to have a clear and exact knowledge in the Mysteries of Truth It is not in vain that the Scripture doth so earnestly call upon men to learn and to get and to keep the truth of Doctrine delivered in the Scriptures Buy the truth and sell it not Prov. 23. 23. Stand fast and hold the traditions which ye have been taught whether by word or our Epistle 2 Thes 2. 15. not unwritten traditions the Doctrines and Commandments of men but such as have been taught by the Apostles either by word or by their writings Watch ye stand fast in the faith quit you like men be strong 1 Cor. 16. 13. The word of God is full of such warnings and admonitions as these are And not without cause whether we consider the worth of truth in it selfe or the usefulness of it unto us It s necessary to the soul in many respects it s the light by which we see our way by which we know what to do what not to do it s a great part of our spirituall Armour by which we fight against temptations It s as great a strengthening to the Christian in fighting against Satan and his Instruments as the Souldiers belt or girdle is to him in the day of battel Take two Christians of equall grace and let them be assaulted with the same Temptation and let the one be sound in the Doctrine of Truth and the other corrupt and you will easily see the difference between the one and the other by the issue of the temptation the Doctrine of truth is as necessary for fighting against Satan as the grace of truth I note this to let all of us see what little reason any have to be displeased either with the Ministers of God or other of the Servants of God for their earnestnesse pertinacy if I may so speak in preserving the truth of Doctrine both among themselves and others They know the many advantages of it and therefore they are so zealous for the maintaining of it Paul though he was of as flexible and condescending a spirit as any other whether Apostle or ordinary Saint in all other things for he became all things to all men that he might by all means save some 1 Cor. 9. 19. 20 21 22. yet he was so positive and peremptory for the Doctrine of truth that he would not give place by subjection to false Brethren for an houre that the truth of the Gospel might continue with the people of God Gal. 2. 4. 2 'T is no wonder to see Satan use such endeavour to deprive the Sons of men of the Doctrine of truth In all ages of the Church he hath raised up his Instruments to draw men aside from the truth of Doctrine There shall be false Teachers saith the Apostle amongst you as there were false Prophets amongst the people 2 Pet. 2. 2. The Church of God as it was never destitute of true Prophets so never was it without false Prophets In the Church of Israel there were a numerous Company of seducing Prophets As there was an Elijah a holy and zealous Prophet of God so there were 456. Prophets of Baal 1 King 18. 22. The state was corrupted and they made to themselves a corrupt Ministry of their own an apostatizing State must have an apostatizing Clergy that will humour them and subscribe to them in every thing they do when Satan had perswaded Jeroboam to set up golden Calves he helped him to a Ministry that would worship them and teach others to do the like State Ministers will cry up Calves for gods rather then want promotion or lose preferment And thus it was in the Gospel Church All Pauls Epistles shew it This ariseth 1. partly from the sinfulness of men They must have their lusts and a lust cannot thrive if it have not a false Prophet to nurse it and give it suck And 2 partly from God he in his wisdom and justice permits it to be so that they that would not obey the words of a true Prophet should follow the pernicious Doctrines of falâ— Prophets 1. Reg. 22. 23. And then 3 it comes to passe from the policy and malice of Satan that he may by this means rob men of the truth and so make them fit preys for his temptations And we need not much wonder at this policy Satan knowes he is in danger of being foiled if he suffer this girdle to be upon the soul and that he shall certainly overcome if he can but pluck this off the loyns therefore he is so diligent in attempting it laying snares to intrap the true Ministers of God and opening a wide door for false Prophets and seducers to enter in and corrupt the truth 3 We have no cause to wonder to see the Devill so prevalent amongst hereticall and erroneous persons Woful experience shews us what desolations are made by Satan in our corrupt Generation what mischievous wayes of iniquity many are led into Many are drawn aside into great profanenesse of life others are sunk deep into rebellion others are gone aside into the way of perjury and Covenant-breaking others into wayes of cruelty persecution and oppression others almost into grosse Atheisme we may take up the Complaint of the Prophet Isay 59. 3. 