prayer move God to bestow any thing which he hath not intended to bestow c. Ergo What need is there of prayer Against this wile of Satan consider these three things I. The receiving of the good things we want is not the onely end of Prayer It is one great end but there are many other things besides which should move us to this Duty We are to pray 1. In obedience to the Command of God It is a piece of Divine Worship and Adoration it is a part of that homage which all the sons of men owe unto God II. That thou mayst enjoy Communion and Fellowship with God by the use of this Ordinance of Prayer III. To acknowledge thy submission to God and thy dependance upon God Not to pray is to cast off that Dominion which God hath over thee it is to deny thy reliance upon God 'T is to say thy dependance is not upon God but upon thy self 2. Thou canst have no ground to believe that any good thing shall be bestowed upon thee without Prayer Prayer though it be not the cause yet it is the condition or the mean of obtaining all that good which God hath promised unto his people vid. Ezek. 36. 37. I will yet for all this be enquired of by the house of Israel to do it for them No man can say I shall have this mercy though I do not pray 3. 'T is not the bare enjoying of the good we want which should satisfie us We should also labour to enjoy it in mercy to enjoy it as a blessing Now 't is an everlasting and most certain Truth that whatsoever is not obtained by prayer is not given in mercy vid. 1 Tim. 4. 5. A man hath not a sanctified right to any thing he possesseth without prayer 2. Satan sometimes labours to take off men from Prayer by objecting their infirmities and weaknesses Thy heart is thus and thus distempered c. Against this I would give you these two Answers 1. 'T is not the infirmities and weaknesses of a Christian which are seen and lamented that can hinder the efficacy and success of his Prayers Sin obstinately and avowedly continued in will indeed cut off the success of Prayers and make both them and him that makes them abominable to God Prov. 28. 9. But infirmities which are continually resisted and bewailed shall never make the prayer to be rejected I might give you many instances as that of Jonah A man full passions c. Yet Chap. 2. 10. God heard his Prayer King Asa a man full of infirmities imprisons the Seer oppresseth the people 2 Chron. 16. 10. yet God heard his prayer Chap. 14. 11 12. But I shall give onely that one remarkable instance which is recorded as a help against this Rock Jam. 5. 17. Elias was a man of like passions as we are c. Yet was heard very graciously Heaven was opened and shut at his prayers Gods hearing of our prayers doth not depend upon our Sanctification but upon our Justification He doth not hear our prayers because either we or our prayers are perfect but because our persons are accepted God doth not hear our prayers for our prayers sake but for his own names sake and for his sons sake c. 2. This should rather encourage us to the Duty Discontinuance of prayer will not remove but increase our imperfections if grace be weak the omission of prayer will make it weaker if Corruption be strong disuse of prayer will make it stronger The distempers of the heart whatsoever they are will not be abated but augmented by the omission of this Duty of prayer 3. Satan will perswade men perhaps that they are not in a state of Grace 'T is true if they had but onely infirmities they might be encouraged to pray c. but they are unregenerate persons c. Against this I would give these Answers Besides this in the general that it is a good sign there is something of grace when Satan perswades men to the contrary c. Consider 1. That Prayer is a work fit for such as are not converted as well as such as are converted 'T is the Duty of men to pray as they are reasonable Creatures who owe homage to God 2. Prayer is to be made for Conversion as well as after Conversion A man is not to pray onely because he is forgiven but also he is to pray that he may be forgiven see Act. 8. 22. Repent saith Peter to Simon Magus of this thy wickedness and pray God if perhaps the thought of thy heart may be forgiven thee c. 4. Those who never pray they prosper in the world as well as such who are most carefull of this Duty This is another of Satans Devices Against this consider these things 1. Outward prosperity is not the only reason why men should pray Yea this is one of all the meanest ends of prayer 2. All prosperity which is not the effect of Prayer is indeed a Curse and not a blessing Nothing is sanctified as I said before but that which comes in by prayer If his Children be multiplyed it is for the sword Job 27. 14. If his Table be richly furnished it is to ensuare him his Wealth is his Trap c. Whatsoever a man enjoyes without prayer is in Gods Account no better then Robbery 3. God hath an eternity of adversity and misery after this life They have received their Consolations in this life Luke 6. 