in the day of Battel This is clear also Gen. 15. 1. with 17. 1. Information 1. Do not wonder to
Saint Mat. 6. 1 2 3 4 5. They may give as many and as great Almes They may give God as many and as long Prayers as a sincere Christian doth but they differ in their ends The end of the one is to get glory from men to satisfie the voyce of Conscience c. The end of the other is to approve his Heart to God to glorifie his Heavenly Father and to testifie his Obedience to the Command of God 4. He that hath the Grace of Truth in his heart is the same in private that he is in publike The Lining and the Out-side of his garment are both of one piece he is clean within as wel as without a spot upon his skin is as great a trouble to him as a stain upon his garment This is that which our Saviour makes a distinguishing Note between a Hypocrite and a sincere Christian Matth. 15. 7 8. the Hypocrite is onely for the out-side of Cup or Platter that that may be clean but the inward part is full of wickedness This is David's Character of himself Psal 18. 23. I was also uncorrupt before him and kept my self from mine iniquity i. e. from secret sinnes as well as publike And Psal 101. 2. I will walk in the midst of my house with a perfect heart A sincere Christian is as good in his own house as in Gods house in the Closet as well as in the Streets in his secret Chamber as well as in the Church He desires to have a clean heart as well as clean hands Jam. 4. 8. Cleanse your hands ye sinners purifie your hearts ye double-minded 5. He that hath truth will be the same in trouble and after trouble Psal 78. 34 35 36. Exhortation That all that profess themselves Christians would both carefully get and keep this girdle of Truth I shall here urge it by some Motives and then lay down some Helpes and Directions 1. For Motives 1. Sincerity is the best security Prov. 10. 9. He tbat walketh uprightly walketh surely but he that perverteth his wayes shall be known God knowes him already and men shall know him when the Mask of Hypocrisie is pull'd off his face his rough garment which he wore to deceive shall in due time be plucked off and then his deceit shall be made manifest He walkes under Divine Protection he walkes under the shadow of Divine Promises therefore he is in safety He may sometimes come into danger but he shall be delivered either in danger or from danger or by danger Yea sometimes God brings him into a lesser danger to preserve him from a greater vid. Jer. 38. 38. His imprisonment saved him from the danger he might have been in by the enemy when Jerusalem was taken The three Children Dan. 3. and Dan. 6. were preserved by their Integrity The Prophet David never was in such danger as when he warped a little and went into the Land of the Philistins He got a strong Hold of Zicklag from the King of Gath but that Fort was destroyed and he was never in such distress in all his troubles 1 Sam. 30. init His own guard had there been his Executioners had not God by a mighty hand staved them off 2. Integrity of Heart is the best Guide in straits and doubtful Cases This is promised Prov. 11. 3. The integrity of the Upright shall guide them but the perversness of Transgressors shall destroy them It 's a marvellous happiness to have a perfect and faithfull guide in dark and dangerous Travels It 's a priviledge belonging to the godly man to have Divine guidance Psal 32. 8. He that is sincere shall have this guidance It is evinced by what hath been said Integrity makes the Word his Rule And that Word is a Lantern yea 't is a Light shining in a dark place 2 Pet. 1. 19. and he that followeth this Light shall see his way when others are in obscurity vid. Isa 30. 21. The Spirit of God who is the Soules guide dwels in a sincere heart therefore he shall be led in the right path 3. Sincerity of heart will procure Gods acceptance of all your services Though they be very weak and very imperfect yet if they be seasoned with the Salt of sincerity they shall not be cast away Prov. 15. 8. The Sacrifice of the Wicked is abomination to the Lord but the Prayer of the Upright is his delight It 's a marvellous comfort to a Child of God that his Duties find acceptance When they do but suppose that their services are rejected how are they cast down how are they disquieted Nothing can satisfie them in such a Case Well! if your hearts be sincere your prayers shall be as Incense and sweet Odours in the sight of God 4. The Services and Ordinances of God shall convey strength to you When the false-hearted Christian shall winder and molder away and all which he seemed to have shall come to nothing then shall the true hearted-Christian be as one anointed with fresh Oyl he shall be active vigorous and strong This is promised in many places Job 17. 9. The Upright shall hold on his way and he that hath clean hands shall add to strength The meat and nourishment which is taken by a man whose vitals are consumed gives no true strength to him He may perhaps for a little time appear to be fat and in good liking but all his growth is but wind and emptiness which in a fit of sickness will soon wash off But the meat of a man that is sound turnes into nourishment and makes him grow so it is with the Soul the rotten Hypocrite he gets no nourishment by the Ordinances but the sound Christian gets strength by them He may not presently perceive his growth nor does he grow always alike in all graces but in some grace or other he increaseth and shall increase his Spirituall strength Prov. 10. 19. The way of the Lord is strength to the upright but destruction shall be to the workers of iniquity 5. God will pardon and graciously pass by many failings and infirmities if the heart be sound 1 King 15. 12 13 14. King Asa was guilty in many things there were very visible Defects found in him contrary to that which the Law of God required He took away the Sodomites which were in the Land he removed all the Idols which his Fore-fathers had made He deposed his Mother from her Regency because she had made an Idol in a Grove but the high places remained still Nevertheless the heart of Asa was perfect with the Lord all his dayes And because he was a man of a sound heart God accepted what he had done well and graciously pardoned his Omissions And therefore it is that David makes the soundness of his heart an Argument to move God to forgive his sin Psal 51. 6. Behold thou requirest truth in the inward parts that is to say Lord although according unto the letter of the Law thou hast cause to cast me off
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
Iniquity is a testimony that a person is sealed up for salvation and eternal life vid. 1. Ioh. 3. 9 10. 2. It gives courage in that it lets a soul see that it hath a right to all the Promises All the Promises are made to righteous walking Promises of Support Promises of perseverance Promises of deliverance Righteousness gives the soul a propriety in all these and so makes it valiant See but that one Promise 1 Ioh. 5. 18. that is a Promise of security against Satan He shall not touch him that is not with a destructive Touch he shall not draw him into that sin which is unto death he shall not finally overcome him c. This Promise is made to every one that is born of God and whosoever is born of God doth righteously as he is righteous the righteous man and the regenerate are all one 2. Righteousness makes the soul strong as well as valiant Strength and Power is of very great use to a souldier in the day of battel it makes him able both to defend himself and to offend his enemy Now Righteousness and Holiness strengthens a Christian two ways First In that it doth demolish and destroy that which makes the soul weak Sin is the weakness and infirmity of the soul it is the Devils great strength and that which gives him all the advantage he hath against the soul Our sins are Satans Armour that wherein he trusteth and with which he fighteth against us if he did not find assistance within us he could not do us any mischief by that which is without us The Prince of this world cometh and hath nothing in me Joh. 14. 30. and because he had nothing in him he could do nothing against him Our sinnes are the Devils strong Holds in which he fights against us Now Righteousness doth expell sinne as the Light expelleth the darkness It doth cast down these strong Holds it doth dissolve the works of the Devil and taketh from him that Armor wherein he trusteth and so gives us strength Secondly It strengthens the soul in that it brings with it all strength Wheresoever Righteousness is there is God and there is Christ and there 's the Spirit the Spirit of Might and the Spirit of Power 'T is true Righteousness is not either in the heart or in the life till God have wrought it Righteousness doth not bring God but God brings Righteousness unto the soul but when God hath wrought this Work then doth Holiness engage God Righteousness puts the soul under the shadow of Gods wings so that whatsoever strength power and vertue is in God is engaged for the righteous mans defence This ye have clearly laid down Psal 92. 