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
graces of his Saints Awake ô North-winde and come ô South blow upon my Garden that the spices thereof may flow forth Cant. 4. 16. If God did not exerciâ—e his providentiall care in preserving as well as he put forth his creating Power in planting grace at first the roots of grace would not onely not blow forth but die and come to nothing in a short time faith is that which keeps us but it is God which keeps our faith and all our other graces are in his hand And as our graces so are the Ordinances also preserved and maintained by God These Candles would soon be blown out if he did not keep them burning by his continual care and watchful providence As Christ hath the Stars in his right hand Rev. 2. 1. so he hath all the Ordinances in his right hand 4. They are the Armour of God In regard of their success and efficacy All the vertue of this Armour depends wholly upon God alone not upon the Creature 1 for our graces they are strengthened by his power Isay 41. 10. Fear not I am with thee be not afraid I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness Our Faith and Hope and all our graces would be broken to shivers at one stroak of temptation if the Lord did not establish and confirm them I will strengthen the house of Judah and I will save the house of Joseph and I will strengthen them in the Lord and they shall walk up and down in his name saith the Lord Zech 10. 6. 12 This is that which our Saviour tells Peter Luke 22. 32. I have prayed for thee that thy faith fail not We could never resist the violent assaults of Satan if the Lord did not undergird our graces with his own Almighty strength This is plainly laid down in this very Chapter verse 10. 11. be strong in the Lord and in the power of his might Put on the whole Armour of God God will not strengthen us if we neglect this Armour and this Armour will not be able to defend us unless God give it power My grace is sufficient for thee for my strength is made perfect in weakness 2 Cor. 12. 9. Pauls graces would presently have been broken 1 Cor. 15. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not Gods strength been perfected in his weak graces This power made them impregnable 2. For your Ordinances of God which are the other part of this Armour It is from God that they are enabled to do us good in temptation The Weapons of our Warfare are not carnall but mighty through God for the pulling down of strong holds 2 Cor. 10. 4. The paper walls of prayer preaching Sacraments are so thin that they would never hold out against all the strong Gun-shots of Satan were they not fortified by a greater power then their own These Glasse-windows could not hold out in these violent storms if they were not covered with the strong Curtains of Divine power These Sandy banks would be washed away with one single flood of temptation if the strength of the Almighty did not stand as an invincible Breast-work to secure them these Pitchers would presently be dashed in pieces and these dim Lamps soon extinguished did not God uphold them The Sword of the Lord and of Gideon this was Gideons word when he went with his Pitchers against the Midianites Jude 7. 18. Gideons Sword would soon have been beaten out of his hands had not the Sword of the Lord been drawn to defend his Sword The Ordinances of God are but like a Barley Cake which would never tumble down against the Hosts of this King of Midian did not the great Jehovah take them into his own hand and put power into it 3. Why should Christians take unto them this Armour I shall give these two Reasons viz. 1 From the uneffectualness of all other Armor It is impossible to prevail against the Devil any other way There are but three kinds of Weapons The Weapons of men The Weapons of the Devil and the Weapons of God 1. The Weapons of men are such as carnall reason puts into our hands as Physick and pleasant Company and earthly delights c. These will not serve us in this Warre Physicians may do some good to purge out Melancholy and other abounding humours which Satan makes some use of to help him in his assaults but this will not do the cure perfectly The assault is made not upon the body but upon the soul and the bodily Physician cannot give any receipt to antidote that They may antidote the body against pestilentiall infections but the Apothecaries Shop hath no Medicine which can preserve the soul from a temptation nor heal a spirituall wound There are some bodily diseases which they cannot cure there are scandala medicorum We read of a diseased Woman in the Gospel which had been many years under the hands of many Physicians but could not be cured till she was touched by the hand of Jesus Christ Mark 5. 