Panoplia. Universa arma. Hieron. Or, The Christian compleatly armed

EPHESIANS. 6. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

WE have done with the former part of the verse, viz. that which is indirectly or colla∣terally and occasionally brought in, the nature of Satan, and the nature of his temptations. Satan is the wicked one, and his darts are fiery darts. I am now to speak to that which is the principal or substantial thing intended, viz. Taking the shield of Faith, &c. In which we have two things, 1. The Armour it self. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. The com∣mendation or the excellency of this Shield. This is set out in two expressions. 1. Above all. 2. Whereby you shall be able to quench, &c. All of them put together make this Doctrine, viz.

That he that would quench the fiery darts of the De∣vil, must be careful above all things to take and use the shield of Faith.

In the opening of which Doctrin, I shall handle these four particulars.

• 1. Open the nature of the grace of Faith.
• 2. Shew you wherein Faith is compared to a Shield.
• 3. Why we must take this above all.
• 4. How this grace of Faith quencheth the temp∣tations of Satan.

1. For the nature of Faith. Before I can shew this, we must briefly shew the several kinds of faith, that so we may see what faith is here meant, Now there is a fourfold kind of faith. Historical. Temporary. The faith of Miracles. Justifying

faith. 1. Historical faith is the knowledge and beleef of the truth of divine Revelations upon the testimony of God himself. Of this the Apo∣stle 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 extraordina∣ry work or foretelling some certain event by de∣vine 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 o∣pening 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 be∣leeve, that Jesus Christ is not onely the Saviour of the World, but his Saviour, and thereupon cast himself upon him for life and salvation ac∣cording to the promise. I shall open this Dis∣cription.

1. Tis a a gift of grace, Eph. 2. 8. Phil. 1. 29. Acts 18. 27. He helped them much who had be∣leeved

through grace. 1. The first preparing of the heart to it. 2. The first plantation of it, the infu∣sing 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. Tis called in∣deed a mans own faith subjective, but effective, originaliter, tis meerly of grace, Col. 2. 12. The faith of the operation of God.

2. Tis a special supernatural gift. This doth distinguish it from all other kinds of faith, and all other common gifts, which are bestowed pro∣miscuously upon men by the Lord, Heb. 6. 4. Tis an evtraordinary gift afforded unto none but special favourites.

3. Tis wrought in the heart of an elect person. Tis bestowed onely upon the elect. Here the A∣postle 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 tis 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 chu∣seth Christ. Now election is more than an act of the understanding.

4. Tis wrought by the spirit of God through the preaching of the Gospel. This sets out both the ef∣ficient cause, and the instrumental cause. The ef∣ficient 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 im∣mediate

worker of it; the Father and Son work this and all other graces by the Spirit, and there∣fore he is called The spirit of faith, 2 Cor. 4. 13. And the Spirit works it powerfully, not only in∣citing and stirring up the soul to believe by a mo∣ral perswasion only, but by an Almighty strength creating such an habit in the heart. The Apostle therfore mentions the same power for the work∣ing of faith, which raised up Jesus Christ from the dead, Eph. 1. 19. And then the ministry of the Gospel, thats 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. Its 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. Tis Recumbency upon Christ. Tis cleaving to God with full pur∣pose of heart, Acts 11. 23. Tis the casting of our burden upon Christ. Tis 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 di∣stinguish

true faith, from false presumption.

2. The several steps or degrees of this grace. I shall give you that in six particulars.

1. Knowledge. Tis impossible that there should be faith in Christ, or in any thing propounded by God, till there be the Knowledge of it. Tis true knowledge is not faith; they are two several di∣stinct habits, yet it necessarily preceeds faith. Faith is the sight of the mind, now sight presup∣poseth a visible object. The Apostle makes it im∣possible 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 in∣deed 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 advised grace, it will not rush headlong into un∣known paths, when Christ asks the man when he had restored to his sight, whether he did be∣leeve on the Son of God, he answered that que∣stion 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 as∣sent 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, firm∣ness

stability of all that which God had delivered to him. Now this assent is 1. General and univer∣sal to all the declarations of God. 2. Tis build∣ed properly and principally upon the Authority of God who hath revealed it.