1 2 3 4 5 6 7 8 9 10 11 12 13. It was the great happiness of the Israelites that the Eternal God was their refuge Dent. 33. 27. This was their strength in all the battels they fought and he that walkes holily is under this happiness Psal 84. 11. 3. Without righteousness of life no use can be made of any other pieces of this Armour 1. He cannot gird himself with Truth Righteousness of life and truth of heart are as the tree and fruit they alwayes go together he that hath an unholy life is certainly unholy in heart the Kings daughter is all glorious within and her Cloathing of wrought gold Psal 45. 13. 2. He cannot put on the shooes of the Gospel of peace for there is no peace to the wicked saith my God Esa 57 21. 3. He cannot put on the Helmet of Salvation A man who is unholy in life is destitute of all true hopes of Heaven for every one that hath this hope purifyeth himself as God is pure 1 Joh. 3. 3. 4. Nor can he take the Shield of Faith Faith is alwayes an heart-purifying grace Act. 15. 9. A wicked life is the consequence of an unbelieving heart 5. Nor can he take the Sword of the Spirit This sword is not a defending sword but a wounding sword to an unholy life every part of Gods Word is for the present against him the word terrifyeth and condemneth him 6. Nor will Prayer and Supplication do him any good God hath no ear for the prayers of a wicked man Psal 66. 18. yea his prayers are turned into sin Prov. 28. 9. But now he whose conversation is righteous can make use of all the other He can use the girdle he can and may draw comforts from the Gospel of peace he may cover himself with the shield of Faith the Sword of the Spirit is a defending Weapon to him and his prayers are full of virtue and efficacy Information 1 This may apologize for 1. Vse the care and exactness of the servants of God in their endeavours after purity and holinesse of life Wicked men are ready to blast and reproach the children of God for their diligence in labouring after purity because they will not run with others into the same excess of Riot therefore they speak evill of them 1 Pet. 4. 4. Let such men consider what followeth ver 5. They shall give account to him that is ready to judge the quick and the dead In the day of judgment it shall appear that such exactness was not unnecessary when you shall see such as you have reproached numbred among the Saints then you will befool your selves and say We fooles counted their lives madness and their end full of reproach Wisd 5. init How are they reckoned amongst the sons of God and have their Inheritance amongst the Saints You that are now troubled at their holy lives will be then astonished at their unexpected salvation The servants of God know the usefulness of holiness here and the eternal happiness of it in the other world and you also will in the day of the Lord return and discern between the righteous and the wicked between him that serveth God and him that serveth him not Mal. 3. 18. Men do not use to blame a souldier that goes to meet a cruel and potent enemy because he is carefull to provide a strong Breast-plate they rather blame his rashness and indiscretion that shall go naked Righteousness is the onely Breast-plate to keep out Satans arrows and therefore they are very wise whatever men think who are careful both to provide it and wear it 2. We need not wonder to see men of dissolute and leud lives to be so wofully subdued unto the will of Satan and so unable to resist any temptation Well saith the Apostle Eph. 2. 2. That the Prince of the power of the Air worketh in the children of disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth work effectually as the word signifies he commands and they obey he tempts and they yield he suggests and they consent to his suggestions if he tempt them to swear to lye to murther to commit adultery they make no resistance but are carryed captive by sin at his Will 2 Tim. 2. 26. Amongst many other Reasons that might be rendred
The Apostle cals it a glorious Gospel 1 Tim. 1. 11. The ministry of the Law was glorious but the Gospel is much more glorious vid. 2 Cor. 3 7 8 9 10 11. Many things there are that proclaim the glorious excellency of the Gospel I shall not instance in any other than what is in the Text It s a Gospel of peace Peace is a glorious thing the lowest of all kinds of peace is one of the greatest of outward blessings peace with men It s that which often in Scripture comprehends all outward blessings It s the breeder and preserver of all outward happiness plenty is the daughter of peace Micah 4. 3. It s the sweetner of all outward mercies Peace is as salt to meat as the light to the World How much more glorious is this peace Peace with God The peace of conscience is a peace transcending humane understanding Phil. 4 7. and that is but the fruit of this peace 2. That the ministey of the Gospel is a glorious ministry They are the Ambassadors of the Gospel of peace Isai 62. 7. How beautiful upon the mounts are the feet of them that bring glad tidings that publish peace The word of reconciliation is committed to them 2 Cor. 5. 19. Ambassadors of warre are unwelcome messengers to all Nations but those that come to proclaim peace are kindly received And yet a wretched world is as weary of the ministry of the Gospel as if it were the ministration of death Most do as the Gadarenes did by Christ intreat them to depart out of their coasts Noah was glad when the Dove came with an olive branch if the peace of the Gospel had more place in the hearts of men the publishers of it would have more respect 3. That the professors of the Gospel should be of peaceable dispositions The Gospel when it comes with power makes men like it self it tames and sweetens the spirits of men makes rough places smooth men of rough boystrous and fierce spirits to become gentle Isai 11. 6 7 8 9. Implacableness and violence of Spirit as it doth much dishonour the Gospel of peace so is it a frame altogether anti-evangelical The Gospel hath no leaven or sourness in it and he who professeth the Gospel should be so likewise If ye have heard him and have been taught by him as the truth is in Jesus put away malice c. Ephes 4. 21 31. Wheresoever the Gospel comes with efficacy and power it doth imprint upon the soul it s own image Rom. 6. 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of doctrine which was delivered to you As the Gospel is holy so should the professors of it be holy As the Gospel is heavenly so should the professors of it be heavenly and as the Gospel is a Gospel of peace so they that profess it should be men of peace The Apostle desires the Philippiane that their conversation might be as becometh the Gospel Phil. 1. 27. A peaceable conversation is a Gospel like conversation 4. This lets us see what a great loss it is to be deprived of the Gospel It s threatned in the Scripture as one of the sorest judgements Math 21. 43. The Kingdom of God shall be taken from you c. It s a great loss to loose the lowest kind of peace Rev. 6. 4. much more to loose the Gospel which conveyes the highest peace You that are unreconciled if the Gospel go you are like to die in your enmity and you that are reconciled will have no ordinary meanes left you either of preserving or renewing the assurance of your reconciliation 5. This lets us see why it is that Satan is such an enemy to the spreading of the Gospel In all ages we find that his great plot hath been either to remove or to corrupt the Gospel All the false Teachers which arose in the Gospel Churches were raised for this end he hath stirred up Hereticks and Tyrants in every age to blow out the Gospel I would have come to you once and again but Satan hindred 1 Thes 2. 18. vid. Acts 13. 50. Acts 14. 2 c. Still when the Gospel came persecution followed Acts 16. 16. c. the reason the Gospel is a Gospel of peace and Satan would keep men unreconciled 6. Great cause of thankfulness for the enjoyment of the Gospel USE II. Lect. 15. Janu. 16. 1649. Examination Let all try whether they have an interest in this peace which is published in and confirmed by the Gospel VVHether the Gospel have wrought this great work between God and them that they can say God and they are at peace It s necessary to make this inquiry 1. Because all men by nature are under wrath and enmity Eph. 2. 