24. 5. Satan takes off others by objecting their Disabilities Thou wants those gifts and endowments which others have Ergo. Against this I would say these things 1. God doth not so much look at the gift of Prayer as at the Spirit of Prayer Though it be the Duty of every person to labour for fit words of Prayer yet God doth not hear prayer for the elegancy of phrase but for the heavenliness and spiritualness and brokennesse of heart of him that prayes The publicans prayer had not much eloquence in it God be mercifull to me a sinner and yet God accepted it The Spirit of God helps our infirmities saith the Apostle with sighs and groans c. One sigh and groan from a broken heart is better pleasing to God then all humane eloquence if the heart be not affected 2. Pray that thou mayst have better gifts God hath promised his Holy Spirit to them that ask Luke 11. 13. 3. Thou dost not pray to God as a critical observer of incongruous expressions but to God as a Father Who is wel pleased with the prayers of his Children because they are his children 6. Satan perhaps will endeavour to take off Prayer from thy long-waiting for an Answer Thou hast prayed many a time but received no answer c. Ergo. I would against this Stratagem give these things by way of answer 1. God hath more wayes of answering prayers then one There are three remarkable instances in Scripture of this vid. Acts 1. 7. 2 Cor. 12. 8 9. Heb. 5. 7. The particular thing was not granted and yet his prayer was heard 2. Delayes are not denyals God defers to hear not because he doth not love us or delight in us but for other ends As To exercise of Faith Hab. 2. 3 4. To exercise our Patience To stir up our zeal and importunity in asking To give us what we ask in a fitter season Rev. 6 10 11. That is a very strange expression which we have in Joh. 11. 5 6. Jesus loved Martha and her sister and Lazarus and see what followes v. 6. When he heard therefore that he was sick he abode two dayes still in the same place where he was A very strange effect of love A plain contradiction if Reason might be Judge Deferring to hear prayers is not alwayes an evidence of hatred but sometimes an evidence of love Calv. in locum 3. Let this rather be a Motive to confirme then a discouragement to take thee off from prayer God will hear at last that 's certain and do not lose ten or twenty years waiting for want of a little patience 4. Though God should never hear yet it were thy duty to pray 3. To lay down some helps for prayer these things will be of very great use to this purpose to teach us to pray viz. 1. Be well acquainted with the Doctrine of the Bible that you may thereby get the perfect knowledge of the good which God hath therein promised unto his people 2. Get a through and perfect sense of your own wants Sense of want will make the dumb Child to beg 3. Observe well the prayers you hear made by them that have the abilities of prayer 4. Labour for the Spirit of the Lord which is not onely a Spirit of Grace but of Supplication 5. Get others to desire God to teach you how to pray 6. Be often practising according to the abiiities you have Precando disces precari Thus much for the Spirituall Armour FINIS
hoofs for hardness Thirdly Satan tempts us frequently he is every moment spreading his Net and laying his Snare to intrap the Soul he takes every opportunity to assault us ergo we should take every opportunity to defend our selves against his Assaults 1 Pet. 5. 8. Your Adversary goeth about continually seeking whom to devour Himself saith Job 1. 7. That he is continually circuiting and going up and down to destroy T is not one Arrow that will secure us against such frequent and reiterated Temptations He made three Assaults upon our Saviour in a little space of time Mat. 4. init and when he left him it was but for a season Luke 4. 13. 2. He that would overcome must use all kind of prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is diversly distinguished In regard of the manner of performing it it is either 1. Mental or Vocal Mental prayer is when the heart onely prayeth without the voyce such was that of Moses Exod. 14. 15. Such was that of Hanna 1 Sam. 1. 13. These are mutae preces tamen clamantes Vocal Prayer is when the desires of the heart are drawn out into verbal expressions such was that of David Psal 5. 3. Psal 64. 1. 2. Either with others or else solitary with our selves alone Prayer with others is either more publike as in the Congregation or more private as in the Family Solitary prayer is when the Christian enters into his Closet retires himself from all company and then powres out his desires to God such is that our Saviour enjoyns Matth. 6. 6. Such was that of our Saviour Luke 5. 