3. Upon this Assent is raised in the soul a strong affection unto, and a high esteem of all the Reve∣lation and discovery made by God. Appreciati∣on unto you who beleeve he is precious, 1 Pet. 2. 7. The soul surveyeth all those things declared in the word with a very judicious eye, and judg∣eth meanly of all other things in comparison of them.

4. Upon this prizing of these things followeth a very earnest longing and desire in the soul to be made pertaker of all those precious excellencies. Desire of enjoying doth naturally follow affecti∣on: this desire is unsatiable, unquenchable. Hence it is set out by hungring and thirsting, I∣sa. 55. 1. Hunger and thirst, cannot be satisfied without the enjoyment of meat and drink.

4. Ʋpon this Desire followeth Affiance and Con∣fidence. The soul is so wrought upon that it can come to Christ as a living Stone, and upon him and the promise of grace and pardon made in him is enabled to set down its rest as upon the onely pillar of salvation. This is that which the Psal∣mist calls the fixing of the heart, Psal. 112. 7, 8. It imports a secure and settled resting upon God. The Prophet calls it staying a mans self up∣on God, Isa. 50. 10. so Isa. 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee. David calls it Rolling our way upon the Lord. Psal. 37. 7. tis agreeable to that in Mat. 11. 28.

6. Ʋpon this followeth the souls Election and choice of that which is held ont in the Divine Revelation. The soul doth freely and spontaneously chuse the promises of the Gospel, and makes them his own. This is one of the highest steps of faith, when the soul is not onely willing to accept but to chuse the way of truth, and to chuse all the contents of the promise. This is that which David profes∣seth of himself, Psal. 119. 30, 31. I have chosen the way of truth, thy judgements have I laid before me. I have stuck unto thy Testimonies, O Lord, put me not to shame.

2. Wherein lies the comparison between faith and a shield?

1. Faith is like a shield for the strength of it. Of all the parts of Armour which the Souldier wears the Shield was the strongest. Polybius tels us the manner of it. It was made of a double board glewed strongly together, it had a double cover, one of strong linnen cloth, another of raw Neats leather, that it might quench the fiery Arrowes of the enemy when they hit upon it; about the edges of it above and beneath there went a strong plate of Iron, that it might not be cut above with the edge of the enemies sword, and that it might not rot below with hanging upon the ground, on the outside of it there was a strong bosse of Iron which they called the umbo, to preserve it from being battered with stones, spears, and other vi∣olent weapons. Faith is the strongest of all the graces; it is impenetrable and impregnable. You read of the power of faith, 2 Thess. 1. 11. The faith of miracles is of such strength, that it doth pluck up mountaines by the ••oots, Mat. 17. 20.

Saving faith must needs be much more strong.

2. Faith is a shhield for largeness. The Roman shield did cover the whole body. Polybius tels us that it was two foot and a half broad, and above four foot in length, so that he that could skilfully handle the shield might be safegarded on every part. Tis called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gate or door, because of the largeness of it. Faith is a very large grace, of a great extent. It covers the head and the heart, and the feet, and the body, &c. He that can but handle this shield of faith after a right manner, may lye safe in the midst of the hottest temptations.

3. Why we must take this above all?

Because this grace is that which Strengthens and Acts all the other. The shield hath this excellency in it, that it doth protect not onely the body of the souldier more than any other piece of Ar∣mour, but also that it doth defend all the rest. It is Armatura armaturae, If any violence be offered to the head the shield is lifted upto defend that piece, if the head piece be either cracked or knockt off, the shield supplies the place of the head piece; if the breast-plate be broken, the shield supplies the man of a breast-plate; if the girdle be slipt off, the shield supplies the place of the girdle; if the shooes be rent, the shield is instead of shooes, its a lifeguard to every part of the Armour, he that hath a shield hath double harness. The grace of faith is that which gives strength to all other graces. The Doctrine of truth will not hold out one combate if the grace of faith be not implied, it is the grace of faith which strengthens the do∣ctrine of faith. The breastplate of righteousness