2. 2. Because it s very natural to the sons of men to suppose and conclude that God and they are at peace especially such as have lived under the Gospel of peace Before I come to positive evidences I shall discover some mistakes or false reasonings about this peace and they are of two sorts 1. Such as are made evidences of peace and are not these concern wicked men 2. Such as the godly are under arguing those things to be evidences of want of peace which are not so For the former 1. No man can argue that he is at peace with God because of the enjoyment of outward common Priviledges As Baptisme the admission of a person to the Lords Table This was the Argument of the Jews which was often rejected both by the Prophets by Jobn Baptist and Christ himself vide Jerem. 7. 4 c. Trust not in lying words Math. 3. 9. 10. Think not to say within your selves we have Abraham to our father c. John 8. 33. We be Abrahams seed and were never in bondage c. The Scripture cuts off this kind of reasoning in many places Rom. 2. all he is not a Jew c. Circumcision and uncircumcision make no difference in this matter Jerem. 9. 25 26. Thou maist enjoy all the outward priviledges of the friends of God and yet live and die in enmity So did Ishmael Saul Judas Simon Magus and yet had neither part nor lot in this matter 2. No man can argue that he is at peace with God because of outward Profession The worst of men may attain to this Judas was one that made a Profession he was an Apostle an extraordinary Minister and yet an enemy to God a child of perdition Those that shall be rejected at the last day are such as made profession Luke 13. 25 26 27. and yet there was no Covenant of peace between God and them I know them not A man must profess Religion before he can be an hypocrite 3. The bare performance of external duties and outward actions of Religion is no Argument that a soul is heir to this peace For though he that is at peace with God will be careful of doing
this Armour lies as to the resisting of temptation 1. These resolutions will exceedingly strengthen the soul in the day of temptation He that wants these shooes will be weak when Satan sets upon him whereas he that hath these upon his feet will be bold and valiant There is not any better bulwark in the day of battel then Resolution of heart before the day of battel Opposition may come suddenly and violently but it will not come so terrifyingly upon him that hath armed himself with Resolution to stand it out Our Saviour sets out this by a double Parable Luke 14. 28 29 30 31 32 33. which of you intending to build a Tower c. A man will never be able to finish that doth not resolve to be at the full cost of the building 2. These Resolutions will weaken and discourage Satan in his Assaults Where he shall perceive these shooes upon the feet of the soul he will be much danted and dishartened in his undertakings When the Rulers and Elders and Scribes the instruments of State saw the resolvedness of Peter and John to go on in their way notwithstanding all their threatnings and persecutions they were much astonished saith the Text Act. 4 13. and they took knowledge of them that they had been with Jesus They thought that there was something more then man in them which made them so regardless of their power and this for the present abated their fury they threatened them and let them go v. 21. had they seen that they had been bare-footed their carriage would have been more fierce but seeing them shod with these shooes they were glad to be rid of them Information 1. This lets us see why it is that Vse 1. Apostates and Back-sliders are so easily carried captive by Satan in the day of temptation They want these shooes upon their feet and therefore they cannot stand The Heretick fals into the net of Satan because he wants the girdle of the Truth of Doctrine The hypocrite he fals because he wants the girdle of Sincerity The prophane person cannot stand because he wants the breast-plate and the Apostate is overcome because he is without the shooes of the preparation of the Gospel either he hath no resolution or no well-grounded resolution The Apostate is the stony ground he may hear the Word and receive it with joy but when persecution ariseth because of the Word he is presently offended Math. 13. 20 21. if you would be preserved from falling by temptation you must labour to be preserved from backsliding from profession 2. This lets us see that it is a difficult and hard thing to keep the right profession of the Gospel especially in times of opposition It were needless to commend this unto Christians if it were not an hard work to go on with it at such a time They all forsook him and fled Mar. 14 50. When storms were high and persecution hot the Disciples of Christ were offended he whose profession is but counterfeit will fall off quite he whose profession is in truth may be offended with Christ and his Gospel I note this for two reasons 1. That none might be too confident of themselves 2. That none be too censorious against those who retreat and shrink in such a time 3. The excellency of perseverance in the profession of the Gospel It s excellency as in other respects so in this appears clearly that its a mighty defence in the day of temptation 4. What cause they have to bless God who find such Resolutions wrought in their hearts These shooes are not onely their beauty but their safety How beautiful are thy feet with shooes O Princes Daughter Cant. 7. 1. Exhortation To perswade all Christians to Vse 2. arm themselves with these Resolutions Get these shooes upon your feet resolve that whatever trouble come whatsoever storms arise yet you will go through with your profession and never forsake it It is necessary for those that live in such black dayes as these of ours are to set themselves to this work The winds begin to grow loud the skie is dark and lowring persecutions may come suddenly and they are like to fall violently its time to get and necessary to keep these shooes on their feet I shall lay down something by way of Motives something by way of meanes 1. Mot. All the promises are made to them that persevere It is not he that beginneth but he that continueth unto the end that shall be saved Math. 10. 22. When the even was come the Lord of the vineyard saith unto the Steward Call the labourers and give them their hire Math. 20. 8. Nemo coronatur ante quintum Actum Be thou faithful unto the death and I will give thee the crown of life Rev. 2. 10. To them who by patient continuance in well-doing seek for honour and glory and immortality eternal life Rom. 2. 7. 2. Mot. T is difficulty and opposition that distinguisheth true profefsion from false profession Math. 13. 20 21. A rotten ship may sail very fast and carry the passengers safe in a calm Sea but onely a sound vessel will hold out when tempests arise Persecutions are called the tryal of our faith 1 Pet. 1. 7. because when a soul is under persecutions then it appears whether his profession was gold or dross A temporary profession is like the house built upon the sand it stood all the summer time but when the winds blew and the rain came and the flouds lift up their voice then it fell Math. 7. 24 25 26 27. 3. Mot. Adhering to the profession of the Gospel in times of opposition doth most of all honour the Gospel Obed Edom honoured the Ark of God much by taking it into his house in a time of danger 2 Sam. 6. 9 10. It was no great thanks to David to fetch the Ark into the City of David when it brought prosperity with it v. 12. any one would entertain a prosperous Ark but he that is a right Christian will make room for it when it brings affliction 4. Mot. The Gospel will abundantly recompence all their sufferings The Ark did make good satisfaction to Obed Edom for taking it in in a boystrous time 2 Sam. 6. 11. It s a Gospel of comfort at every time but never so full of comfort as in a time of affliction As the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. The Gospel is alwayes a Gospel of peace but the peace of it is most discovered in a time of trouble He that forsaketh father or mother c. for my sake and the Gospel shall have an hundredfold in this world with persecution and in the world to come everlasting life Math. 19. 29. 5. Mot. All the sufferings which arise for the Gospel are for this end to try whether men will adhere to it or no. There must be heresies that they which are approved may be made manifest 2 Cor. 11. 19. 6.
