The Christian Completely Armed, Lecture 18
EPHES. 6. 16. Above all taking the ſhield of faith, &c.Lect. 20. Febr. 20. 1649.
USE II.
A Word of Exhortation. I ſhall direct this, 1. To all thoſe who have this ſhield of faith, to them I have two things to ſay. 2. To ſuch as are deſtitute of this piece of Armour, to them I have onelyonly one thing to ſay.
That which I would ſay to you that have obtained this pretious Armour of faith, is compriſed in theſe two words.
1. Take heed that you do not ſuffer your ſelves to be diſputed out of your faith. The Devil uſeth all meanes to beguil wicked men into a fond perſwaſion that they have faith, upon ſuch evidences that will not hold, for the prevention of that, I did in the former Uſe, both diſcover ſuch miſtakes, and lay down ſome poſitive evidences. On the other ſide, Satan doth what he can to argue true Beleivers out of an opinion of their faith, labouring to perſwade them, that they have not this grace in their hearts. For the helping of the Servants of God againſt this ſtratagem, I ſhall propound ſome of thoſe arguings, and give anſwers to them. They are theſe three.
1. Satan will argue a nullity of faith ſometimes from the abſence of aſſurance, 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. Its called, coming to Chriſt, Math. 11. 28. Its called, caſting our burden upon the Lord, Pſalm 37. 5. Its 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. Its 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 beleiveriſſue 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 onelyonly 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 monethmonth: 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 monethmonth, &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 as well as the ſtrongeſt. God hath made ſuch a Charter, that one that hath true faith in him ſhall enjoy ſuch and ſuch priviledges, and the weak beleiver is a beliver as well as the ſtrongeſt.
3. Weak faith hath defacto found very gracious acceptance with God. That in Mark 9. 22, 23, 24. And the promiſe, Mat. 12. 20. He will not break the bruiſed reed, nor qvench the ſmoaking flax. A reed when it is whole hath no great ſtrength in it, but when it is bruiſed it is then weak indeed, and yet that hath been and will be averted.
4. Though every beleever have not ſo much faith as Abraham, and Paul, and David, &c. yet every beleever hath as much merit as they had. The very ſame Chriſt, the ſame Righteouſneſs, the ſame Covenant of Grace, the ſame Promiſes.; None of all theſe were juſtified by their faith as an act or work, but by their faith as an inſtrument apprehending Chriſt the object of faith. Now though every beleever have not the ſame faith, yet he hath the ſame object of faith, and therefore the ſame acceptance.
3. Satan ſometimes argues nullity of faith, from the non-acceptance of our prayers. If you had faith God would hear your prayers, but you have prayed a long time for ſuch a mercy, and can get no anſwer from God, therefore your faith is not true faith, but a groundleſs preſumption. For the anſwering of this objection, I ſhall lay down theſe three Conſiderations, viz.
1. We are to diſtinguiſh between Gods act in anſwering prayers, and mans act in receiving that anſwer. A Beleever may think his prayers not to be anſwered ſometimes, becauſe he doth not mind the anſwer of his prayers. I will hearken ſaith the Pſal. 55. 8.Pſalmiſt, what the Lord God will ſay, for he will ſpeak peace to his ſervants, &c. Beleevers are ſometimes ſtupid and cannot hearken, ſometimes ſullen and will not hearken; they do not look after their prayers, they do not ſtand upon the watch tower, as the Prophet reſolves, Hab. 2. 1. Gods anſwer to our prayers are ſometimes given in ſilently and ſecretly, that without very much attention we cannot tell what the anſwer imports. Very often the ſoul thinks his prayers are caſt out when he hath the anſwer of them in his boſom.