wil soon bepierced if it be not secured by the shield of faith, faith is the preserver and the strength∣ner of righteousness, the shooes of resolution will soon wear away, if they be not soaled with faith, its faith that mainteines courage and whets resolution. Hope will soon go out if it be not fed with faith, if faith faile, hope gives up the ghost, hope expects what faith beleeves, and if faith langish hope withereth, hope is the flame of faith, and if the fire of faith be put out, the flame of hope is exringuished. The sword of the spirit, the word of God is as a sword without an edge, if faith do not sharpen it. The word preached did not profit saith the Apostle, because it was not mixed with faith in them that heard it, Heb. 4. 2. Faith is that which puls the sword out of the scabberd. The word of God without faith, is like a sword lockt up in the scabbard, its like a sword in the hand of a Child, but the word in the hand of faith, is like a sword in the hand of a Gyant. Prayer without faith is ineffectual, Jam. 1. 6. It hath no promise of acceptance with God. Whatsoever ye ask in prayer, beleeve that you have it, and you shall receive it, Mark 11. 24. Prayer without faith, is like dead Physick: tis faith that is the soul and life of prayer. As all the Stars have the light from the Sun, though they have some kind of natural light in themselves; so the grace of faith hath an influence upon all the other pieces of the spiritual Armour, both for the pre∣servation and their quickning. And therefore faith is sometimes put for all the strentgh of a Christian. I have prayed for thee that thy faith do not faile, Luke 22. 32. If faith faile all fails, and if faith hold all holds.

4. How the grace of faith quencheth the fiery temptations of Satan. I shall shew it in two par∣ticulars.

1. Faith quencheth Temptations by removing out of the soul that which keepes Temptations burning. Sin and corruption in the soul is that fewel which fires Satans temptations, the lusts of our own hearts keep these temptations flaming in the soul. Now faith is a purifier, it takes away all the rot∣renness which keeps temptatiuns alive, Act. 15. 9. There are three things which concur to the puri∣fying of the soul. 1. The efficient cause, this is the spirit of God, who is therefore called the spi∣rit of sanctification and holiness, 2 Thess. 2. 13. 2. The meritorius cause, this is the laver of Christs blood. 3. The instrumental cause, this is faith; Faith is the branch of Hysop which was to be dipped in the blood of purification, for the san∣ctification of him that was unclean, Lev. 14. 6. There are many wayes whereby faith cleanseth the heart. 1. Faith cleanseth as it takes hold upon the promise of sanctification. The promise Ezech, 36. 25. Now faith is that grace which works this promise so as to bring cleansing out of it; Faith sucks cleansing out of this promise.

2. Faith purifieth as it brings the word of God home effectually and powerfully to the soul. The word of God hath a cleansing vertue, John 15.

3. Now ye are clean through the word I have spo∣ken to you. Faith applies this cleansing word to the soul, and so purifieth. 3. Faith purifieth in that it makes all other ordinances effectual for our cleansing, as Sacraments, Prayer, neither the blood of Christ in baptisme, nor the Supper be∣come

purgative without faith, Heb. 10. 22. Let us draw near in full assurance of faith, having our hearts sprinkled from an evil conscience, &c.

4. Faith cleanseth as it sets other graces a work in the soul; Love, fear, humility, repen∣tance, &c. are made operatively the grace of faith, Faith is as the primum mobile, which by its mo∣ving sets all other graces a moving, vide Heb. 11. We read there how by faith all other graces were made operative. Faith sets Noahs fear, A∣brahams obedience, Moses his self-denial, &c. a working. Faith puts the soul upon praying, repenting, examining, &c. all which have a ten∣dency to purification. 5. Faith cleanseth as it strengthens the souls union with Jesus Christ. The soul is purified by union with Christ, now its the work of faith to incorporate the soul further into this root. Faith shewes the soul more and more of the glory of Christ, and so transforms us into the same Image from glory to glory, 2 Cor. 3. 18.