26. And if a bodily disease put them so to it what help can the soul have from them in a day of temptation As Job said to his friends when they reasoned with him so it may be said to the most learned and religious of Physitians Ye are all Physitians of no value Job 13. 4. In this matter the soul the Conscience the inward man is not the subject of the Physicians Act but the body I shall conclude this with that which God speaks concerning Ephraim in another case Hos 5. 13. When Ephraim saw his sickness and Judah saw his wound then went Ephraim to the Assyrian and sent to King Jareb yet could he not heal you nor cure you of your wound If a Colledge of Physicians were convened together to prescribe remedy for a soul vexed with temptation they could administer nothing effectuall to heal such a wound Nor will pleasant Company nor earthly delights do any good in this case They may a little alleviate for a time but they cannot cure The Servants of Saul when they saw their Lord troubled with an evill spirit advise him to this way of Remedy Let our Lord command thy Servants which are before thee to seek out a man who is a cunning player on a Harp and it shall come to passe when the evill spirit from God is upon thee that he shall play with his hand and thou shalt be well 1 Sam. 16. 15 16. But although David by his Musick cheared him for the present as is recorded ver 23. yet the disease was not cured the evill spirit returned to him again afterwards Carnall delights and sinful pleasures they are the Devills Engines which help him on with his work upon your soul they are his Proneers which make the rough places smooth they make the breaches of the soul wider then they were before that Satan now enters more easily then he did and
we know once and a second time he fell into an act of gross Dissimulation once in Egypt Gen. 12. 13. and a second time at Gerar Gen. 20. 2. But a man of Truth doth not allow or approve of any such acts in himself it is not his Constitution it is not his Custome he hath his conversation in Integrity godly Simplicity as the Apostles speak of themselvs 2 Cor. 1. 12. and therefore he cannot be called a guilefull man or a false-hearted man though he may do a guileful act 2. It is opposed to Pretence Phil. 1. 18. The Apostle speaking of False-Teachers hath this expression Whether in pretence or in truth Christ is preached and therein I rejoyce and will rejoyce Pretence and Truth are there opposed one against another Now a man of Truth is such a one as is really what he pretends to be whose inwards and outward are of the same alloy and complexion when a man is Holy in Heart as well as in outward appearance The Apostle speakes of some that did glory in appearance but not in heart 2 Cor. 5. 12. Our Saviour chargeth the Scribes and Pharisees with this Ye are like unto whited Sepulchres which appear beautiful without but inwardly are full of rottenness and putrifaction Matth. 23. 27. When a man shall pretend to be a Saint and act the part of a Devil When a man like Joab shal pretend a friendly salute Art thou in health my brother and really intend to wash his hands in his blood 2 Sam. 20. 9. When a man shall pretend like Judas to kiss his Master and intend onely to betray his Master When men shall oppress and devour widows houses and for a pretence make long prayers Matth. 23. 14. Such kind of persons are utterly destitute of this Grace of Truth such a one was that wicked Ishmael the son of Nethaniah of whom you read Jer. 41. 6 7. He goes forth to meet a company of sad-hearted men and pretends to conduct them to Gedaliah the Governour but when he hath them in a snare cuts their throats and buries them in a Pit 3. It 's opposed to Word and Tongue 1 Joh. 3. 18. My beloved let us not love in Word neither in Tongue but in Deed and in Truth When the Tongue and the Lips are as different from the Heart and Actions as the Jewes and Samaritans which have no Commerce one with another this Grace of Truth is not in such persons A man of truth is one whose hands and feet act what his lips and tongue profess The Prophet speakes of some men that had an oily Lip but a bloody Heart Psal 55. 20 21. He hath put forth his hands against such as be at peace with him he hath broken his Covenant The words of his mouth were smoother then butter but warre was in his heart His words were softer then oyl yet were they drawn swords this was a very truthless man such men as these we read of Jam. 2. 15 16. They had the language of the merciful man Go in peace and be warmed and filled Here is Charity in the Tongue and Lip but they gave nothing either to feed or refresh him this was not truth of Charity so we may say of other Graces 2. By way of Exposition or Illustration and so there are many synonymous words used to explain truth of Heart viz. 1. It 's explained by perfection 2 Reg. 20. 