4 5 6 7 8. Your hands are defiled with blood and your fingers with iniquity your lips have spoken lies your tongue hath muttered perverseness none calleth for justice nor any pleadeth for truth they trust in vanity and speak lies they conceive mischief and bring forth iniquity they hatch Cockatrice Eggs and weave the Spiders Webs he that eateth of the Eggs dyeth and that which is crushed breaketh out into a Viper their works are works of iniquity and the act of violence is in their hands Their feet run to evill and they make haste to shed Innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths The way of peace they know not and there is no judgement in their goings they have made them crooked paths whosoever goeth therein shall not know peace A man would wonder to see and hear the horrible wickednesses that many are fallen into some openly profane the Sabbaths others defile their Neighbours wife and think they do not sin in so doing The cause of all these may be given in the words of the same Prophet Isay 59. 14. 15. Truth is fallen in the streets yea truth faileth The Devil hath taken away from them this Girdle of Truth and now they stop at no kind of abominations The Girdle of truth is quite loosed and this doth so enervate and weaken them that they are forced to do what ever the Devil requires of them And can ye wonder at it The losse of truth will certainly introduce all kinde of iniquity And that both ex Natura Rei and ex justo Dei judicio 1. Ex Natura Rei The understanding is the first wheel in man it turns about the whole man as the Helme doth the Ship if
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
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
the Doctrine gives us one which is sufficient to stay our wonderment Their breast lies naked to his arrows and therfore they cannot but fall and when they are fallen they cannot recover As the Heretick and Hypocrite are overcome for want of the girdle of Truth so the prophane person is surprized for want of the Breast-plate of Righteousness LECT XIII Jan. 2. 1649. EXhortation That all the people of God Vse 2. would be careful to get and keep this Breast-plate You can do nothing by way of resistance against the Devil in the day of Temptation without this Breast-plate therefore the Counsel is very necessary In the carrying on of this exhortation I shall 1. lay down some other motives 2. Prescribe you some helps The motives are these Motive 1. The want of a righteous and holâ— life will exceedingly open the mouthes of ungodâ—y men to blaspheme God and his wayes This is the Apostles Argument 2 Pet. 2. 12. 15. The honesty of the lives of Gods people will stop the mouthes of the wicked but the dishonesty and blameableness of their Conversation will be an occasion to make them speak evill both of God and of his Religion unholy and unrighteous Actings will lay a stumbling-block in the way of many upon which they may stumble into Hell Now Christians are forbidden to give any offence either to Jew or Gentile or to the Church of God vid. 2 Pet. 2. 2. Many shall follow c. by reason of whom the way of truth shall be evill spoken of when Christians that have professed and practised the truth shall apostatize men that never cared for the truth shall say Behold the end of their contendings about truth Davids sin did much hurt in this respect 2 Sam. 12. 14. This is that which God chargeth upon his people Ezek. 36. 20. Now a holy life removes this scandall 2. Mot. The want of a righteous life will grieve the holy Spirit of God This is the Apostles Argument Eph. 4. 28. 29 30. Let him that stole steal no more c. The spirit of God cannot properly be grieved God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when he carrieth himself as a man that is grieved then the Scripture useth that expression I am broken with your whorish heart saith God which hath gone a whoring from me Ezek. 6. 9. To grieve the spirit of a man is a very sinful thing much more to grieve the spirit of a good man but most of all to grieve the spirit of God God is your Father God is your friend God is your Husband God is your Comforter God is your Saviour and will ye the satisfying of a lust grieve his spirit Motive 3. Vnrighteousness of life will render all your holy duties abominations unto God A dead fly causeth the precious oyntment of the Apothecary to send forth a stinking savour c. Eccles 10. 1. You may see what God saith to his people to this purpose Isa 1. 11. c. To what purpose c. God will frown upon your prayers when you come to his Table he will hide his face from you when you come to hear his word he will not be friendly to you c. Motive 4. Righteousness of life is a good way to gain others to the love of Religion It s a very convincing thing to the Conscience of a naturall man It will speak when words are forgotten it will be remembred when Sermons are out of minde The primitive Christians did much good upon the Heathen by the holiness of their lives And for this cause it is that believing wives are exhorted to holiness of life that their Husbands which did not obey the word might be gained by their conversation 2 Pet. 3. 1. 2. Your faith is profitable to yourselves your holiness to other men Motive 5. All Christians that believe are spirituall Priests unto God and therefore they should be holy The high Priest was to wear a curious Breast-plate vid. Exod. 28. 15. 16. c. ver 30. there must be in it the Vrim and the Thummim Light and Perfection If your lives be unholy you are no fit Priests to God you want your Breast-plate Thus for Motives Now for Helpes and Directions take these 1. Study well the righteousness purity and holiness of the Nature of God The Holiness of God is the Originall of all holiness It is both the Motive and the Example of all holiness in the Creature when the Prophet Isay contemplates the holiness of God he cries out of his own unholiness Esay 6. 