2. Faith quencheth the fiery darts of Satan by bringing to the soul that which helps the soul to put them out. Faith interposeth five Screens to keep off Satans darts, viz. 1. Faith brings the merit of Christs death, and helps the soul to fence it self with that against temptation. Faith goes out to the Crosse of Jesus Christ and lets the soul see his triumph over principalities and powers, Coll. 2. 15. Faith fetcheth to the soul the water of the well of Bethelem which is by the gate, and pours that upon the fiery darts; the blood of Christs Crosse will quench all the wild fire of temptati∣on, and this faith brings. 2. Faith brings to the

soul the merit of Christs Intercession which he makes continually for his people at Gods right hand. I have prayed for thee that thy faith fail not, Luke 22. 32. Faith interposeth this botween the soul and the fiery darts, and so puts them out. 3. Faith brings to the soul the promises of Vi∣ctors which God hath made to his people over their temptations. As that Rom. 1. 20. The Savi∣our of peace shall bruise, &c. Faith interposeth this promise between the soul and the fiery darts, and so quencheth them. 4 Faith brings to the soul all the Attributes of God; his power, his wise∣dome, his all-sufficiency, and sets these between the soul and the fiery darts, and so quencheth them. Thou comest against me with a sword and spear, but I come against thee in the name of the Lord God of Israel. 2 Sam. 17. 45. 5 Faith brings to the soul all the excellencies of Gods former assistance both to himself and to other the servants of God in the day of their temptations, it lets the soul see how Job, and David, and Peter overcame, &c. The Lord who delivered me out of the paw, &c. 1. Sam. 17. 37.

USE. I.

INformation. We may from hence draw these four Conclusions. 1. This shewes us both the Necessity and the Excellency of the grace of justify∣ing Faith. The Apostle cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Pet. 1. 1. Its a very precious grace. Many things may be said to set out the necessity and the worth of this grace. Faith is that by which alone we please God, Heb. 11. 6. Neither praying, hear∣ing, meditating, suffering, &c. is accepted of God without faith, Heb. 11. 4. Faith is that by which we receive all the intelligence we have from heaven, while we are in our earthly pilgra∣mage, 2 Cor. 5. 6. Faith is that vessel by which only we draw water out of the wells of salvation, Isa. 12. 3. Faith is that which unites us to Christ and Christ to us. Faith is the souls eye by which it sees things invisible, Heb. 11. 7. Faith is the souls hand by which it receives all the good which is in the promise, Take, eat, this is my body. Faith is the souls foot by which it stands in storms, and by which it is carried through its pilgramage, Come unto me all ye that labour, &c. Faith is the foot on which we come: Thou stand∣est by faith, be not high minded but fear. Faith is that by which we spiritually live, The life that I live in the flesh, I live by faith in the Son of God, &c. It would take up a whole volum to set out to the life the Necessity and Excellency of this grace of faith. I shall onely keep to the Doctrine, its the souls shield whereby it is defended in time of Temptation, whereby all the venimous Arrows

of Satan are extinguished and put out. He that wants faith is weak, blind, lame, dead, &c.

2. This lets us see why it is that Satan prevailes so much in the world. All men saith the Apostle have not faith, 2 Thess. 3. 2. Most men fight without a shield, and so lye open to Satans darts. Hypocrites they are overcome for want of the girdle; vicious persons are vanquished for want of the breastplate; weak hearted persons are put to the worse for want of the shooes; and unbe∣leevers fall in battel for want of the shield. There are so few conquerours, because there are so few beleevers. When the Son of man commeth shall he find faith in the erath? Luke 18. 8. Our Saviour speaks there of Christs coming in this life to a∣venge and deliver his elect, the earth shall be so low and deliverance shall be so improfitable that the report of it will not be beleeved. as the peo∣ple of God in former time, had not faith to be∣leeve their deliverance from Captivity, Isa 63. 1. 2. So shall it be saith our Saviour when Christ comes to avenge his afflicted people under the Gospel that cry unto him. And if there be so few that can beleeve a temporal deliverance, how few are there that can beleeve for the saving of their souls? No wonder then if Satan overcome so many.