3. I beseech thee ô Lord remember now how I have walked before thee in truth and with a perfect heart A true hearted Christian is a perfect hearted Christian There is a two-fold Perfection The one is Legal The other is Evangelical The Legal Perfection is not to be found in any meer man since the Apostacy of Adam The Papists they dispute not onely for the possibility of the attainment of this perfection but they teach also that it is actually attained by many But that 's a meer Dream and purposely held by them to maintain their wicked Doctrine of Merit and Supererogation for the Scripture cleerly asserts the contrary and the servants of God in the highest form have utterly disavowed any such thought Job in the Old Testament Job 9. 20. If I justifie my self my mouth shall condemn me if I say I am perfect it also shal prove me perverse And Paul in the New Testament though he might have stood upon his legal righteousness as much as any other Phil. 3. 2. yet Phil. 3. 12. he disclaimes Perfection Perfection of this kind is a thing to be much wished for but it is not attainable by any 2 Cor. 13. ver 10. The Evangelical Perfection is two-fold the one of Justification And in this respect every one who truly is in Christ by saving Faith is exactly perfect Thou art all fair my Love there is no spot in thee Cant. 4. 7. Jesus Christ by one offering hath for ever perfected them that are sanctified Heb. 10. 14. The other is of Sanctification And in this respect the truly-godly are called perfect in three respects First because they are so in part there is in them a perfection of parts they are renewed throughout in every Faculty of the Soul the Understanding Will Conscience Affections c. are all sanctified truly though not throughly Secondly because they are in the progress of Perfection it 's that Mark they levell at they will not sit down without it so Paul Phil. 3. 14. I press towards the Mark for the prize of the high-calling c. this he cals Perfection v. 15. Let as many as be perfect be thus minded Thirdly because they allow in themselves none of their imperfections Their smperfections are their burthen their sorrow their shame they take no contentment or pleasure in them 2. It 's explained by uprightness of heart so ye have it 1. Reg. 3. 6. Thou hast shewed unto thy servant David my Father great mercy according as he walked before thee in truth and in uprightness of heart and in righteousness Uprightness of Heart is a Heart without crookedness a Heart that doth not bend and bow this way and that way for gain for advantage sake A swarving Heart is opposed to an upright Heart Psal 125. 4 5. Do good ô Lord to those that are good c. As for such as turn aside unto their crooked wayes c. A Heart of Truth is a Heart that doth not warp to the right nor to the left hand he will not be swayed from his way for fear of men for hopes of preferment for the avoiding of outward detriment and loss He is a man that lookes right on and his eye-lids look straight before him he doth not turn to the right hand or to the left Prov. 4. 25 27 It 's a metaphor as some think taken from the Plow-man He hath his eyes not wandring this way and that way but he looks straight before him that he may make the furrow even so doth a man of truth he is fixed in his way and
sense of present comfort This is an Objection which ordinarily Beleivers make against themselves to their very great prejudice For the answering of this Argument I shall lay down these two propositions 1. That there may be and ordinarily is true saving faith where there is no assurance There may be the faith of adherence where there never yet was the faith of evidence The sons of Jacob had their money in their sacks mouths a good space before they knew of it the treasure of faith is in the soul often very long before the soul have assurance of it These three Arguments will prove this position 1. From the descriptions that are made of faith in the word of God It s called coming to Christ Math. 11. 28. It s called casting our burden upon the Lord Psalm 37. 5. It s nothing but the souls venturing it self upon Christ faith is but the coming to Christ as Esther did to Ahasuerus If I perish I perish It s called looking upon Christ Mic. 7. 7. None of all these are words of assurance A man may come to another and not be assured that he will not turn from him A man may roll his burthen upon the shoulder of another who is not assured that he will carry it for him A man may look for a person whom he is not assured he shall find c. 2. From the instances given in Scripture of some that have had true faith and wanted assurance The father of that Daemoniack of whom we read Mar. 9. 22. he was not assured that Christ was able to cast out the dumb spirit much less was he assured that Christ was willing If thou canst do any thing have compassion on us and help us This was far from assurance and so that which he saith ver 24. Lord I beleive help thou my unbeleif here was no perfect assurance and yet true faith as the Esay 50. 