2. God hath more wayes of anſwering Prayers than one. God may give a very full anſwer to our prayers, though he do not anſwer them in that particular way we deſire. God hath no where promiſed to anſwer the prayers of beleevers in Kind, though he have promiſed that he will anſwer them according to their benefit. We have three remarkable inſtances of this. That in Acts 1. 7. Our Saviour refuſed to anſwer them according to the matter of their deſire, It is not for you to know the times and ſeaſons, &c. But yet he anſwers them according to their neceſſity, You ſhall receive power from on high, &c. That in 2 Cor. 12. 8, 9. God refuſed to anſwer Pauls prayer in Specie, the thorn in fleſh, whatſoever it was, whether a bodily diſeaſe as ſome think, or a ſpiritual diſtemper as others conceive, was not removed, and yet his prayer was anſwered, My grace is ſufficient for thee, for my ſtrength is made perfect in weakneſs. And that of our Saviour Heb. 5. 7. He was heard in that he feared. The particular thing he deſired was not granted. If it be poſſible let this cup paſs from me. The cup did not paſs away, but Chriſt had aſſiſtance and enablement to bear it without ſinking, and therein his prayer was heard. We ask ſometimes that which is not good for us, at leaſt not ſo good as ſome other thing. Now if God give us a better thing for a thing which is leſs good, doth he not hear? If God deny Moſes to go into Canaan, and take him into Heaven, what loſs doth he ſuſtein? Deus non audit ad voluntatem ut audiat ad neceſſitatem. There's denial in mercy, as well as hearing in mercy, and there is hearing in judgement, as well as denial in judgement, Pſal. 78. 30.
3. God many times delayes, when he doth not deny.
1. We many times ask the preſent enjoyment of things not ſo good at that ſeaſon, Rev. 6. 10. 11. How long Lord, &c. They muſt yet tarry till the mercy was ſeaſonable. Their feet ſhall ſlide in due time, Deut. 32. 35. 2. We are not ſo importunate in our ſuits as we ſhould be, our prayers though for things ſeaſonably good, may be too faint; God in ſuch caſes delayes to quicken our zeal. Anſelme in his meditations ſpeaks excellently to this purpoſe: Gloria mea, Deus meus, abſcondis the ſaurum tuum ut niciles cupidum, recondis margaritam, ut augeas quaerentis amorem, differs P. 194.dare ut doleas petere, diſſimulas audire pellutem ut facias preſerverantem 3. God is well pleaſed with our muſick, therefore he lets us lay begging. This is the firſt branch of the Exhortarion.
2. Labour earneſtly to repair, confirm and ſtrengthen this ſhield of faith. Though weak faith if it be true, will carry you to heaven, yet will not weak faith carry you through ſtrong Aſſaults. If this ſhield be crackt and broken, you may be ſorely foil'd in the day of temptation. I ſhall propound a few Helps for the ſtrengthening of faith.
1. Be frequent in acting your faith. Habits are weakned by being idle, but they are ſtrengthened by dayly exerciſe. Scribendo diſces ſcribere. and Credendo diſces credere. The more frequent a Chriſtian is in putting forth acts of faith, the ſtronger will the Habit of faith be. There is this difference between the ſhield of faith and other ſhields, thoſe by too much uſe are made weak; but this ſhield is the ſtronger by every battel, it cannot be uſed too often. Vide Rom. 1. 17.
2. Be much in fervent prayer to God that he would ſtrengthen your faith. The Apoſtle made uſe of this help, Luke 17. 5. Faith and Prayer are ſupporters one of another, our faith teacheth us both what to ask, and how to ask; and our praying helps beleeving. If prayer be reſtrained, faith will be weakned, but if prayer be continued faith will be confirmed.
3. Be frequent in the right uſe of the Word and Sacrament. The Word is the ordinary means for the breeding of faith, and the Word and Sacrament are the food whereby faith is nouriſhed and increaſed. The Sacraments are the ſeals of the righteouſneſs of faith, Rom. 4. 11. He that is frequent in the application of theſe ſeals, is like to be moſt confirmed in beleeving. Chriſtians do very much prejudice their faith by neglecting of the Sacrament of the Lords Supper, which is appointed of God for the nouriſhment of faith.