against the servants of God These two I shall open in two propositions viz. 1. That the Devil is a wicked one 2. The temptations of this wicked one against the sons of men are fiery darts And then we shall speak of the substantial part of the Text viz. the shield it self I begin with the former Satan is a wicked Creature The wicked one Doctrine Many titles of reproach are given unto Satan in the Scripture He is called The accuser of the brethren Rev. 12. 10. his work is to slander and accuse God to the Saints and them to God Doth Job serve God for nought The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth slandering and calumniation false accusers 2 Timothy 3. 3. t is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 11. its required of the Wives of the Deacons amongst other things that they be not slanderers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called The enemy or envious man Math. 13. 28 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called the Dragon Rev. 12. 9. And the old Serpent ibid. Serpent for subtilty and Dragon for cruelty The roaring Lion 1 Pet. 5. 8. The Father of lies John 8. 44. The God of this world 2 Cor. 4. 4. The Prince of the power of the air Ephes 2. 2. The unclean Spirit Math. 10. 1. Abaddon Apollyon Revel 9. 11. The Angel of the bottomless pit ibid. The Tempter Math 4. 3. The Murtherer John 8. 44. And here in this place he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one This name is given to him in many places of Scripture Viz Math. 13. 19. Then commeth the wicked one and catcheth the Word Math. 13. 38. The tares are the children of the wicked one 1 John 2. 13. I write unto you young men because ye have overcome the wicked one 1 John 5. 18. Whosoever is born of God keepeth himself and that wicked one toucheth him not And he is thus called in these two respects 1. In regard of his own nature He is made up of nothing but wickedness God did at first create the Divels holy and righteous as the other Angels which still keep their habitations but by their fall they have poysoned their nature and filled it ful of wickedness and impiety They were by their first creation spiritual excellencies but by reason of their fall they are spiritual wickednesses Ephes 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We use to paint the Devils black to shew how black they have made their natures which when they came out of Gods hand were so white unspotted and glorious Yea the Divels are incorrigibly wicked they are totally wicked they are restlesly wicked they are impenitently wicked they are hopelesly wicked 2. In regard of his practise upon others His great design is to draw men into sin and to keep them in wickedness He goes about unweariedly compassing the earth to and fro and all that he may tempt men to acts of wickedness The Devil is the Author of all the wickedness which is committed in the world He is a Liar the father thereof John 8. 44. He is a Murtherer and the Father thereof he is a Blasphemer and the father thereof c. All sin hath its rise from Satan either in whole or in part The first sin that ever was committed in the world was by his instigation vide Gen. 3. init And whatsoever iniquity is conceived to this day in the hearts and committed by the hands of any creatures the Devil hath some hand in the bringing of it to pass Davids sin in numbring the people 1 Joh. 3. 8. the works of the Devil was from Satan 1 Chron. 21 1. The sin of Ananias and Saphira in lying and dissembling was from Satan Acts 5 3 Why hath Satan filled thy heart to lie to the holy Ghost 1. He suggests evil motions 2. He keeps them warm in the heart 3. He helps the soul to opportunities to practise evil things 4. He hinders from the use of what might refrein and keep the soul from sinning 5. He prepares fit instruments to bring to pass the evil that is intended c. 6. He helps to harden the heart and to blind the understanding and to stupifie the conscience c. some way or other he hath a hand in all the wickedness which is done in the world T is true the Devils contriving of sin doth not excuse the sinner for he doth give his consent Satan hath no power to force or compel the will onely to perswade by Arguments and temptations c. Every man is tempted when he is drawn aside of his own lust and enticed Jam. 1. 14. A wicked heart is the womb but the Devil is the father that begets all manner of wickedness and therefore worthily called that wicked one Information 1. This shewes the infamy of sin It s a thing which is full of disgrace and dishonour Vse 1. the Scripture fastens reproach upon wickedness it dishonours Nations and persons righteousness exalteth a Nation but sin is a reproach to any people Prov. 14. 34. Omnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wound and dishonour shall he get and his reproach shall never be done away Prov. 6. 33. Adultery is a shameful thing swearing and lying and drunkenness and idolatry and perjury are shameful things wickedness is a shame to mens names and to their families I might shew this in many particulars but I shall onely urge it from this Doctrine It is the Devils name he hath many names which bear disgrace in them but of all his names this in the Text is one of the worst if not the worst of all He is the wicked one To be called a wicked one hath more ignominy in it than to be called a poor one or a weak one c. The Devils have some excellencies in them they are Spirits they are strong Spirits they are wise Spirits ah but they are wicked spirits they are Angels ah but they are unclean Angels The wickedness of the Devils doth disgrace all their excellencies Call a person by what name of excellency you can call him rich call him learned call him noble call him a prudent man yet if you say wicked you lay all his excellencies in the dust Wickedness stains and soyls all the glory and beauty both of persons and Nations Naaman Captain of the Hoast of the King of Syria was a great man with his Master c. but he was a Leper 2 Reg. 5 1. this one word marrs all his glory To say such a one is a man of parts a man of valour a man of great estate a man of deep knowledgde but he is a wicked man he is a drunkard a swearer a lyar a perfidious man c. this one word doth unsay all his excellencies and casts a cloud upon all his glory 2. That wicked men are of all Creatures the most like to the Devil They have his image upon them they have
is our Rhetorick to perswade us in tribulation unto patience Rest in the Lord and wait patiently for him Psal 37. 7. and Psal 40. 1. I waited patiently for the Lord c. 5. The accomplishment of future good This shews the object of Hope generally that which is good particularly or specially future good Herein it differs from faith The object of faith is not onely good things but evill things also Faith beleeves the threatnings as well as the promises Faith doth beleeve there is an Hell as well as an Heaven but Hope onely looks at good things Evill things are the proper object of fear and hatred not of hope And then this differs in the spiritual object Hope onely looks at good things to come what a man sees why Rom. 8. 24. doth he yet hope for it hope that is seen is not hope That 's the difference between hope and vision But now faith looks not onely at things that are to come but also at things that are past and at things that are present It looks to things past We beleeve that the World was created that Adam fell that the old world was drowned that Christ was born of the Virgin Mary that he suffered that he dyed c. We beleeve also things that are present We beleeve that Christ is at the right hand of God that he makes present intercession And we also beleeve things that are to come We beleeve that Antichrist shall fall that Christ shall come to judge the World that our dead bodies shall be raised c. 6. Which God hath promised Herein faith and hope agree they have both the same Basis or foundation viz. The word of promise The Scripture asserts the promise to be the foundation of hope Tit. 1. 2. There could be no reason of expectation unless the thing expected were bottomed upon a divine promise It s loose fancy not well grounded waiting which is not erected upon a promise 7. And Faith beleeveth This holds out another difference between Faith and Hope They differ in their order Faith goes before Hope followes the stedfastness of hope is from the certainty of faith faith beleeves the truth of the thing and hope waits for the accomplishment of it The Apostle tells us that faith is the substance or ground of things hoped for Heb. 11. 