10 Psalm 38. per totum Heman a true beleiver issue of the story sayes the Devil was cast out of his child 3. There must be faith from the nature of the thing before there can be assurance Therefore there may be faith without assurance Make your calling and election sure 2 Pet. 1. 10. A man may not onely be elected but called and yet not sure of his effectual calling you must have a title to a possession before you can be certainly assured of such an interest Sealing with the holy Spirit of promise comes after beleiving ordinarily Eph. 1. 13. A child as soon as he is born hath reason but he wants a reflected act to know that he hath reason so it is in Regeneration 2. Assurance may be lost for a time in those who have formerly enjoyed it He that hath walked in the light of Gods countenance may come to walk in darkness again Esay 50. 10. There are three cases in which this doth ordinarily fall out 1. In the hour of temptation when God lets Satan loose to buffet the soul assurance may be lost in such a time 2. in the day of spiritual desertion when God hides his face from the soul Jesus Christ was in this condition My God my God c. Math 27. 46. A man in a swound doth not know he lives 3. In the state of relapses when a beleiver hath fallen into some sin God withdraws the assurance of his graces and leaves him to gain his faith and other graces takes away the joy of his faith and leaves him nothing but deadness and horror in his conscience This was the Prophet Davids case Psalm 51. 12. Restore unto me the joy of thy salvation Though he had not lost the grace of faith yet he had quite lost the joy of his faith 2. Satan endeavours sometimes to argue Christians out of their faith by comparing it with the faith of other of God Servants which hath been very strong Abraham saith Satan was strong in faith he did not desceptare but was mighty in faith Rom. 4. 20. Job he had a powerful faith Though he kill me c. Job 13. 15. but thy faith is weak c. To help you against this stratagem I shall lay down these four considerations Viz 1. That the strongest of these great Champions have had their staggerings and their faintings Abraham though he was mighty in faith at that time when God promised him a son yet at another time did both stagger and fall Twice he denied his Wife for fear of men once in Egypt Gen. 12. 12. a second time at Gerar Gen. 20. 2. David though he had so much strength of faith at one time that he durst encounter Goliah with his sling when the hearts of all the valiant men of Israel trembled 1 Sam. 17. 32. yet at another time his faith was so faint that he said all men were liars Psalm 116. 11. and for want of faith fled out of the land of Israel into the country of the Philistines 1 Sam. 27. 1. Moses whose faith was so strong that he forsook the pleasures of Pharaohs Court and chose rather to suffer affliction c Heb. 11. 24 25. and yet at another time when he had had many experiences of the power of God was not able to beleive that God could bring water out of the Rock he smote the Rock twice Numb 20. 10 11. God bids him speak to the Rock and he smites it twice out of unbeleif And though he was so strong in faith that at one time he could beleive that the red Sea should be divided Exod. 14. yet at another time he was so weak in faith that he thought God had over-spoken his power when he promised to give the people flesh for a moneth Numb 11. 21. The people amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh for a whole moneth c. 2. Though these had never staggered yet is the promise made not to degrees of faith but to truth of faith The Devil is not able to shew one word in all the Book of God which requires such a measure of faith for salvation Yea the Promises are made to the weakest acts of faith Look unto me and be saved all ye ends of the earth Esay 45. 22. Looking is but a weak act of faith and yet salvation is promised to it Weak faith unites a person to Jesus Christ as well as strong faith A shaking hand can receive an almes as well as a strong hand He that shoots in a long Bow draws all by the strength of his arm much strength is required to draw the bow but he that shoots in a Cross-bow hath strength enough if he can but let off the string a child may shoot as far as a Gyant because the strength lies in the Bow not in the Arm so is it with faith If the King should pass a grant that every living man in his Kingdom should enjoy such and such priviledges do you think weak men would be excluded They are men
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