3. How needful it is for the Minister of the Gos∣pell to be often preaching about the Doctrine of faith. Those weapons and postures which are of greatest use to the Souldier, the Captain ought to be most diligent in instructing the Souldier in them. The Ministers of the Gospel are the Captains of the Lords Host, they are to train and exercise all the

spiritual Souldiers of Christ, they are to teach them the use of their Arms, and all their postures, that they may be deetrous in the day of battel. If any Souldier be wounded for want of arms, or of skil to use them through their default, God wil require it at their hands. Now of all the pieces of spirituall Armour, the shield of faith is the most necessary, and therefore the Doctrine of faith should be most frequently preached.

4. This shewes what necessarily lies upon the sons of men to prove and examine the truth of their faith. If the shield of faith be rotten or counterfeit the soul is undone in the day of Temptation, if the shield of faith be sound, and armour of proof, the strongest assaults of Satan will be repelled with comfort. Prove your selves whether you be in the faith or no, 2 Cor. 13. 5. Tis necessary to try 1. Because there is not a man in the world which hath heard of Jesus Christ, but thinks he be∣leeves in him. To be accounted an Infidell or unbeleever is a matter of such reproach and in∣famy, as that no man is willing to lye under it. 2. Because the heart is very deceitful, and in nothing more subject to be mistaken than in this case. There is a false presumption and foolish fancy, which would gladly be called by the name of faith, John. 2. 23. 24. When Jesus was at Je∣rusalem many beleeved in his name, when they sawthe miracles w ^ch he did; but Jesus did not commit him∣self unto them, because he knew all men. They did presume that they beleeved in Christ, but Jesus Christ knew their faith was nothing else but a meer fancy and groundless presumption. 3. Be∣cause

the Devil useth all the skill he can to de∣ceive the sinner, and to make him confident that he doth beleive; as he endeavours to perswade the true Beleiver, that his fruit is rotten, so he endeavours to perswade the unbeleiver, that his presumption is faith.

That I may help them in this inquiry I shall do two things.

• 1. Discover some mistaken grounds which men go upon, thinking that to be an evi∣dence of saving faith, which is not so.
• 2. Lay down some positive evidences of true faith.

1. There are two great mistakes about faith, by which many are deceived: Viz.

1. Some are deceived in regard of knowledge and assent. They think they have true justifying faith, because they have the doctrine of the Go∣spel, and give, as they think, a right assent to the same: for the removal of this mistake I shall first shew, that both these may be without saving faith. Secondly I shall shew, how the knowledge of an unbeleiver and his assent differ from the know∣ledge and assent of true faith.

1. That Knowledge and Assent is not faith. Tis granted, that there is no faith truely wrought without Knowledge and Assent, but that there may be Knowledge and some Assent where sa∣ving faith is not, appears by these two reasons. 1. The most wicked and prophane persons in the world may have, and many times do attain unto a more exact knowledge of the Doctrine of the Scriptures, than many a true Beleiver: And they may also assent unto those truths. The

Apostle speaks of some by way of supposition, that may understand all mysteries, and have all knowledge, and yet want saving faith, 1 Cor. 13. 2. All this is but an historical faith. Judas had the knowledge of the Scriptures, and gave assent to them; he preached the Gospel to o∣thers, and yet wanted faith, John 6. 64. There are some of you that beleive not: you know what will be the plea of many in the latter day, Math. 7. 22. and yet had not one drachm of saving faith. I shall desire you to peruse but that one Scripture well, Rom. 2. 18, 19, 20, 21, 22, 23. and then you will conclude, that neither the knowledge of, nor the assenting to the doctrine of the Scriptures is saving faith, but are ordina∣rily without it▪

2. The very Devils themselves are beyond the most intelligent Christians in all matters of know∣ledge. They know the history of the Bible more exactly than we. Satan was not ignorant of Scripture when he set upon our Saviour, Math. 4. 6. And the Devil also gives assent to the truth of the Scriptures, Jam 2. 19. He acknowledged Christ to be the Son of God, Math. 8. 29. What have we to do with thee Jesus thou Son of God: as full a confession for the matter and substance of it, as that which Peter made, Thou art Christ the Son of the living God. Now that which is fained in the worst of men, and in the very Devils, can neither be true faith, nor an evidence of it.

2. If we come to examine that knowledge and assent which is in wicked men with that which is in a true beleiver, we shall find a vast difference; for 1. concerning their know∣ledge,

there are three differences.