1. Faith is the Mother of hope and hope is the Daughter of faith faith discovers the treasure and hope gathers it and layes it up Faith is the fire of hope and hope is the flame of faith 2. Wherein the Resemblance between Hope and a Helmet Consider that in four things 1. The Helmet doth defend the head from violence offered either by sword pistoll c. The grace of Hope doth safeguard the soul from the violence of Satan 2. The Helmet is the highest of al the Souldieres Armour The grace of Hope is that which looks still upwards t is the highest of the graces it hath its eye fixed upon the things which are in Heaven 3. The Helmet doth make the Souldier of dreadful appearance to his adversary Polybius tels us that the Romane Souldiers had upon their Helmets garlands sticking upon spikes so high that they seemed of a double height and did appear very formidable to the enemy Men of low stature seemed exceeding high by reason of their Helmets and that dress which they wore upon them The Grace of Hope upon the head makes the Christian Souldier very formidable to Satan it doth lift him up even to Heaven Little David with his Helmet of Hope appeared of a greater height then Goliah though he had a Helmet of Brass Hope sets the Soul upon a Rock which is higher then all his Adversaries 4. The Helmet doth give warmth and heat to the head it hath a refreshing as well as a defending virtue in it The Grace of Hope warms and refreshes the Heart III. Wherein this Grace is usefull to a Christian in the time of Temptation 1. The Grace of Hope helps Christian Courage It sharpens the edge of Christian Valour faintness and fearfulness of Spirit gives a very great advantage to the enemy That was a good Martial Law which God gave his people Deut. 20. 8. If the heart once sink through cowardice and pusillanimity the hands grow weak Now the grace of Hope keeps the heart from sinking yea it adds courage to the heart We have a Proverb But for Hope the heart would break I had fainted unless I had believed to see the goodness of the Lord in the Land of the Living Psal 27. 13. Upon this he gives an Exhortation to others to hope in God with a promise of strength v. 14. Wait on the Lord be of good courage c. The exercise of this grace kept the Apostles from sinking 2 Cor. 14. 16 18. For this cause we faint not c. While we look not at the things which are seen but at the things which are not seen c. 2. The Grace of Hope doth strengthen Faith Though Faith breed Hope yet doth Hope strengthen Faith It is as a staff to her aged mother as one well observes Faith is the Evidence of things not seen Faith makes things that are not seen evident and then the grace of Hope helps the Evidence of Faith 3. The Grace of Hope helps the Soul to persevere Victory is promised onely to such as hold out unto the end Be thou faithful unto the death c. Rev. 2. 10. Now without Hope there can be no perseverance He that hath lost his hope will either yield or run or make some unworthy composition but now Hope will carry on the Soul in its opposition There are two things which Hope doth to help us to persevere First It fastens the Eye upon the sight of the Crown it layes that at the foot of the Soul and encourageth it to continue Secondly It fetches in help from heaven it fastens the Eye upon Jesus Christ and lets it see that He is fighting for them while they are fighting for themselves It shewes the Soul Recruits marching from Heaven for its Relief and assistance Information 1. This lets us see the benefit and excellency of the Grace of Hope The Scripture speakes very much in the commendation of it It 's the second of those three choice Graces Faith Hope Charity 1 Cor. 13. 13. It 's that which brings heaven down to the Soul or raises the Soul to heaven even when the Soul is here on earth It 's the Soul's Comforter in all the troubles afflictions and evils which it sustains in this life It 's that by which we overcome Satan in the day of Temptations It 's the Soul's Anchor by which it rides safely in the tempestuous Sea of Temptations Of all the Graces it is that which promises least but there is no Grace that is of more use then this It 's well compared by one to an Egge that hath more in it then is seen An Egge hath nothing to be seen
but a dry barren shell unprofitable for nourishment but if you break the shell you shall find it full of most delicate nourishment The Grace of Hope to the outward appearance is like to a dry shall but if you open this shell you will find it full of most delicate nourishment We are upheld by Hope when we stand We rise by Hope when we are cast down We live by Hope We are saved by Hope It 's that which encourageth us to all Duties We pray in hope we hear in hope Take away Hope and the Soul will not be able to do any duty It 's that by which we bear all disappointments It 's a Sun in the darkest midnight Take away Hope and the Soul will be swallowed up with the least cross every wind will blow it down every wave will drown it every difficulty will overwhelm it It 's the Grace of Hope which holds the Chin above water in every trouble it s the grace of Hope by which we live in the want of present comforts Take away this Grace of Hope and all the Promises are but as withered grass and dry bones and empty vessels which cannot give satisfaction All disquietments and vexatious cares arise either from the want or the weakness of the Grace of Hope David chargeth all his disquietness upon this Psal 142. 11. Why art thou cast down O my soul why art thou vexed within me Hope in God for I shall yet praise him c. Hope settles the heart in every condition it turns darkness into light and storms into calmes and makes the shadow of death as the morning Tbou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee Esa 26. 3. I am the larger in this because there is such a generall neglecting of the exercise of this Grace The Grace of Hope is almost lost Christians make but little use and very little account of it Faith is in some repute but Hope is buried whereas indeed Faith is not more excellent then Hope Hope begins where Faith ends 2. This lets us see why Satan uses so much endeavour to drive the servants of God into a state of desperation There are two great Rockes on which Satan labours to split the souls of men the one is upon the Rock of Presumption many souls perish this way The other is the Rock of Despair and there are many more then a few destroyed this way Judas and Cain and Saul fell by this Temptation My punishment is greater then I can bear saith Cain And Judas out of horrour of Conscience puts an end to his own life Mat. 27. 5. Satan is very busie in our age this way suggesting unto the hearts of men that salvation doth not belong to them We see there is reason why Satan should use his skill this way This is a Christians Head-piece and if he can but perswade him to cast off this he will very easily make a prey of him Despair of mercy is a greater sin then all other sins Judas despair was greater then his Treason First It 's derogatory to the Mercy of GOD for it calls in question his truth and goodness Secondly It 's derogatory to the Merits of Jesus Christ it calls in question the All-sufficiency of his bloud c. 3. That the assurance of Salvation is a Doctrine very profitable for Christians and very prejudicial to Satan If the hope of Salvation help a Christian in temptarion surely the assurance of it will much more help him in these Assaults The Papists look upon it as a great and groundlesse presumption for any man to talk of assurance of his salvation But we know from Scripture First That many have attained to assurance we know that if our Earthly Tabernacle were dissolved we have a building of God c. 2 Cor. 5. init Secondly That all the people of God are commanded to labour after the attainment of it 2 Pet. 1. 10. Thirdly That so many Evidences of a man that shall be saved are not laid down in vain The Scripture is full of the Characters of a person that shall be saved We know we are translated from Death to Life because we love the Brethren 1 Joh. 3. 14. Know ye not that Jesus Christ is in you except ye be Reprobates 2 Cor. 13. 5. Fourthly That one great Office of the Spirit of God which dwelleth in the hearts of the regenerate is to seal them Ephes 1. 13. To testifie with their Spirits that they are the Children of God Rom. 8. 16. The Holy Ghost is a witnessing and sealing Spirit as well as a sanctifying Spirit a Spirit of Revelation as well as a Spirit of Grace Now the Argument is firm If the hope of Salvation be a Helmet to protect us then is the full Assurance of Salvation a helmet much more strong LECT XXII March 6. 1649. Exhortation 1. To all in generall Let this put all the Sons of men upon the getting of well-grounded hopes of salvation FOr the urging of this Exhortation these Vse 2. two things are to be opened viz. 1. To remove some false grounds of hope 2. To hold out some positive grounds upon which Salvation may be infallibly and certainly hoped for and expected 1. There are three false grounds upon which many are deceived viz. 1. Outward prosperity is no certain ground of salvation Many men do certainly conclude their Estate is good and that they shall be saved and that God doth undoubtedly love them with a saving love because their portion is fat in this world they have the blessing of God upon whatever they put their hands to God prospers them greatly in the world c. therefore they hope they shall be saved For the removing of this 1. Something is to be granted 2. Something to be denyed 1. It is to be granted That true piety and holiness is the high and ready way to outward prosperity 1 Tim. 4. 8. Godliness hath the promise of the life that now is and of the life that is to come Many promises are made in the Scripture of these outward things to the godly as Prov. 3. 16. 17. Psal 112. 1 2 3. onely this promise is to be understood with this caution of Reference and subordination to their spirituall good This Caution is alwayes in Scripture to be understood when prosperity is promised to the godly and it is sometimes expressed as in Psal 34. 10. 2. It is to be denied that outward prosperity is any evidence of salvation And that I shall prove by these three Arguments 1. The worst of men have and may enjoy much of these things who shall never see salvation Mat. 16. 26 our Savior supposes there more then ever any man shall enjoy he that hath the whole world must have these four things 1. All the Riches Honours Pleasures of the world 2. A heart capable to take delight in all these 3. A time of enjoying these from the first man to the last