〈◊〉 〈◊〉 〈◊〉 to fight or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollo because it is the Instrument of fighting Of the Spirit Spirit is used sometimes Essentially for all the three persons Joh. 4. 24. Sometimes it s used Personally for the third person of the Trinity the Holy Ghost and so I suppose it 's used in this place The Reasons of it I shall shew afterwards Which is the Word of God There 's a two-fold Word of God 1. The Substantial or Essential Word of God viz. Jesus Christ the second Person of the Trinity Rev. 19. 13. 1 Joh. 5. 7. Joh. 1. 1. He is called the Word of GOD for two Reasons First because as the Word is Character mentis in men so Christ the Son is the Character or express Effigies of the Fathers Counsel The word or speech is Interpres mentis so Christ is Interpres Patris Joh. 1. 18. Secondly He is called the Word of God in regard of his personal properties of working whereas the Father workes by way of hidden counsel the Holy Ghost by way of internall virtue the Son workes by way of Word laying open the counsel of God and putting it into execution by his Almighty Word that is by the power of his Will outwardly set forth 2. The written Word This is nothing else but the Writings of Prophets Apostles and other holy men of God contained in the Holy Scriptures of the Old and New Testament which for the excellency of them are called The Bible or The Book because it 's the most excellent Book the Book of Books This is that Word of God which the Apostle here recommends unto the Christian Souldier It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Substantial word is called but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name given to the written Word I might make many Doctrines but I will put altogether into this one viz. DOCT. He that would be enabled to withstand and to overcome Satan in his Temptations must be careful to take and use the Sword of the Spirit which is the written Word of God By this Sword it was that our Saviour did both preserve himself and turned the Devil to flight in his day of Temptation He drew out this Sword Scriptum est and with the power of it overcame his adversary Matth. 4. In the handling of this Doctrine I shall open these three things 1. Give some Reasons to prove that the Holy Scriptures are the Word of God 2. Shew you the Reason of this Title the Sword of the Spirit 3. Shew you how this Sword is useful to help a Christian in the day of Temptations First That the Scriptures are the Word of God 1. From the evidence of Scripture it self For this I shall refer you to these places 2 Tim. 3. 16. All Scripture is given by inspiration of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 21. Prophecie came not in old time by the Will of man but holy men of God spake as they were moved by the Holy Ghost Psal 119. 105. Thy Word is a Lamp to my feet So ver 72. The Law of thy mouth is better unto me then thousands of gold and silver I might give you thousands of places to this purpose Secondly From the nature of the Writings themselves 1. The matter of them is of such height and sublimity as that Reason is too low to make such discoveries The mystery of the Trinity is a thing above the comprehension of Reason Reason may a little illustrate it now when 't is revealed but Reason could never have found it out The great mystery of Christs Incarnation the Personal Union of the two Natures this is a mystery not onely above Reason but above the Angelical Understanding 1 Pet. 1. 12. The Angels pry into this mystery they could never have found it out had it not been revealed in the Scriptures vid. Eph. 3. 10. This manifold wisdom of God is made known unto Principalities and Powers by the Church The Doctrine of the Resurrection of the Body is a Doctrine too high for Reason to have found out The Corruption of mans nature by the sinne of Adam c. 2. The harmonious consent and sweet agreement which is between one part of Scripture and another Though they were penned by severall persons in several Ages in several places farre distant from one another the Pen-men neither advising nor conferring with one another yet in nothing contradictory but sweetly corresponding one with another one Prophet writing nothing contrary to another All the Evangelists conspiring and agreeing mutually one with another as if they had been all in one and the same place which is impossible and was never seen amongst the Writings of men 3. The rare Predictions which are in the Scriptures accomplished at the very seasons No Creature can fore-tell or fore-know things before-hand and the Prophecies of the Scripture are not laid down Oracle-wise with ambiguity but with positive certainty expressing the very times of things the names of persons the period of States c. Gen. 3. 15. It was four thousand years before his birth and yet when the fulness of time came God sent forth his Sonne made of a woman Gal. 4. 4. So that Prediction Gen. 15. 