1. The knowledge of a true Beleiver is an expe∣rimentall knowledge, but the knowledge of an un∣beleiver is meerly notional and speculative. A Be∣leiver hath in his heart a lively sense and feeling of all those truths which he hath the knowledge of in his understanding. They are truths in his heart as well as in his head. That promise of God, Jer. 31. 33. I will put my Law in their in∣ward parts, and write it in their hearts; is made good to every true Beleiver, and to him alone. His heart is an Index or Commentary, by which, through the Spirit of God, he can understand divine truths, 2 Cor. 3. 3. Ye are manifestly de∣clared to be the epistle of Christ ministred by us, writ∣ten not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshy tables of the heart This is the meaning of that of our Sa∣viour, John 7. 16, 17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of my self.

2. The knowledge of faith is a practical trans∣forming knowledge. His knowledge is diffused into every step of his life into every action; his life is reformed by his knowledge, and conform∣ed to the truths of God; whereas the know∣ledge of an unbeleiver neither changeth his heart nor life, except it be from evill to worse, his knowledge puffeth him up, 1 Cor. 8. 1. it makes him more proud and more sensual. Its said of the Heathen, that they retained nor God in their knowledge, Rom. 1. 28. but became vain in their imaginations, the one hath onely the form of knowledge, Rom. 2. 20. the other

hath not onely the form, but the power and the life also.

3. The knowledge of faith is a knowledge which raises the heart nearer to God The knowledge of a Beleiver crucifieth the world unto him, and him unto the world, Gal. 6. 14. vide Phil. 3. 8. 10. whereas the knowledge of an unbeleiver bows down his soul nearer the earth.

2. Concerning the assent of an unbeleiver, it differs from the assent of true faith thus.

1. The assent of faith is a chearful assent. Its free. But the assent of an unbeleiver is without joy. Jam. 2. 19. The devils beleive and tremble, so do the unbeleiver, at least, concerning some truths.

2. The assent of faith is universal. So is not the assent of an unbeleiver, at least his chearful assent.

There are some truths in the Scripture which threaten ruine and destruction to all in his con∣dition, these he cannot assent to, at least joy∣fully.

There are some truths, which call him to the practise of such things which he hath no affecti∣on to; the crucifying of sin, the mortifying of corruptions, cutting off the right hand, &c. he had rather these were not truths than real truths, he hath secret wishes, that these truths were either raced out, or else that they had been propounded with a greater latitude.

2. Mistake is about Application. He that can truly apply Christ to himself, hath true faith in Christ, for this is the Ratio formalis, the special act of faith. Now many an unbeleiver thinks he

can apply Christ as well as any other. Those in Luk. 13. 25, 26 come to Christ with much seeming confidence, as if they had been of intimate ac∣quaintance with him, Lord, Lord, open to us, and yet never had saving faith in him.

I shall here shew a threefold difference, be∣tween the Application of a Beleiver and an un∣beleiver.

1. The Application of saving faith is from something of Christ wrought savingly within him. He finds the Image of Christ in him, he hath well grounded hopes of it, and therefore applies Christ to him: As Thomas, in another case, sees the print of the nails, and then saith, My Lord and my God; So a true Beleiver sees upon his soul the print of the nails, the dyings of the Lord Jesus, the Characters of his death, burial, resur∣rection, and therefore applies him to himself. Whereas the application of Christ, made by an unbeleiver, is meerly from that discovery which is made of Christ in the Scripture, and not from any intrinsecal worth which he finds upon his own heart: vide Galat. 2 20. there you have Pauls application; I live, yet not I, but Christ li∣veth in me, &c. What ground can you shew within you why Christ is yours?

2. The Application of saving faith is alwayes agreeable to the tenor of the Promise and Covenant wherein Christ is held forth. Vide Ezek. 36. 25, 26, 27. Faith applies the grace of Christ as well as the merit of Christ, applies Christ for sanctifi∣cation as well as for justification, applies the water as well as the bloud; the application which an unbeleiver makes is onely or chiefly of

the comforts and of the purchase of Christ, &c. he applies the Merit of Christ, not the Spirit of Christ, the Promises, not the Commands, &c. whereas true faith applies him universally, his Kingly and Prophetical Office, as well as his Priestly: vide Phil. 3. 9, 10.