16. In regard of the matter Prayer is either for the obtaining of good things this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text or else it is for the diverting of evill which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now all kind of prayer must be used by him that would overcome Temptations He must pray privately and publikely mentally and vocally c. Every kind of prayer hath in it something which is more peculiarly excellent which is not so excellent in any other kind of prayer Publike prayer excels in one kind private prayer is more excellent in other respects Nehem. 2. 4. Mental prayer in some respects excels vocall in others In publike prayer there is more strength vis unita fortior In private and secret prayer there is less distraction There is in the publike more Communion with Saints There is in the private often more Communion with God less interruption incumbrance c. Satan useth all kind of Temptations and therefore we should use all kind of prayer The whole vertue of prayer lies not in any one kind but in all kinds 3. A Conquering Prayer must be in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This hath four things in it 1. It must be in the Spirit and not onely in the outward man So the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must not be a work of the head or hands or eyes onely but chiefly a work of the heart Prayer is called the powring out of the soul 1 Sam. 1. 15. The powring out of the heart Psal 62. 8. The lifting up or stretching out of the soul Psal 25. 1. We read indeed of the lifting up of the hands Psal 28. 2. Of the lifting up of the eyes Psal 123. 1. Of the bowing of the knee Ephes 3. 14. These are fit and convenient postures to manifest the inward affections of the heart but the main work of prayer is in the inward man Quod cor non facit non fit Satan is a Spiritual Enemy Satans Temptations are Spiritual Temptations and therefore prayer will do no good against him which is not Spiritual God will never honour a prayer with victory over Satan which is onely a bodily service yea prayer without the heart drives God away and brings temptations into the soul It will never be a Satan-conquering but a self-weakning prayer 2. Prayer in the Spirit i. e. Zealous and fervent not cold and faint So 't is used in the Scripture Rom. 12. 11. A cold faint prayer will never prove a Conquering-prayer 'T is fervent prayer that is the effectuall prayer Jam. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such have been the prayers of the victorious servants of God Such was Jacobs prayer Gen. 32. 31. compared with Hos 12. 4. Such was the prayer of Elias Jam. 5. 16. compared with 1 King 18. 42. We read of striving in prayer Rom. 15. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wrastling in prayer Gen. 32. 24. Labouring fervently Col. 4. 12. Praying exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 3. 10. Powring out a prayer Psal 102. tit Lifting up a prayer Esa 64. 7. Stirring up our selves in prayer Esa 64. 7. All which expressions note ardency Satan is not cold but servent not faint but zealous in his Assaults he fights against us in his Spirit that is with all his might and if we do not pray in the Spirit we shall rather encourage him then get the Victory 3. In the Spirit that is in sincerity Spirit is used in Scripture in opposition to hypocrisie Joh. 4. 24. Ambrose expounds this of purity of heart and integrity Hoc est in Spiritu semper â—rare mundâ conscientiâ fide integrâ precem ad Deum dirigere In carne enim orat qui pollutâ mente orat A prayer proceeding from an impure heart is like rotten Arrows against an Enemy which will neither wound him nor kill him Hypocritical prayers shall not be heard of God Psal 66. 18. Nor shall they be fear'd of Satan Satan is not hypocritical and in appearance but real and in good earnest in his temptations and so must a Christian be in his prayer that means to overcome 4. In the Spirit i. e. By the help of the Holy Spirit The Saints have this happiness that the Holy Ghost makes intercession in them with sighs and groans which cannot be uttered Rom. 8. 26. Now he prayes in the Spirit that prayes by the help and assistance of the Spirit he that acteth the Graces of the Spirit in Prayer Faith Hope Heavenliness c. Some deride Prayer in and by the Spirit Satan is a Spirit and no prayer will put him to flight but that which is framed in the heart by the Holy Spirit of prayer It is not the gift of Prayer but the grace of Prayer which gets the day 4. A Conquering Prayer must be a watchfull Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is required as a necessary Qualification of Prayer Mat. 26. 41. There is a two-fold watchfulness in reference unto prayer 1. A watchfulness unto prayer Of this we read 1 Pet. 4. 7. Be ye sober and watch unto prayer A watchfulness in prayer Of which we read Col. 4. 2. Watch in prayer with thanksgiving He that would overcome Satan by prayer must do both these He must watch unto prayer that is 1. He must have the thoughts of