13 14 Thy Seed shall be a stranger c. This deliverance was fore-told four hundred years before-hand So that in 1 King 13. 2 3. the Prophecy against the Altar of Bethel in Jeroboams time it was as Chronologers observe 330 and odd years before and yet 2 King 23. 16. it was fulfilled in its season That in Esa 45. 1. concerning Cyrus Cyrus was not born of a hundred years after that All the Propheticall Doctrines concerning Christ of his Sufferings Death Buriall his Crucifying with Thieves Resurrection All as punctually fore-told by the Prophets as related by the Evangelists afterward who were Eye-witnesses of them 4. The manner of enjoyning the Doctrines therein contained Meerly the Authority of the Speaker Thus saith the Lord Hear the Word of the Lord c. Other Writings go about to move men to entertain them by the strength of Naturall Reason so did the Philosophers It 's said of Plato that when he read the first Chapter of Genesis he used these words Hic vir multa dicit nihil probat 5. The Scriptures enjoyn many things which are contrary to reason That a man should deny himself Mat. 16. 2. That when we have done all we can we are unprofitable servants that a man must trust to the righteousness of another that he that will be wise must become a fool that he may be wise that he that will save his life shall lose it c. This makes the Apostle say 1 Cor. 2. 14. That a natural man cannot discern the things of the Spirit c. 6. The Scriptures doe prescribe not onely Laws for the outward man but for the heart also Thought is free from the cognizance of human Laws but not from this Law Curse
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.
That it is an exceeding great mercy that the written Word of God is in our hands It might have been written and yet kept hid from us as it is yet from the greatest part of the world amongst whom this Light hath never shined This is a priviledge which is as the Crown of glory upon the people of the Jewes that to them are committed these Oracles of GOD Rom. 3. 2. By this they were advanced above other Nations Deut. 33. 2. Psal 147. 20. It 's our happiness that we enjoy this Sword The misery of the people of Israel is set out by this that in the dayes of war when they had many enemies against them there was neither Sword nor Spear in the hands of any of the people but in the hands of Saul and Jonathan only 1 Sam. 13. 22. This would have bin our sad condition if God had not transmitted the Bible to our hand We see how often Satan prevails over us now we have the Scriptures but if we had wanted this Sword it would have been altogether impossible to have made resistance 3. This is an Apology for the care and dilâ—gence of the servants of God in studying the Scriptures Profane men look upon the practice of the godly in this respect as preciseness and unnecessary care What needs all this c. They know the word of God is their sword they are never safe if this sword be not girt upon their thighs They know if either they want this sword or be unskilfull in the use of it they must needs perish in the day of battel VVho blames a souldier for wearing his sword about him especially when enemies are pursuing his life It is not onely his honour but his safety so to do The servants of God know that if they leave off this spiritual sword but for a day they shall be surely overcome by Satan and it 's better to be reproached by men for wearing it then to be destroyed by Satan by leaving it off The word of God they know is not onely their Sword to defend them in battel but their Sun to give them light This Sword hath this advantage of all other Swords that by it they see the lurking places where the enemy lies hid and they see also the refuges where themselves may be secured It is also that food by which they are revived and strengthned to hold out in battel It is their Cordial as well as their Sword It is their honey that opens their eyes when they grow faint with fighting it puts spirits into their spirits when they are decayed This Sword teacheth them how to fight Other Swords onely help the souldier how to use his skill they do not give him any skill but this Sword teacheth skill It should not be accounted a fault but a vertue in the souldiers of Christ that they are so much in the study of the word of God 4. No wonder to see the Devil so victorious where the word of God is wanting VVhat strange abominations do the Gentiles that want the VVord fall into by the temptations of Satan VVhat Idolatries are there in those places 'T is not to be wondred at They want the Sword of the Spirit by which they should defend themselves against temptations and because they want this they cannot stand they are unarmed men 5. That they are Satans friends and enemies both to themselves and others who lay aside the Scriptures of God There are many in our sinfull and wanton Age who deny the authority of the Scriptures affirming that they are not from God Others that caâ—t them off as useless things that depend upon Revelations c. These that deny the Scriptures they are in this worse then Satan their Father He believes that the Scriptures are of God Matth. 