3. The Application of faith is alwayes accom∣panied with self-Resignation. The true Beleiver doth as chearfully surrender himself to Christ, as applies Christ to himself. So did the Apostle, Phil. 3. 12. he would not onely apprehend, but be apprehended: And so the Church, Cant. 2. 16. My beloved is mine, and I am his: He doth not onely apply the sin offering, but he offers also the burnt Offering. The Apostle, Rom. 12. 1. would have Christians to yeeld themselves to God, &c. The unbeleiver he onely applies Christ to himself, he doth not voluntarily yeeld himself to Christ, he doth not dedicate himself to Christ by holiness and obedience.

2. I shall now give some positive evidences of true faith. I shall ground them upon several places of Scripture.

1. That of the Apostle, Acts 15. 9. Puri∣fying your hearts by faith. Heart purity is a ne∣cessary concomitant and consequence of saving faith. Jesus Christ, saith the Apostle, is made unto us of God, wisdom, righteousness, sanctification, &c. 1 Cor. 1. 30. If by faith thou hast Christ for thy righteousness, he is also thy sanctification. He whose heart is unpurified, is destitute of the grace of faith.

Now the purification of the heart may be known by these five evidences.

1. A purified heart is a heart that truly bewails all pollutions and impurities. The most clean heart hath some pollution unmortified, but he hath no defilement unlamented, his stains, and sores, and spots are his greatest burthen, his heaviest sor∣row. Pauls body of death put him to more grief than all the troubles which befel him in his whole life, Rom. 7. 23, 24. Is it so with thee? Dost thou bewail the uncleanness of thy heart cordially, sadly, secretly? Thou wouldest gladly be delivered from it? Thou canst neither eat, nor drink, nor sleep quietly with it? The impu∣rity of thy heart turns thy sweetnesses into bit∣ternesse? This is certainly an effect of true faith. Vide Zech. 12. 10. Looking upon Christ is be∣leiving in him, this beleiving is expressed by sorrowing. And if thou wouldest in truth be rid of thy corruptions, thou wilt then diligently make use of all meanes, be they never so pain∣full, never so costly, that may cleanse them away.

2. A purified heart will kindly accept of brother∣ly reproof for his impurity, or any advice that may make him clean. He will love a person bet∣ter all his life for any faithful rebuke or counsel. Psalm 141. 5. Let the righteous smite me, it shall be a kindness, &c. David shews the purity of his heart, by his accepting the rebukes of Abigail, 1 Sam. 25. 32, 33. A heart that is purified is best pleased with that Sermon that comes closest to his conscience; he would have all his heart discovered to himself. Hide nothing from me, said Eli to Samuel, 1 Sam. 3. 17. Yea, he begs that God would search his heart for him, Psalm 139.

23, 24. Whereas a heart that is unclean cares not to have any spot discovered; he either open∣ly flies in the face, or else secretly hates any that makes his sin known to him.

3. A purified heart both loves others for their purity, and endeavours as far as he can to make others pure. He loves purity in an enemy, and his desire is, that all others might be made pure, and that out of love to God and to purity.

4. A heart purified will be very cautious of de∣filing it self. It is exceeding fearful of stepping aside; he will very carefully pick every step of his way that he may not be polluted. I have made a covenant with mine eyes, &c. Job 31. 1. A pure heart will abstain from all appearance of evil, 1 Thes. 5. 22. The Apostle makes carefulness an effect of true Repentance, 2 Chron. 7. 11.

5. A purified heart will not rest in quietness after defilement, till he be cleansed again. He runs to the laver of Christs bloud, and washeth him∣self with the tears of repentance that he may be clean again: As its said of Job concerning his children, Job 1. 5. so doth a pure heart con∣cerning himself: Wash me throughly from mine iniquity, &c. Psalm 51. 2.

2. That of the Apostle, 1 Pet. 2. 7. To you that beleive he is pretious. High appreciations of Jesus Christ are the effects of faith.