so Hezekiah when God had given him a great deliverance from a mortall disease Satan tempted him to pride Isa 39. 1. 2. 7. The day of death This is indeed a peculiar day of Temptation There are some Interpreters which understand the Text to be meant if not onely yet chiefly of that day And indeed this no doubt is a tempting time This Satan knowes is the last storm that ever he shall make upon the soul if he conquer not now he shall never conquer therefore he useth all the power and all the policy he hath to carry captive the soul at this last encounter We see by daily experience that Satan shoots his Arrows at the Saints on this day There are very few that go out of the World without strong and many Onsets of Satan 8. The day of the success and prosperity of wicked men especially if they live actually in wicked wayes when it is as Psal 37. 7. Eccles 4. 1. Heb. 12. 13. Satan will be sure to assault the Servants of God in this day And that with these two Temptations 1 He will tempt them to deny Providence That God doth not take any notice or regard of the Actions of men vid. Mal. 2. 17. and Cap. 3. 15. 2 He will tempt them to justifie the cause of the wicked and to condemn the cause of the righteous vid. Psal 73. verse 13. Satan suggested such thoughts to that holy man there This is the first Particular When this evill day is LECT 3. Octob. 24. 1649. II. Why this day is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An evill day NOt in regard of the finall conclusion LECT 3 and event of it For the day of Temptation is to the Children of God the fore-runner of a glorious Victory There never was never shall any of the true Servants of God be lost or utterly overcome in this day my Father is stronger then all and no man shall pluck them out of my Fathers hands John 10. 29. He is greater in wisdom and he is greater in power Hell where is thy Victory Satan cannot shew any soul for whom Jesus Christ intentionally dyed that he was prevailed against No no neither life nor death nor Angels nor Principalities nor Powers c. shall ever be able to separate any Child of God from the love of God which is in Christ Jesus his Lord Rom. 8. ult Though Jesus Christ did not pray against the Temptation of his people yet he hath prayed against the failing of their faith in Temptation Luke 22. 31. Satan must prevail against Christ before he can prevail against any of Christs That which was the blessing of Gad is the blessing of every true Israelite A troop shall overcome him but he shall overcome him at the last Gen. 49. 10. Michael and his Angels fought with the Dragon and the Dragon fought and his Angels but they prevailed not nor shall they ever prevail Rev. 12. 8. So that in regard of the finall issue it is so far from being an evill day that it is indeed a good day But it may be called an evill day in two respects viz. 1. In regard of Satans Intention he aims at nothing but evill he means to swallow up to ruine to devoure and to lead the soul captive for ever 1 Pet. 5. 8. We may say of the Devil in all his assaults as God saith of the King of Assyria whom God used to chastise his Church Isay 10. 7 8 9 10. God put his people under his power onely for correction but he aimed at their destruction Howbeit he meaneth not so neither doth his heart think so but it is in his heart to destroy and to cut off Nations not a few c. 2. In regard of present effects and Apprehensions It creates many fears much sadnes many doubtings unto a Child of God that is in such a condition Therefore an evill day 1. Temptation bereaves the soul of present comfort and fills it full of horrors and tremblings If you read over the 88. Psalm you may see how it was with Heman in the day of his Temptation My soul is full of troubles my life draweth nigh unto the grave v. 2. Thou hast laid me in the lowest pit in the darkness in the deeps while I suffer thy terrors I am distracted v. 15. 2. Temptation hinders the soul from doing that good and receiving that good it might do and receive at another time It hinders from praying from hearing from meditation c. 3. It doth many times involve the soul in many sins it causeth sometimes distrust sometime creates prejudice in the soul against God and godliness and sometimes evill speakings sometimes neglects of duty Those who are hampered under such Assaults finde and can discover the evill of it better then we can speak or conceive III. Why doth God suffer his people to be thus assaulted and tempted Why doth he permit such dayes to come upon them 1. In regard of himself That he may manifest his Power and Providence and wisdom and Grace and faithfulness to his people both in supporting and in delivering them out of Temptation These Attributes of God are most clearly discovered in such a day My grace shall be sufficient for thee 2 Cor. 12. 