3. 5. Holy holy holy is the Lord God of Hoasts woe is me for I am undone because I am a man of unclean lips He that is much employed in the contemplation of the purity of God will not take any contentment in his own impurity The holiness of God in Scripture is propounded for this very purpose that by looking upon it the Sons of men may stir up their mindes to pursue holiness 2 Pet. 1. 15. 16. As he who hath called you is holy so be ye holy in all manner of conversation because it is written Be ye holy for I am holy It is ignorance of God or forgetfulness which is the cause of the love of unholiness When the soul comes once in good earnest to consider the purity of God his own impurity will be his sorrow and burden These thoughts will let the soul see that its impossible for him to have any Communion with such a God to whom he is so unlike Similitude is the ground of Communion as dissimilitude is of disunion and separation This is that which the Apostle layes as one foundation of comfortable communion with God James 4. 8. Draw nigh to God c. cleanse your hands ye sinners purifie your hearts ye double minded Righteousness and unrighteousness can have no fellowship light and darkness can have no Communion the Temple of God and Idolls cannot agree together 2 Cor. 6. 14. 16. 2. Study the Holiness and purity of the humane nature of Jesus Christ your head He had this Breast-plate continually upon him Isay 59. 17. He put on righteousness as a Breast-plate and an Helmet of salvation upon his head and all his Souldiers must be accoutred as their Generall is He lived 33. years in the world and all that time never stept once aside out of the way of righteousness He did no sin neither was there any guile found in his mouth He is called in regard of his humane nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy thing Luke 1. 35. This consideration would mightily enflame a Christian to the love and practice of holiness for he would thus argue with himself Is it meet that so corrupt a member should have so holy a head Is it meet so holy a Master should have so unholy Disciples There are two principall ends of the Incarnation of Jesus Christ One is that he might in our nature make satisfaction for our guilt The other is that he might fulfill all
another Witness to those many which will appear against you LECT 2. Octob. 17. 1649. VVE now come to the LECT 2. handling of the words particularly as they are recorded in the 13. v. Wherefore take to you the whole armour c. In which words we have these two things 1. A serious exhortation and advice given to all Christians Take unto your selves the whole Armour of God 2. The Motives inforceing the practice of this counsell and they are two viz. 1. Enablement in opposing that ye may be able to withstand they cannot possibly make any resistance if they do not observe this Direction 2. A promise of victory having done all to stand There 's no good opposing without these armes And there 's certain hopes of overcoming if they be rightly used I shall first open the words in a short explication and secondly gather up the strength of them by doctrinall observation Wherefore take unto you c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause This denotes the ground of the exhortation The Apostle had mentioned v. 11. 12. great opposition by a powerfull and subtle adversary The Adversary is the devill set out by a large description 1 Of his Policy in that expression of Wiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Of his power in those expressions of principalities powers spiritual wickednesses in heavenly places The necessity of opposing this Adversary is hinted in the word Wrastling we must wrastle and that against a potent and politique enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause its necessary that we be not unfurnished but provided before hand Mat. 16. 19. Acts 1. 2. 11. Take unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifyeth to take unto our selves or to take up a thing and somtimes to regaine and recover what we have lost or let go out of our possession we must take up what God offers and if our Armesbe beaten out of our hands we must take them up againe The whole armour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies armour of all sorts whereby the souldier is made fit for an encounter with his Adversary which is here called the Armour of God quia nobis divinitùs subministratur nec in externo roâ—ore consistit Baldvin in locum That ye may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our ability is not in our selves To withstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word signifies the manner of opposition namely face to face hand to hand foot to foot Dr. Gouge upon the place In the evill day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that evill day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is put for time indefinitly whether long or short Mat. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word notes somtimes the evill of sin Math. 9. 