Christ is to a beleiver more pretious than all external priviledges, Phil. 3. 8.

Christ is more pretious to a Beleiver than life, with all the accommodations thereof, Acts 20. 24. Unbeleif rejects Christ as a vessel, in

which there is no pleasure, 1 Pet. 2. 7, 8. Esay 53. 1, 2, 3.

How shall I know whether Christ be pretious to me or no?

1. If Christ be pretious to thee, he shall raign in thee, and rule over thee. His precepts will be as desirable as his death and passion. My yoake is easie, and my burden is light, Math. 11. 29.

2. His dishonours of any kind will pierce thy heart, if he be pretious to thee. If Christ suffer ei∣ther in his Truths, or Worship, or Government, thou wilt suffer with him by simpathy, and en∣deavour to repair his honour.

3. It will be thy meat and drink to do him ser∣vice, if he be pretious to thee. Thou wilt lift him up in the world, and say, My beloved is white and ruddy, &c. Cant. 5. 10.

4. All his Ordinances and Institutions will be delightful to thy soul, if Christ be pretious to thee. His Word, his Sacraments, Cant. 1. 7. yea, the very rebukes of Christ will be pretious to thy soul.

3. That of the Apostle, 1 John 5. 4. This is the victory that overcometh the world, even our faith. The Apostle hath reduced all worldly things to three heads, 1 John 2. 16. The lust of the flesh, such things as the flesh desires, sensual delights, pleasures, &c. The lust of the eye, that is, Quicquid oculis spectabile est, Divitiae, fundi, predia, argentum aurum, gemmae, &c. The pride of life, that is, Omnis dignitates, quae in hoc vita desiderari possunt; Honours, Empires, Domina∣tions, Preferments, &c. Now whosoever hath the grace of true faith, hath got the mastery over

these things. This victory is not so perfect, but that a true beleiver may sometimes be foiled by these things; the victory will not be perfect till death; but he hath got the victory.

1. In point of Affection. He loves none of these things comparably to heavenly things, Phil. 3. 20. Rev. 12. 1. his affections are above them.

2: In point of Contentation. He doth not satis∣fie his heart with any of these things.

3. In regard of purpose and resolution. He is re∣solved to subdue them perfectly: faith lets him see the emptiness of all these things, and shews him far better things than these are, and so brings him to a very low esteem of all these things.

How shall a man know whether he have over∣come these things:

1: When a Christian can bear the loss of these things without sinking and overwhelming. When a man can loose a place, or an estate, &c. and yet can say with Job, Naked came I out of my mothers womb, &c. Job 1. all: Job had got the victory o∣ver the world, else he could not so undejectedly have stood under the loss of such an estate; the loss of such things abate not his confidence in God, Hab. 3. 17. 1 Sam. 30. 6.

2. When a man will not use any unlawful wayes either to get or keep such things When a man will not do any thing against a good conscience, ei∣ther to save or get any worldly advantage. The purse will not have a lusting voice if the world be overcome: Daniel shewd himself to be a conqueror over the world, cap. 6. The loss of peerage and preferments would not make him to submit to a wicked Decree, though established

by lawful power, and though it was but a bare Omission. Moses his voluntary parting with the pleasures of Egypt, when they were incon∣sistent with a good conscience, was an evidence of his overcoming the world, and so of his faith, Heb: 11. 24, 25, 26, 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he was a child he pleased himself with such toyes, but when he was of age he had learned better. When a man will bow to any Idol to save his purse or skin, he is a slave to the world.

3. When a person places no confidence in any worldly thing. He enjoyes the world without pride, vain-glory and carnal confidence. This man is the worlds master, &c. Its otherwise with him that is under the world, the rich mans wealth is his strong City, Vide Luke 12. 19.

4. When a person will lay them out for God and good uses, with chearfulness and readiness of mind.

Notes

• Lect. 18. February 6. 1649.
• Doctrine.
• ••reden Deo.
• Cognovenius credendo Calvin.
• Historian, li. 6. p. 467.
• Polyb. ut supra.
• Lect. 19. Feb. 13. 1649.
• Bona corpo∣ris.
• Bona fortu∣nae. Bona animi.