9. Paul never apprehended so much of the All-sufficiency of Gods grace or power c. as he did when he was under the buffettings of Satan Now he understood what Almighty Power was and what Providence was and what Faithfulness was and what infinite Wisdom meant c. II. In regard of his people 1. To teach them to hate sin and to watch against it The soul that hath been much under these Assaults will not be so bold as others are the smoke of sin the very sight of it will be offensive to his eyes 2. To teach him how to handle and use his spirituall Armor Christian Graces are best used and most improved in a day of Temptation Now he knowes how to use faith and patience and hope and seeth what strength is in them he knowes now the power of faith vid. 2 Thes 1. 11. Now he seeth the efficacy of Hope and the potency of Prayer he now seeth the excellency of all his graces the necessity and usefulness of them that which he knew before in the Notion he now knowes by Experience And then 3. To make them more experimentally feele the love of Christ in submitting Himself to Temptations for their sakes The tempted soul knowes best the sorrow of Christs Temptations and the greatness of his Affection in being willing to be tempted for their sakes As Christ would actually be tempted that he might experimentally succour them that are tempted Heb. 2 18. so he will have his people tempted that they may the more experimentally know how to prize His Temptations 4. To kill their sins vid. 2 Cor. 12. 7. The bran is sifted out onely III. In regard of Satan 1. God will have him do some service for Himself and some service
he was not able to enter into the Herd of Swine till Christ had slackened his chain Luk. 8. 32. how much more is a Saint better then a Swine I shall to these Encouragements add one more Remember your Sacramental Oath in Baptisme made to God then it was you took Prest-money to serve in Gods wars And that you should oppose the Devil was a part of your engagements Perjury is a hainous sinne the very light of Nature abhors it and God hath and will severely avenge it vid. Zech. 5. 4. Now if you would Oppose to any benefit you should be carefull of these three things 1. Study his stratagems 2 Cor. 2. 11. This will help you much in Opposing The Apostle in Ephes 6. 11. mentions his wiles 2. Oppose him at a distance It 's best fighting an enemy in his own Territories prudent Warriours endeavour to do so 3. Use the right Armour Of which we shall speak in the next Doctrine LECT 5. Novemb. 7. 1649. Ephes 6. 13. Wherefore take unto you the whole Armour of God that ye may be able to withstand in the evil day and having done all to stand VVE have done with the LECT 5 2d. Doctrine That it 's the duty of a Christian to withstand Satan in the evill day of temptation The third Observation followeth viz. Whosoever would be able to withstand Satan Doct. 3. in the evill day of Assault must be carefull that he take to himself the whole Armour of God This is twice told us in this Chapter once in the 11. Verse and here again in this Verse to shew you the certainty and necessity of it There can be no hopes of doing any good against the Devil when he sets upon us no possibility of withstanding to any purpose without the taking and using of this Armour In the handling of this Proposition I shall briefly speak to these four Heads 1 I shall shew what this Armour is 2 Why it 's called the Armour of God 3 Why Christians must take to themselves this Armour 4 Why they must take the whole Armor of God Jerome thinkes by the whole Armour of God we are to understand Christ so as To put on the Armour of God is nothing else but To put on Christ Si enim eingulum veritas est lorica justitia est Salvator autem veritas justitia nominatur nulli dubium quin ipse cingulum sit lorica c. But I suppose in this place by the Armour of God we are to understand these two things First The Graces of Gods Spirit such as Faith Hope Patience c. This the Apostle clearly sheweth in the following verses where he reckoneth up the particulars of this Armour He mentions the Shield of Faith the Helmet of Hope the Breast-plate of Righteousness and the girdle of Truth ver 14 16 17. Hereby intimating to us that these and such like graces of God are those spiritual Armes which Christians should use in this Warfare vid. Rom. 13. 12. Graces are called The Armour of Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 2 Cor. 6. 7. We read of The Armour of Righteousness Secondly The Ordinances of God such as the Word Prayer Sacraments c. This also is hinted by the Apostle in the following verses where he commands us to use Prayer as one of these Weapons under which particular I conceive by a Synecdoché all the other Ordinances of God are comprehended so that the whole Spiritual Armour is comprehended under one of these two Heads of Divine Graces and Divine Ordinances 2 Cor. 10. 4. The Ordinances are called The Weapons of our Warfare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now these are called Armour because they are of the same use to the soul which material Armes are to the outward Man To defend the soul from Assaults and to offend and wound assaulting Enemies Secondly why it 's called the Armour of God For this let us consider these four Reasons viz. 1. Because it is of Divine Original God is the sole Author and Maker of this Armour 1. For the Graces of the Spirit we know that they are of a Divine descent he makes and workes them in the soul It is above created Art or Strength to plant any of these Flowers in the soul They are called the fruits of the Spirit Gal. 5. 