Omissions of good as well as the perpetration of evill 2. If Christ be in them the Image of Christ is in them 2 Cor. 5. 17. All things are become new The minde and understanding are renewed he sees what he did not before discern The loathsomness of sin the beauty of holiness the preciousness of Christ the excellency of the soul the emptiness of all worldly things The will is renewed Acts 9. 6. Before Christ came it was hard stubborn contentions selfish but now it s made plyable ductile submissive to God in all things and that with chearfulness and constancy and speedinesse Acts 9. 6. Lord what wilt thou have me to do before it was an Iron sinew a Brazen Wall now 't is fleshly and yielding The Conscience is renewed Before it was sleepy secure stupid now 't is watchful tender sensible both of the least sin and of the least duty The affections are renewed love joy hatred fear sorrow anger zeal were before misplaced now they are set on right objects and greatly intended towards their objects He loves God with a great love he hates sin with a perfect hatred He rejoyceth in the hope of the glory of God more then ever he did in the things of this life He fears his God more then ever he slighted him He is more grieved for sin then ever he was for any worldly losse He is more angry with the wicked then ever he was with the godly His zeal is more fervent for God then ever it was for the world before conversion 2. That in 1 John 3. 3. Every one that hath this hope purifieth himself as God is pure It is laid down not only by way of duty but by way of evidence and character He is continually cleansing and purging himself from all filthinesse of the flesh and spirit perfecting holiness in the fear of God No pattern will serve him but God himselfe the exemplar of all holiness He findes it written Be ye holy as I am holy 1 Pet. 1. 16. and no other Copy is in his account fair enough for him to write after If you read but verse 13 14. you shall finde the Apostle brings it in as the Character and evidence of one that hath a right hope of Heaven Gird up the loyns of your minde c. And the like you have Tit. 2. 11 12 13. You that think you have holiness enough you that can allow of any spots of sin do not talk of hoping for Heaven This is not the fruit of such hope No man is more frequent in washing himself then he that hath hopes of salvation There is this reason for it he sees Heaven to be an holy place and he desires to be made like it before he come to enjoy it 3. That in Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour He that hath a well-grounded hope of salvation after this life hath his thoughts and heart much in Heaven while he is in this life This hath been the guise of men that hoped for salvation 2 Cor. 4. 18. Cap. 5. init His heart is not taken up much with any earthly thing He is not too much lifted up with the enjoyment nor too much cast down with fear of losing these mean things His spirit is loosened from them his heart is above them his soul converseth daily with things of an higher nature He is with God when he goes to sleep and when he awakes he is with him He hath the Kingdom of God within him Put this home and see how it is with you Wheresoever your Treasure is there undoubtedly will your hearts be also Luke 12. 34. 2. I have a word of Exhortation to you in particular who have hopes of Heaven upon good grounds Nourish and preserve this Helmet Keep it upon your heads and labour to confirm it Shew all diligence to the full assurance of hope unto the end The Doctrine hath motive enough in it I shall but give some helps or directions and so conclude The Directions are these 6. viz. 1 Labour to be armed against all the Arguments of Satan to drive you to despair He objects for this purpose three things especially 1. Your own unworthinesse You are great sinners c. Against this do you consider by way of answer 1. That as great sinners as you are or ever were are now in Heaven Manasseh Magdalen c. 2. That you do not expect Heaven for your own worthiness but for the worthiness of Christ Ezek. 36. 32. I do not this for your sakes c. 3. That a Christians worthiness doth not consist in legall perfection but in sincerity and remission of sin 4. That you will not add to your unworthinesse the great sin of rejecting Jesus Christ and despair 5. That its better to perish hoping then perish despairing II. The present overcastings of the light of Gods countenance and your many outward troubles Against this consider 1. 'T is no new thing to the dear servants of God to be under Spiritual Desertions and outward troubles David Psal 43. Generally all that are now in heaven have bin under these Clouds 2 These Providences are soonest removed by the grace of Hope God hath appointed them to strengthen this Grace not to destroy it Psal 43. ult Lam. 3. 18 19 20 21. 3. God can make the Valley of Achor a door of Hope Hos 2. 15. III. Many have been shipwracked upon false hopes Ergo. Against this answer 1. That many have perished for want of Hope many have been destroyed by despair Cain Judas Saul 2. Those who have perished did not perish because they hoped but because they hoped amiss 3. A commanded Duty is not to be neglected because many by doing it amiss have been rejected Nourish the Grace of Faith if Faith be strong which is the Mother Hope the Daughter will be strong Act your Hope upon Christs All-sufficiency Gods faithfulness Heb. 6. 17 18. The example of the Saints Be much in prayer Keep your hearts in the love of God Jude ver 21. This is the way to keep up Hope LECT XXIII March 13. 1649. EPHES. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And take the Helmet of Salvation and the Sword of the Spirit c. IN these words we have the sixth piece of the Spiritual Armour which the Apostle would have all Christians to use for their safe standing and certain Victory in the day of Temptation In which we have two things First The Armour it self the Word of God Secondly The Notion under which this Word of God is recommended to Christians the Sword of the Spirit The Sword The Sword is a piece of Armor which the Souldier useth both to defend himself and to wound and offend his enemy 't is both offensive and defensive 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it doth rejoyce in bloud according to Stephanus from the Verb 〈◊〉 〈◊〉
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
his heart taken up about this Duty he must prepare for it both matters for it and time for it he must so order his affairs that he may solemnly wait upon this work of prayer many Christians are so intangled about other things they do so watch for the matters of this life that they have no fit time for prayer 2. He must watch and observe those special seasons in which God doth move and stir up his heart to this Duty He must watch in Prayer that is he must watch against Drowsiness against Distractions and wandrings against whatsoever may divert him from prayer It is to be the care of a Christian that his heart may be composed in prayer that Satan may not take him off from the work he hath in hand Satan watcheth unto Temptation and watcheth In Temptation and if we do not watch both Into supplication and In supplication he will have a very great advantage against us your drowsie careless loose unsetled prayer is the way to encourage not to dishearten Satan 5. A conquering Prayer must be a persevering Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth such an invincible constancy and perseverance as will be beaten off by no kind of opposition or difficulty whatsoever This is required in many places Rom. 12. 12. Col. 4. 