4. Joh. 3. 19. somtimes the evill of punnishment or trouble So 't is here therefore Beza reads it Tempore adverso In the evill day It notes tempus Cribrationis What that day is and why it s called evill we shall shew hereafter And having done all to stand This hints a certaine victory to him that withstands aright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifyeth Rem inchoatam provehere eò usq donec absolvatur The word nots that a christian must expect more assaults then one and that the victory is not to be expected till all assaults be perfectly finished Thus for explication The words thus opened have these doctrines 1. That Every Christian is liable unto an evill day of Assaulting and temptation from Satan This is necessarily implyed in the exhortation it were superfluous and unnecessary counsell to advise christians to get this furniture if they were not certaine to have a day of battell All christians are not actually assaulted alike some are continually assaulted others very rarely yet is there no believing christian freed from these conflicts and assaults every believer must expect them 1 The Scripture speaks of an hour of temptation which shall come upon all the earth Rev. 3. 10. 2. Our Saviour tells Peter that Satan hath desired to have him and therest of his brethren that he may sift them as wheat Luc. 22. 31. He tells them indeed that he hath prayed for him and the rest that their faith do not faile but he doth not tell them that he hath prayed against their sifting And 3. We finde that many of the servants of God have been under these assaults Paul David Job And Quod cuiquam cuivis that which doth befall any one Saint is liable to all they have not onely been liable to temptations from God temptationes Probationis but they have also been liable to temptations from Satan temptationes Deceptionis 4. Christ would have all to pray against it Mat. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some refer it to the providing of the Armour so the Sytiack Interpreter ut praeparati id est postquam omnia comparaveritis ad hanc obeundam pugnam necessaria Beza Others refer it to the assaults of the adversary devictis omnibus hostibus In the handling of this Doctrine I shall endeavour to open these three things I. I shall shew you What evill day This is II. I shall shew you Why it s called an evill day III Why God suffers his people to be thus assaulted I. Any day in which God permits Satan and gives him liberty may become an evill day temptation will turn the brightest and most comfortable day into an evill and bitter day Though he be continually assaulting 1 Pet. 5 8. yet there are some speciall dayes and seasons in which Satan doth more fiercely assault and set upon the soul I shall name a few viz. these 8 ensuing particulars 1. The time of outward personall calamity and affliction when God shall by any providence bring a believer under outward calamity and trouble of any sort sicknesse or poverty or imprisonment or banishment this is a speciall day for Satan to assault in Thus we see it in the case of Job when God had taken away his goods and stricken him in his Children and laid his hand upon his body in a violent manner then Satan he brings his forces to assault his soul and minde with temptations vid. Job 2. As such a time Satan assaults the soul with these two temptations 1. To murmur and to blaspheme God vid. Job 2. 9. His endeavour is to perswade the afflicted soul into an ill opinion of his God that God doth not love them if he did he would not so distresse them He did prevaile with Job in this evill day to curse the day of his birth Job 3. init 2 To use some sinfull in direct meanes to be delivered out of such troubles This way he assaulted David in the evill day he perswaded him to fly out of the land of Judea amongst the Philistims 1 Sam. 27. 1. 2. And in this evill day he assaulted our Saviour with the like temptation If thou be the Son of God command these stones to be made bread Math. 4. 3. It was
a very subtle enemy Gen. 3. 1. 3. He is a very diligent and industrious enemy He compasseth the earth to and fro Job 2. 2. He turnes every stone and leaves no meanes unattempted that may promote his mischievous design Now I add this Note for these three Reasons 1. That we may see How much compassion we owe to such as are assaulted by him 2. How much we ought to pitty such as are surprised overtaken and for a time overcome by his strong assaults Be not over-harsh nor over-rigid in censuring condemning them who are captivated by the power of Satan vid. Gal. 6. 1. 3. That all who are inabled to keep the field in this war may confess how much they owe to God who inableth them to be Conquerors in so difficult a battel Secondly This sheweth us the insufficiency weakness and emptiness of our selves and of every thing in our selves to carry on the spirituall Warfare We must take not our own Armour that 's quickly broken into pieces but the Armour of God Had we any thing of our own there would be no need of sending us to another treasury There is so much Atheisme Pride self-Idolatry and vain confidence in the heart of man that he is very desirous to magnifie himself and unwilling to acknowledge his own poverty We are ready to say as that proud King of Assyria did Isa 10. 