22. They are of the Spirits planting he is therefore called the Spirit of Grace Zach. 12. 10. And God is called the God of all Grace 1 Pet. 5. 10. The God of all Grace who hath called us into his eternal glory by Christ Jesus after ye have suffered a while make you perfect stablish strengthen settle c. 2. And for the Ordinances they are also Divine Institutions prayer preaching Sacraments are all of Gods appointment He gave some to be Apostles some Evangelists some Prophets some Pastors and Teachers for the work of the Ministry c. Eph. 4. 11. 12. None of the Ordinances could have any spirituall Math. 28. 19 efficacy if they had not a divine Originall They could neither convince the Conscience nor convert the heart they could neither terrifie nor comfort cast down nor lift up the soul if they were not of a heavenly Descent 2. As this Armour is of Divine Originall so it hath a Divine Approbation God hath given his Approbation to this Armour and to no other He hath manifested his Allowance of it both 1. By the many Commands given to all his Souldiers that they should use it he hath charged them positively that whensoever they go out to battel they should gird themselves herewith And 2. By the many signall and remarkable Victories he hath bestowed upon his Servants when they have been carefull to make use of it he hath alwayes given them good success Herewith Job overcame and herewith Paul came off victorious and by this Armour Peter was promised the Conquest when Satan sifted him God is exceedingly pleased with these Weapons he delights in the graces of his spirit and in his people for those graces How pleasant art thou O love for delights Cant. 7. 6. And he takes much contentment in his own Ordinances also Let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2. 14. And therefore the Church prayes Let my prayer come forth in thy sight as the incense and the lifting up of my hands as the evening sacrifice Psal 141. 2. And therefore also it is that God is alwayes present with his Ordinances and with his Servants whensoever they are either publiquely or privately exercised in them 3. They may be called the Armour of God In regard of Conservation God doth uphold maintain and preserve this Armour They are in his custody and keeping he takes the care of them If we look upon our graces the Scripture makes it very clear that as they are planted so they are preserved by God He that keepeth the feet of his Saints keepeth much more the
Observation from all kind of employments of men that he may be compleatly fitted for this great Work But I come to the Particulars First The girdle of Truth Having your Loyns girt about with Truth In lumbis maxima vis est stantium His malè affectis contrahitur corpus aut certè vacillans vel modicè impulsum corruit Bullinger Therefore the Apostle begins with these which he would have girded with Truth Truth in the Scripture is used to fet out two things there is a two-fold Acception of Truth 1. It is used for the Doctrine of Truth That Doctrine which is held out and revealed to the sons of men in the written Word and thus Truth is opposed unto Errour In this sense it is used in many places as Gal. 3. 1. O foolish Galathians who hath bewitched you that you should not obey the truth And 1 Tim. 2. 4. God will have all men saved and to come to the knowledge of the truth And 3. Ep. Joh. 4. I have no greater joy then to hear that my children walk in the truth 2. It is used for the grace of truth And so it 's opposed to Hypocrisie In this sense it 's used Psal 51. 6. Thou desirest truth in the inward parts that is sincerity and integrity of heart so Josh 24. 14. Fear the Lord and serve him in sincerity and truth and so Joh. 4. 24. God is a a spirit and they that worship him must worship him inspirit and in truth Spiritual Worship is there opposed to Ceremonial and Truth of Worship is opposed to Hypocritical Worship Now amongst Interpreters there are some who expound this Text of the grace of truth so doth Calvin and others Others understand it as spoken of the Doctrine of truth Baldwin vera Doctrina Religione Zanchy Constantia in Doctrina veritatis Dickson 1. Both Interpretations are agreeable to the Analogy of Faith 2. Usefull Instructions may be gathered from both 3. There is nothing in the Text which doth necessarily limit and confine it to one and therefore I shall refer it to both for Vbi Scriptura non distinguit non est distinguendum And so I shall lay before you a two-fold Observation from this two-fold Interpretation 1. Understanding it of the Doctrine of Truth as some do we note this Doctrine viz. That firmness and stability in the Doctrine of 1. Doct. Truth is an excellent meanes to be preserved and to overcome Satan and his Instruments in the day of Temptation I say Firmness and Stability because the phrase of being girded about notes constancy and firmness in the Truth When the Loyns are fast tyed and compassed about with this girdle they are in a good way of security from the assaults of Satan when those who forsake and fall from the Truth are snared and overcome then shall those who adhere and stick fast to the Doctrine of Truth be delivered and escape This is promised to the Angel of the Church in Philadelphia upon this very consideration Rev. 3. 