2. We must not onely pray for a day or a year and then cease our prayers must continue as long as the battel continues All victory is promised to him onely that perseveres Satan is never weary of tempting and we must never be weary of praying You must be still charging and discharging this Ordinance of Prayer as Satan is charging and discharging upon you by his Temptations Discontinuing of this may lose the battel The Apostle exhorts Christians to have a care that their prayers be not cut off 1 Pet. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cutting off prayer is as dangerous as the totall neglecting of prayer 6. A conquering Prayer must be a charitable prayer This is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as if we must pray for none but Saints God gives us leave to pray for all sinners except those who have sinned that unpardonable sinne Samuel prayed for Saul Abraham prayed for Ishmael c. 'T is not exclusive of others His meaning is we must pray for others especially for the Saints the Eye of Charity in this as in other pieces of it is to look first at the Saints The Saints are liable most of all to the violence of the same Temptation which we are lyable to The Saints being helped by our prayers will be the better able to pray for us and to help us in our Assaults by their prayers And besides Prayers for the Saints will engage God to hear the prayers that we make for our selves in our own Temptations I might add more Qualifications out of other Scriptures but I resolve not to go out of the Text. Thirdly Wherein the usefulness of Prayer as to the overcoming of Satan and his Temptations lyeth This I shall shew in these things viz LECT XXVI April 3. 1650. FIrst Prayer is the way to prevent Temptations from entring It doth make the soul in a manner impenetrable Matth. 26. 41. Watch and pray that ye enter not into Temptation Satans hands are tied up by the power of Prayer sometimes that he cannot shoot an Arrow of Temptation against the Soul Lead us not into temptation Mat. 6. 13. It 's a hard thing for Satan with all his wiles to make his fiery Darts fasten upon the Soul of a praying Christian Secondly Prayer is the way to pull out Satans Darts when they are fastened For 1. Prayer sets the blessed Trinity on work for the Souls assistance It engageth God to take our part in the day of battel When Moses held up his hands Israel prevailed when he let his hands down Amaleck prevailed Exod. 17. 11. Call upon me in the day of trouble and I will deliver thee Psal 50. 15. The Prayer of the Disciples did awake Jesus Christ and set him awork for them when the winds and waves did threaten shipwrack and present ruine Mat. 8. 24 25 26. When the waves and storms of Temptation threaten the ruine of the Soul Prayer awakes Christ and sets him on action for the Soules safety The prayer of Paul when he was actually engaged with Satan in a very hot Dispute brought him in assistance from Heaven I besought the Lord thrice that it might depart from me and he said My grace is sufficient for thee for my strength is made perfect in weakness c. 2 Cor. 12. 8 9. Prayer brings in supply of assisting Grace 2. Prayer gives strength to all the other pieces of the Christian Armour It is reserved by the Apostle to the last place because both is an evidence we have the other because it is so helpfull to all the rest 1. It doth keep the Girdle of Truth upon the Loyns Holy Prayers are as the Clasps of this Girdle which tie it together and keep it from falling off 2. It is that which doth tie together the Breast-plate of Righteousness 3. It keeps on the Shooes of the preparation of the Gospel upon our feet Take away the strings of Prayer and these shooes will soon slip off the feet 4. It strengthens the Shield of Faith and keeps it from breaking I have prayed for thee that thy Faith do not fail If either Christs prayer for us or our prayer for our selves fail the Shield of Faith will fail also Jude 20. 5. It keeps Hope alive he that is most frequent in prayer will be most lively in hoping 6. It puts an edge to the Sword of the Spirit the Word of God stirres us up to prayer and then Prayer makes the Word sharp and prevalent 3. Prayer expels those Corruptions which weaken and prejudice the Soul and give advantage to Satan in the day of Temptation The strength of sinne in the soul is the strength of Satan all his advantage is from our own Corruptions Now Prayer doth help on the work of Mortification and Sanctification it purgeth the Conscience it purifieth the heart it fastens grace in the root and increaseth it in the branch c. Every holy Prayer pares off something from that body of Death which is Satans Armory and strong hold in us 4. Prayer adds boldness and courage Information 1. This lets us see the reason why Satan is such an enemy to Prayer That he useth all means to take off the servants of God from this Duty the Scripture tells and the experiences of all the people of God make it good What distractions and disturbances doth he ordinarily work in the hearts of men when they are employed in this service The Saints of God never find him more busie with them then at such a time When Paul was going to prayer a Spirit of Divination meets him and labours to divert his thoughts Act. 16. 16. A Child of God can never
thy precepts and turned my feet to thy Commandments saith David Psal 119. 59. he that forgets Gods Testimonies will soon be drawn aside from the way of obedience but he that carefully remembers these will walk holily David gives this as the reason why the godly man doth not walk in the way of the ungodly nor stand in the way of sinners nor sit in the seat of scorners because his delight is in the word of God and therein he meditates day and night Psal 1. 2 3. 2 Cor. 8. 18. 7 Study carefully the great and many priviledges which are instated upon you in and by the Covenant of Grace The end of all the Dignities confer'd by God upon men is in respect of them that they should walk in newness of life Election is for this end Eph. 1. 4. God hath chosen men in Christ before the foundation of the world not because they were holy but that they should be holy and without blame before him in love The end of Redemption is holiness of life Luk. 1. 75. Christ came as much to redeem the people from iniquity as from hell Tit. 2. 14. The end of Adoption is that we should be harmless and blameless the Sons of God without rebuke that we should live as Gods children and walk as Children of the Light The end of our Justification is Sanctification of Life many leud and ignorant Christians argue from priviledges to laziness they continue in sinne because grace abounds But the Scripture argues from great priviledges to purity of life vid. Rom. 12. 1. I beseech you therefore Brethren c. The particular mercy he had spoken to is the great mercy of a sinners justification by faith Of this he had been disputing in the former Chapter In the 12. Chapter he comes to make the main Use of it which is an Exhortation to Holiness And from the same Doctrine Ephes 4. 1. he draws the very same inference I therefore the prisoner of the Lord beseech you c. The end of all the Promises is holiness of life 2 Cor. 7. 1. Having therefore these Promises c. The Apostle Peter from many other rare priviledges drawes the same conclusion 1 Pet. 2. 9 10 11 12. Dishonesty of Conversation doth not onely convince a Christian of unthankfulness for his priviledges but it is a shame to his priviledges 8. Meditate much on the unrighteousness of your former conversation when ye knew not God It is the mind of God that Christians after their effectual conversion should remember their unregenerate condition Ephes 2. 11 12. There are many good uses which a Christian may make of such meditations it makes him thankful c. Amongst others this is one it will be a good help to promote his holy walking after Conversion Such meditations will bring to his mind 1. The filthiness of sinne which will set his heart against it And 2. they will let him see how much time he wasted in sinne which will be a great help to make him more careful for the future over his wayes This is laid down in many places of Scripture as a help to holy walking vid 1 Pet. 4. 3. the Apostle in the second verse exhorts them to cease from sinne and his Argument is because that was their practice in the days of their vanity when they walked after the course of the world And we have the same Argument 1 Pet. 1. 14. Not fashioning your selves according to the former lusts in your ignorance This is one Reason why such as have been most notoriously wicked before Conversion are sometimes more then ordinarily holy after Conversion When sinne hath abounded before Regeneration Grace hath much more abounded in them after Conversion Mary Magdalen one of the most noted sinners of her age our Saviour cast 7 Devils out of her and after her Calling one of the most exact Christians of her time You read very much of her forwardness and zeal and holiness she is usually put in the first place whereas she is spoken of vid. Matth. 27. 55 56. Matth. 28. 1. In the end of the Sabbath came Mary Magdalen c. Joh. 20. 