4. 6. It is written saith Satan that he will give his Angels charge over thee c. There is thus much Divinity and Faith in Hell the History of the Bible is believed there though it be questioned and denied on earth These men are certainly in pay in the Devils service they disarm themselves and they endeavour to disarm others And it 's no wonder to see them so desperately overcome as they are running out to profaneness in life to heresies and blasphemies in Opinion Satan hath not greater Champions in the world then these are they fight against God they fight for Satan as visibly and directly as ever men did Such also as though they think the Scriptures be of God yet they cast them aside and create another Sword instead of this unwritten Revelations Dreams and Enthusiasms of their own head God hath made the written VVord to be the Touch-stone of all Revelations Isa 8. 20. To the Law and Testimony 〈◊〉 2 Pet. 1. 18 19. we have a more sure word of prophecy c. Gal. 1. 8. If we or an Angel from heaven preach any other Gospel c. 'T is the imputing of imperfection to the Divine Canon 'T is the symbolizing with Papists in their unwritten Traditions alwayes condemned by the Protestant Divines unwritten Revelations and unwritten Traditions are not much different There is indeed a Revelation which all the Saints are to desire VVe read of it Ephes 1. 17. VVhen God opens the Understanding savingly to embrace the written VVord but Revelations above or against or contrary to or beside or without the Word are but the fancies of men The Devill will not much be afraid of such a Sword as this is in the day of Temptations this is not a spiritual sword but a carnal sword this is not the sword of the Lord but the sword of Saul which will never hurt this great Goliah in the day of battel Our Saviour if ever any might have trusted to the Sword of Revelation but ye see he draws out the sword of the written word and with that puts Satan to flight Mat. 4. 4 6 c. 6. The benefit and necessity of the Translations of Scripture That the VVord of God should be translated into that language which is known and familiar to every Nation is not onely beneficial but necessary God wrote the Law in that Tongue which the Jewes to whom it was given understood so did the Prophets write and so did they preach The gift of Tongues is given for this purpose The Apostles quoting some places of the Old Testament and the New use the very words of the Septuagint which was a Translation God would have all things in the Church to Edification 1 Cor. 14. 26. This Sword of the Spirit would have been unuseful to most in our Church and to most in all the Churches of Christ had not the VVord been translated It would have been as a Sword fastened in the sheath or locked up in the Armory had it not been translated into our own Language we should never have known how to have handled it c. if it had not been transmitted to us in a known Tongue 'T is true in all
Controversies of Religion we are finally to appeal to the Original Texts as being immediatly inspired of God but yet are Translations useful and the very VVord of God by which a Christian may fight as confidently and as successfully against Satan as if he were able to produce the Original Text. Gods goodness is to be acknowledged in giving gifts to men to draw this Sword for us and to give it us in our own Tongue Exhortation It should put us upon these things 1. Let the word of Christ dwell in you 2. Vse richly in all wisdom Col. 3. 16. Labour for an exact knowledge in the Scriptures that you may be skilful in this word of righteousness It s said of Apollos that he was mighty in the Scriptures Acts 18. 24. The better you are skil'd in the Scriptures the more able you will be to defend your selves against your spiritual Adversaries To this purpose these two things are to be considered 1. Take heed of those deceipts whereby the Devill endeavours to take you off from this study vid. Mat. 13. 9. 