4 Study carefully the promiſes of the Covenant of grace. Gods promiſes are made of purpoſe to confirm faith in us. The promiſes are the fewel of faith.
5. Study the Attributes of Gods Nature. His Power, Wiſedome, Faithfulneſs, Truth, Mercy. This was that which ſtrengthned the faith of Moſes, Heb. 11. 27. Theſe are ſtrong props which will keep faith from ſinking when its ready to dye. This is the firſt branch of the Exhortation which concerns Beleevers.
2. That which I would ſay to unbeleevers is this, That they would labour for this grace of juſtifying and ſaving faith. There are many things which may be as motives to preſs you to it.
1. All the promiſes of grace are to you of none effect. They all run upon the condition of beleeving. The Scripture hath concluded all under ſin, that the promiſe by faith of Jeſus Chriſt might be given to them that beleeve.
2. All the blood and ſufferings of Jeſus Chriſt is of none effect to an unbeleever. Tis faith that gives the ſoul an intereſt in Chriſts blood.
3. All their holy duties and religious actions without faith are diſpleaſing unto God. Heb. 11. 6. Without faith it is impoſſible to pleaſe God. Sacrafices without faith is no better than the cutting off a dogs neck, Incence without faith is no better than the bleſſing of an Idol, killing of an Oxe, is no better than the killing of a Man, offering of Oblation, is no better than the offering of Swines blood, &c. Iſa. 66. 3. But I ſhall only urge it upon this ground, you can never do any good againſt Satan in the day of temptation, if you want this ſhield. As it happened to the accuſers of Daniel, when they were caſt into the Lions den, ſo it wil happen to you in the day of temptation if you want this ſhield. Its ſaid the Lions had the maſtery over them, and brake all their bones in pieces or ever they came to the bottom of the den, Dan. 6. 24. So it will be with you, the roaring Lion will have the maſtery over you and break you into pieces, if you want this ſhield.
But you will ſay, what courſe ſhould we take to get this grace.
1. Study the miſchief of an unbeleeving heart. The Apoſtle calls it an evil heart of unbeleef, Heb. 3. 12.
1. Its ſinfully evil. Hard, dark, dead, impenitent, filthy, deceitful and falſe, deceiving others and it ſelf alſo.
2. Its penally evil.
1. It makes all the Ordinances ineffectual. Heb. 4. 2.
2. It binds all a mans ſins upon his own back. It ſeals up all our ſins, becauſe it keeps us from that which is the onelyonly remedy againſt ſin.
3. It defiles every thing to a man. To the clean all things are clean, but to the unbeleevers and them that are defiled is nothing clean, but even their Conſciences are defiled, Tit. 1. 15.
4. It brings certain condemnation. As ſalvation is the end of our faith, 1 Pet. 1. 9. So is damnation the end of unbeleef, John 3. 36. He that beleeveth not the Son ſhall not ſee life, but the wrath of God abideth on him.
2. Study the Inſufficiency of Self, Look upon the rottenneſs and nothingneſs of all Moral Civill righteouſneſs. Too high thoughts of Civill righteouſneſs, is that which hinders thouſands from beleeving. Remember that of the Apoſtle Phil. 3. 4, 5, 6, 7, 8, 9. Though I might alſo have confidence in the fleſh, if any other man thinketh he hath whereof he might truſt in the fleſh: I more. Circumciſed the eighth day of the ſtock of Iſrael, of the Tribe of Benjamine, an Hebrew of the Hebrews, &c. Concerning the righteouſneſs which is in the Law blameleſs, &c. But what were gain to me, thoſe I counted loſs, &c. Yea doubtleſs I account all things but loſs, &c.