18. Mary Magdalen came and told the Disciples c. One ground of this is because they reflect upon their former Conversation and because they find that exceeding vile therefore they are so very careful now to walk with all exactness As those that have been most prodigal when they are reclaimed are ordinarily very frugal c. 9 Meditate on the many engagements which lie upon you for holy walking You all lie under Sacramental Bonds when you were baptized then you entred into an Engagement Oath of Allegeance that you would give up your selves in obedience unto God The Apostle upon this ground argues with the Romanes Rom. 6. 2 3 4 5 6. Baptism is a holy Bond which though it be but once entred into yet the obligation of it remains for ever upon the soul And what that obligation is you have Mat. 28. 19 20. Teuching you to observe all things whatsoever I have commanded This Baptismal Vow you have renewed at the Lords Table many a time on your sick beds or in the day of other troubles Looking often upon these will be very helpful The thoughtfull remembrance of Engagements were very vsefull to David for this purpose I have sworn it and I will perform it to keep thy righteous judgments Psal 119. 106. violating of holy Vows breaking of religious Covenants though the matter of them be but civil is a sinne of a high nature Ezek. 17. per totum especially ver 18 19 20 21. So Ezek. 34. 17 18 19. 10 Get much of the holy reverential fear of God into your spirits Fearing of God and eschewing of sinne are frequently joyned together in Scripture so are fearing of God and keeping of his Commandements Job 1. 1. Eccles 12. 13. The Apostle makes the want of Gods fear to be the in-let of all unrighteousness and dissolute practices Rom. 3. 11 12 13 14 15 16 17 18. And the Apostle makes this fear of God to be the means of purifying the life 2 Cor. 7. 1. If the heart grow Fearless the life will grow Profane Prov. 28. 14. 11 Study and think well upon the Doctrine of Death and of Judgment Look upon Death as neer at hand let the sound of the Passing-Bell and the sight of the Grave be continually in your Senses and let the sound of the last trumpet be in your ears Awake ye dead and come to judgment Forgetfulness of Death and Judgment is the cause of so much licentiousness and the remembrance of these are of great force to keep the life holy see 2 Pet. 3. 3 4. and ver 10 11. Seeing all these things must be dissolved c. 12 Consider the unloveliness of unholy practices in other men Behold the Drunkard in his vomit and the Adulterer in his uncleanness c. This will work in your Soules hatred against sin and zeal for
damned c. 2 Thes 2. 11 12. If Satan tempt you to apostatize from the truth for fear of suffering the Scripture will tell you that if any withdraw Gods soul will have no pleasure in him Heb. 10. ult and he that putteth his hands to the Plough and looketh back is not fit for the Kingdome of Heaven Luke 9. ult If Satan tempt you to be hypocritical the Word of God will tell you that Hell is prepared for Hypocrites If Satan tempt you to cast off Duties as Prayer Hearing the Word of God will tell you the sad consequences of such neglect c. And our Saviour teacheth us this use of the Scripture in the day of Temptation by his own practice Satan tempts him to work a miracle at his command by turning stones into bread in the time of hunger Mat. 4. He answers that temptation by shewing him out of the Scripture That man liveth not by bread alone but by every word that proceedeth out of the mouth of God ver 4. Satan tempts him again to cast him self down from the pinacle upon a perswasion of the protection of God Our Saviour answers that from the Scripture ver 7. Thou shalt not tempt the Lord thy God Satan sets upon him with a third Argument to fall down and worship him Our Saviour answers that by a Testimony from Scripture shewing him that Divine Adoration was due to God onely ver 10. Thou shalt worship the Lord thy God and him onely thou shalt serve 2. The Word of God strengthens and teacheth a Christian how to use aright all the other parts of the Spiritual Armour First For the Girdle of Truth if you understand it of the Doctrine of Truth the Word helpes you in that hereby we know what is Truth what is Falshood Take away the Word of God and there is no standard to measure Truth withall If you understand it of the Grace of Truth Sincerity and Uprightness of heart the Word of God is the Preserver of it I was upright before him and kept my self from mine iniquity for all his judgments were before me and I did not put away his Statutes from me Psal 18. 22 23. The Word of God as the Sun exhales all the vapours of hypocrisie out of our hearts Secondly For the Breast-plate of Righteousness The Word of God strengthens and preserves that if we understand it of the righteousness of our persons the Word of God teacheth where it lies and how to put it on and to use it Rom. 1. 17. This righteousness is revealed in the Word If you understand it of the righteousness of our course and conversation the Word of God directs us for this also Psal 119. 9. The Word is the measure of righteousness he hath shewed thee O man what is good Mic. 6. 8. 3. For the Shooes of the preparation of the Gospel It is the Word of God that helpes us to take up and enables us to persevere in these resolutions of going through with the profession of the Gospel against all difficulties and inconveniences and disadvantages the Word whets the edge of these resolutions when they grow dull and blunt 4. For the Shield of Faith The Word is both the Seed which breeds it and the Nurse which feeds it and gives it suck It 's called the Word of Faith not onely because it is the Object of Faith that which is to be believed but also because it is the Seed of Faith and the Food of Faith Faith must have a written word to lean upon else it dies 5. For the Helmet of Hope The Word of God to the grace of Hope is as the light to the eye of the body it is the Cable of the Anchor of Hope the Word layes the promise down upon which Hope is grounded the Word shewes Gods faithfulness whereby Hope is cherished the Word is the fewel that keeps it burning I have hoped in thy Word 6. For Prayer and Supplication We can neither tell what to pray for nor how to pray aright without the direction of the Word of God By the Word of God we come to know what we want By the Word of God we come to know what God hath promised The word of God heats the affections to pray with zeal strengthens the heart to pray in confidence enables the Spirit to pray with perseverance Take away the Fewel of the Word and the fire of Prayer will be abated if not quenched LECT XXIV March 20. 1649. VSE I. Information 1. That it 's a marvellous great mercy that God hath been pleased to commit his Mind to writing VVEE might else have been to seek for this Sword when we should have had occasion to use it The Church of God for about 2500. yeares wanted this blessing The Doctrine of God was preserved by the Tradition of a lively voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 1. Somtimes by the immediate voyce of God himself by the Ministry of Angels Heb. 2. 2. By Dreams by Visions by Vrim and Thummim but never in writing till the time of Moses Then God was pleased to commit it to writing for many causes First That by this means it might be kept more pure and incorrupt We read how much soyl the Truth of God contracted by passing through the hands of men while it was by Tradition transmitted from Parents to Children Gen. 35. 2. We read that even in Jacobs Family there were Idols found And so Josh 24. 14. And the Idols of Egypt were amongst the Israel of God Though they were Holy and religious yet was there much pollution cleaving to the Worship of God in those dayes Secondly for the help of mans weak memory many of Divine Truths might in continuance of time have slipt out of the leaking Vessel of mans memory and so the Church of God should have suffered much loss Thirdly for the greater stability and firmness of the Doctrine of Truth against all those who should either deny it or corrupt it or infirm it vid. Luk. 1. 3 4. By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth secretly innuere propter corruptelas quorundam qui vivâ voce aliena ab Evangelicâ veritate tradiderunt opus fuisse accurato scripto rem prout gesta fuit usque ad finem exponente The Church of God by this meanes hath a greater certainty against the fraud and deceit of Seducers of the truth of God 4. For the more facile propagation and spreading of the Doctrine of Truth while it was delivered by Tradition it was onely consined among the Jewes and there was no probability that ever it should spread any further than their Coasts but by the writing of it it is divulged throughout the world 'T is a mercy to be acknowledged Had not the Word been written this Sword would have been as a Sword in the Scabbard or Armory but by the writing of it it is drawn out of the sheath and made of much more use to us in the day of battel 2.