10. Because thou hast kept the word of my patience I also will keep thee from the hour of temptation which shall come upon all the world to try them that dwell upon the earth If a Church or Person be stedfast in the Doctrine of Truth God will either keep them from temptation or else he will preserve them in temptation that when others fall they shall stand I shall give you three Reasons of this viz. 1. Truth unites us to God and God to us It is of God and hath a Divine Strength God is truth and so far as a person hath the truth he hath God and so farre as he loseth the Truth he loseth God 'T is true a person may have the Truth of God sticking in his Judgment He may be very stedfast and constant in it so that he may willingly part not onely with his substance but even with his life to maintain it and yet not be savingly united to God by Christ for salvation 'T is not the fides quae creditur but the fides quâ creditur which is the bond of this Union But yet the very holding of the Doctrine of Truth gives a person some kind of union with God by which union he is more able to stand when any storm comes then he that is destitute of the Truth 2. Truth helpes a Christian both to discover a Temptation and to answer Arguments used to set on the Temptation The Truth of God in the Judgment is one of the Eyes of the Soul he that wants this is blind and cannot see afar off Now as a clear Eye is a very great help to the Souldier for the discovering of the Dart or the Bullet before it be upon him so is the clear distinct knowledg of the Truth a very great help to a Christian to discern the temptation before it be upon him He is better able by the power of Truth to see the reach of Satan and what it is that he drives at when he spreads his snare to surprize him then another can be who hath lost the Truth Any fallacy is easily put upon a person that is destitute of the truth of an Art or Science whereas he that hath the knowledge of that Art is able presently to avoid it and to answer it And therefore the Devil when he comes to tempt the woman to sinne first labours to blind her Understanding Ye shall not die but ye shall be as gods knowing good and evill Gen. 3. 4 5. and when he hath stollen that principle of truth out of her judgment We may not eat lest we die He doth without any difficulty perswade her to eat of the fruit 3. Truth doth much help a Christian in the managing of all other parts of his Armour aright He that hath lost the Doctrine of Truth will be unable to use the Bread-Plate of Righteousness For to the using of this after a right manner it is requisite that the Doctrine of the Imputation of Christs Righteousness to a sinner be tâ—roughly understood and firmly believed The Helmet of Hope will soon be knocked off the head of a Christian if he do not well understand the Nature of the Grace Hope The shield of faith will be presently pierced by Satan if he that weares it do not rightly understand the nature of faith and prayer will do but little good if he that makes the prayer be unsound in the truth Prayer is to be made in faith else it doth not prevail it is to be made not only with the grace of faith but also according to the Doct of faith A Doctrinal errour in prayers will nullifie them as well as want of the grace of Faith for this is the confidence we have in him that if we aske any thing according to his will he heareth us 1 John 5. 14. Information We may from this Doctrine 1. Vse gather these three conclusions viz. 1. This shews us how necessary it is for a Christian
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
work and his desire is that he may make an even furrow that he may draw a strait line and keep himself in Gods way let come on him what will Not as if a Child of God might not warp from Gods way they have their deviations Peter and Barnabas two great Apostles they did not alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Gal. 2. 12. 13 14. but then they do not continue in their wandrings they do not justifie their turnings aside they do not compel others to turn aside after them or do say that they have done well in so doing They are not angry with such as reprove them for their deviations Neither Peter nor Barnabas so much as murmured much lesse reviled Paul because he told them of their present deviations but presently reformed 3. It s expounded by Sincerity and godly simplicity So ye have it 1 Cor. 5. 