3. Study thorowly the All-ſufficient fulneſs of Jeſus Chriſt, who is the object of faith. He is not a broken reed, he is not an houſe of ſand, but a rock; a corner ſtone, upon whom whoſoever beleeveth ſhall never be aſhamed. The ignorance of Jeſus Chriſt is that which hinders many from beleeving in him. Iſa. 53. init. Who hath beleeved our report, and to whom is the arm of the Lord revealed? for he ſhall grow up before him as a tender plant, and as a root out of a dry ground, he hath no form nor comelineſs, and when we ſhall ſee him, there is no beauty that we ſhould deſire him. He is deſpiſed and rejected of men, &c.
Study him well therefore, in Point of Merit; in point of grace. Study him in all his Offices of King, Prieſt, Prophet, and then you will ſay as the Daughters of Jeruſalem did, Cant. 6. 1. Whether is thy beloved gone, O thou fairest, &c.
4. Study the deep guilt of Adam, in the polution of thy own Nature. Thoſe that are whole need not the Phyſitian, but they that are ſick. Conviction of our guilt and miſery, is a neceſſary preparative to ſaving faith. Now the Scripture doth clearly affirme, that all men have ſinned and are come ſhort of the glory of God, Rom. 3. 23. And Rom. 5. 12. And then take in this conſideration that neither your ſelves, nor any other Creature, is able to free you from that guilt, that there is no other way of ſalvation but onelyonly by hanging upon Jeſus Chriſt alone, He it is which God hath ſanctified and ſet apart for the ſatisfying of his own Juſtice, and reconciling the World to himſelf.
5. Conſider the willingneſs of Jeſus Chriſt to eaſe, and ſave, and take of burthens. Though the diſeaſe be never ſo deſperate, and the Phyſitian never ſo able, yet if his willingneſs be not known little encouragement will be to any to go to him, but Jeſus Chriſt is as willing as able.
1. He was ſanctified for that work. Vide Iſa. 61. 1. 2. The Spirit of the Lord God is upon me, for he hath annointed me to preach good tydings to the meek, &c. The Son of Man came to ſeek and ſave that which was loſt.
2. Read and peruſe all the ſolemn invitations which are given unto men to beleeve in him, Mat. 11. 28. Come unto me, &c. Iſa. 55. 1. 2. And Chriſt is not in jeſt, but very reall in making theſe tenders.
3. Read and peruſe ſeriouſly all the Aſſeverations which are uſed to aſſure men that if they will come, they ſhall not be refuſed. Vide John 6. 37. Verily verily I ſay unto you, he that cometh unto me, I will in no wiſe caſt out. Never any was caſt out, never any will be caſt out, that comes to him after a right manner.
4. Read and conſider all the Lamentations and ſad Complaints made by Jeſus Chriſt, of the backwardneſs and unwillingneſs of men to lay hold upon him. Ye will not come unto me that ye may have life. John 5. 40. And that in Luke 13. 34. of Jeruſalem. O Jeruſalem, Jeruſalem, &c. How often would I have gathered thy Children together, as an Hen doth her brood, &c. and ye would not.
6. Wait conſtantly upon the publick Miniſtry which God hath appointed to be the ordinary means of working faith in the heart. He that neglects this means, and doth not conſcionably attend upon it, will dye either preſuming or diſpairing.
And you will be encouraged to this, if you conſider how many thouſands have been brought out of themſelves unto faith in Chriſt, by the power of Gods Spirit working in and by this meanes. Hereby Lydia was brought out of unbeleef. Hereby the Jewes who crucified Chriſt were brought to beleeve in Jeſus Chriſt for the ſaving of their ſouls, Acts 2. 37. Now when they heard this, they were pricked in their heart, &c. There is ſtill the ſame Inſtitution, and the ſame effectual Power of the holy Spirit in this Ordinance, for the working of the ſame diſpoſition in thy heart.
Thus much for the fourth piece of this ſpirituall Armour, the ſhield of Faith. The next is the Helmet of Salvation, of which in the next verſe,