2. Make use of such helps as may further your knowledge in them 1. For Satans deceipts they are such as these 1. He sometimes perswades men that the study of the Scriptures doth not belong to them Ministers indeed should study them but private persons need not trouble themselves with this study I shall therefore lay down these following Arguments to prove that the study of the Scriptures belongs to all persons viz. 1. The subject matter or the things contained in the Scriptures do appertain to private persons as well as to others Every man is interested in the Doctrine which the word of God teacheth The knowledge of God of Jesus Christ of the Fall of man of the way of his Recovery the Doctrine of Faith Repentance obedience are to be known of every person that would be saved There is not any kinde of life any relation into which such persons enter but the peculiar and special duties belonging to it are laid down in the Scriptures There is the duty of Magistrates of Ministers of Parents Children of Masters Servants of old young of the rich and poor c. All persons are bound to the obedience of the duties the Scriptures command and to abstain from the sins the Scripture forbids Ergo. 2. All men are to be judged by the Scriptures after this life I mean all that live where they sound Such as have sinned without Law shall perish without Law but such as have sinned under the Law shall be judged by the Law Rom. 2. 12. yea and by the Gospel as well as by the Law Rom. 2. 16. This is that which our Saviour saith John 12. 48. Now every man must come to judgement for himself Ergo its necessary that he should know that word by which God will judge him 3. The word of God is directed to all and every man that lives where it is published The Law of God was given to all the people of Israel as well one as another Hear oh Israel the Lord our God is one Lord the writings of the Prophets were sent to all the Members of the Church Isay 1. 1. The Apostolical writings were dedicated to all and every one of the Members of the Church Rom. 1. 7. To all that be in Rome beloved of God called to be Saints 1 Cor. 1. 2. To the Church of God which is at Corinth to them that are sanctified c. 2 Cor. 1. 1. To the Church of God which is at Corinth with all the Saints that are in all Achaja The like you will finde in the dedication of all the other Epistles Eph. 1. 1. Phil. 1. 1. The Saints and Bishops are promiscuously mingled together 4. An Implicite faith will save no man in the day of Gods appearing The just shall live by his faith Rom. 1. 17. Hab. 2. 4. Every man is to have rejoycing in himself not in another Ergo our faith must not stand in the judgement of man we must have grounds of our own for every matter of practice and for every Doctrine of faith c. 2. Sometimes he takes men off from the study of them by the obscurity and difficulty of them They are perplex knotty c. Those that are most able wrest them to their own ruine c. 2 Pet. 3. 16. Against this design we should consider four things 1. That although some places of Scripture be dark obscure c. yet those things which are fundamentally necessary to salvation are plainly and familiarly laid down that the meanest capacity may understand them As there are great deeps wherein the Elephant may swim so are there fords where the Lambe may wade 2. That the obscurity and difficulty of some places should rather perswade us to the diligent study of them The true ground of the difficulty of some places in Scripture is to prevent nauseating and loathing of them by men of large apprehensions there 's work enough to exercise their understandings 2. To raise our hearts to the admiration of the infinite wisdom of God the Authour of them 3. To excite men to be more diligent in the study of them III. That as many wrest the Scriptures to their own destruction so many are ignorant of them to their own destruction The Lord will come in flaming sire to render judgment and vengeance to them that know not God 2 Thes 1. 8. Ye err not knowing the Scriptures nor the power of God 4. That obscurity which is in the Scriptures doth not arise from the nature of that which is affirmed or from the intention of the person affirming but either from the ignorance or wilfulness of him that wrests it 3. Sometimes he takes men off from the study of the Scriptures by shewing them the wicked practices of such as are so much for the Scriptures Are there any sort of men more loose c Against this design we should consider these things 1. That there are some who by the studying of the Scriptures are enabled to mortifie sin and live holily Their lives are exemplary c. 2. The loosness and sinfulness of some who study the Scriptures ariseth not from the knowledge of the word of God but either from ignorance of it or want of practising it It is not because they know what they should do but because they be not careful to do what they know II. For helps to attain to the exact knowledge of the Scriptures take these 1. Be careful every day to read some part of them Frequent-reading of them will make us exact in them Alphonso King of Spain read over the Bible 14. times with Lyraes Postils And Austin writes of Antonius a Monk that having no learning by hearing the Scriptures often read got them without book Boyss Post p. 178. vid. Acts 17. 11. Let no day passe without reading some part of the word of God 2. Careful Meditation This is chewing of the Cudd. Meditatio sine lectione