13 14. By the strength of my hand I have done it and by my wisdome for I am prudent I have removed the hounds of the people and have robbed their Treasures and I have put down the Inhabitants like a valiant man And my hand hath found as a Nest the riches of the people c. never minding that all his success and strength was from God who had made him his Battle-axe to do all that work We are ready to assume all to our selves in our spirituall warring against Satan I have put the Adversary to flight I have resisted him by my own strength and industry whereas it is GOD that furnisheth us with Armour and that girds this Armour upon us and that makes our endeavours successfull by his own grace Our sword would soon be broken in pieces our heeles would soon be tript up from under us if God did not under-gird our soules with his strength My grace is sufficient saith God to Paul when Satan made war against him 2 Cor. 12. 9. God's grace was Paul's sufficiency else he had been the Devils Vassal By thee saith David have I run thorow a troop by my God have I leaped over a wall it is God that girdeth me with strength and maketh my way perfect He teacheth my hands to war so that a bow of steel is broken by my arms Thou hast also given me the shield of thy salvation thy right hand hath holden me up and thy gentleness hath made me great Thou hast girded me with strength unto the battel thou hast subdued under me those that rose against me Psal 18. 29 34 35 39. Whensoever thou readest this Text that thou art sent to Gods Armory sit down and make acknowledgment of thy own poverty and say All my springs are in thee God will never have the glory either of thy opposing or overcoming till thou see it to be him that worketh all thy works in thee and for thee Esa 26. 12. Thirdly That God hath made sufficient provision for his people to safeguard and defend them against all the attempts of Satan Here is a Panoplia not only one sort of Armour but Armour of all kinds The treasury is richly furnished the christian souldier needeth not to want any thing if he be not defective to himselfe here is provision for the head for the breast for the heart for the hand c. t is a perfect Armour Cap a pe there 's nothing wanting for the full accoutring of soul and boby Let Satan use what way of Assaults he pleaseth here is defence made against him my grace is sufficient for thee 2 Cor. 12. 9. As the hills stand about Jerusalem So the Lord is round about his people Psal 125. 1 2. There 's no side lies undefended if the Christian do not voluntarily omit his Armour There is none like unto the God of Jesurun who rideth upon the heaven for thy helpe and the eternall God is thy refuge and underneath are the everlasting Armes c Deut. 33. 26 27. If Satan come over their heads to assault them God rideth upon the sky in his excellency If Satan get beneath them to undermine them there is provision also underneath are the everlasting Armes Depart ye depart ye go ye out from thence touch no unclean thing go ye out of the mid'st of her c. For ye shall not go out with haste nor go by flight for the Lord will go before you and the God of Israel will be your rereward Esa 52. 11 12. If Satan set upon them in the Front they shall be defended there God will go before them And if he fall upon the Rear to cut off the hind-most of them as Amaleck did on Israel when they came out of Egypt even there also shal be sufficient provision the God of Israel wil be their Rereward Earthly Generals are many times constrained to call the Souldiery to fight unarmed or half armed they have not all sorts of Weapons at all Encounters God never bids any of his Souldiers fight but he first layes out for them all kind of Weapons I add this Note for this consideration To let a Christian see that if he be at any time foiled in these disputes he is not to blame Gods Armour which is very compleat and perfect but either his own negligence in not putting on his Arms or his cowardize in not using them aright We may say of the Spiritual Armour as the Apostle doth of the Scripture 2 Tim. 3. 17. All Scripture c. So is the Armour of God profitable for Offence for Defence to make the Christian Souldier compleat throughly furnished for every kind of temptation Fourthly That Christian endeavour is absolutely necessary for those who would be preserved and secured from Satan in the day of Temptation This is gathered cleerly from the Apostles charge of Taking unto us and of Putting on this Armour God hath provided us compleat armes but if we desire either to defend our selves or to offend our enemies there lyeth an absolute Necessity upon us that we take them and use them Work out your salvation saith the Apostle with fear and trembling for it is God that worketh in you both to will and to do of his good pleasure Phil. 2. 12. Our working is not the cause of our salvation but it is absolutely necessary that we work if we will be saved We cannot be saved without our endeavour though we are not saved for our endeavour Qui creavit te sine te non servabit te sine te Paul had a promise that both himself and all that were with
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
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