8. Therefore let us keep the feast c. with the unleavened bread of sincerity and truth Truth and sincerity are all one and sincerity and simplicity are one and the same thing also 2 Cor. 1. 12. Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity c. That which is sincere is simple and unmixed like white wooll never died Mel sincerum is honey unmingled without wax Farina sincera is flower never leavened A heart of truth is a heart uncompounded a heart not double a man of truth hath not a heart and a heart one for God and another for Mammon one for sin and another for righteousness he hath but one tongue and one heart he is single tongued and single minded his tongue and heart go together as Companions And then sincerity notes soundness a sincere heart is a sound heart a heart not putrified with rottenness and hypocrisie Though all men have hypocrisie in them yet all men are not Hypocrites Now take up all these together and they will declare fully what is meant by the grace of truth with which the Apostle would have us to be girded Not false hearted not in pretence and appearance not in word and tongue but a perfect an upright a sincere uncompounded Christian 2. For Caution I shall lay down two Rules 1. Though truth be of such use c. yet may a sincere and true hearted Christian be foiled for a time by some prevailing temptation We are not to judge either our selves or others to be presently hypocrites because we are surprized and overcome by a Temptation Hezekiah was a man of a perfect heart 2 Reg. 20. 3. and yet he was vanquished in battel in the day of temptation 2 Chron. 32. 31. In the buisness of the Embassadors of the Princes of Babylon c. God left him to try him David was a man of an uncorrupt heart God gives him that testimony and yet in the matter of Vriah Satan overcame him As a hypocrite and wicked man may stand out in some temptation so may a single hearted Christian be overtaken and insnared It s true they will recover themselves again out of these snares as Hezekiah and David did but they may be for a time taken prisoners Noah was a perfect man and that in a perverse and crooked Generation Gen. 6. 9. yet Satan surprized him and drew him into the sin of drunkenness Gen. 9. 21. Lot was an upright man in the sink of Sodom and yet he was overcome by temptation and drawn into the foul sins of drunkenness and incest Gen. 19. 32 33 34 35. We may soon take away sincerity from the earth if we make such conclusions 2. Though truth be of such use c. yet no Christian stands in the day of temptation for the merit of his sincerity Though no man have a promise of standing without this grace of truth yet is not any mans truth of heart the meritorious cause of his standing We stand by our sincerity but not for our sincerity As the Apostle concludes concerning faith 1 Pet. 1. 5. so we may conclude concerning uprightness We are kept by the power of God through sincerity Sincerity is the instrumentall cause but the power of God is the efficient This Paul confesseth in his temptation 2 Cor. 12. 9. I will glory in my infirmities that the power of Christ may rest upon me III. The Reasons of the Doctrine how it is that truth of heart is so useful for this warfare 1. Because this is the strength of all other graces and of all Ordinances Some Divines look upon sincerity not as a distinct grace but as that which is the perfection of every grace Truth of love is the perfection of love Truth of faith is the perfection of faith Truth of obedience is the perfection of obedience c. All which is within a man without the grace of truth is but like rotten wood which will soon break and never do any service in the day of Battel All which a man doth without sincerity is to no purpose He can suck out no vertue from any of the Ordinances of God neither prayer word Sacraments c. 2. Sincerity is that which engageth God to take our part in all temptations Where-ever integrity is there God is by his speciall grace to assist and enable the soul He stands far off from the rotten hearted Christian but his countenance doth behold the upright Psal 11. 7. That is an excellent place to this purpose which we have in Gen. 20. 5. 6. In the integrity of my heart c. Yea I know thou didst this in the integrity of thy heart c. therefore suffered I thee not to touch her We cannot say of Abimelech that he was a sincere believer for he was a profane King his integrity or truth of heart was but a meer morrall integrity he would not have taken Sarah had he known her to be the Wife of another man and therefore he professeth what he had done was done in the simplicity of his spirit God bears him witness that he spake the truth and therefore saith God I have kept thee that thou hast not touched her God did so approve of that simplicity of his that he preserved him from falling into that great sin and delivered him from the Devills snare if naturall and morall honesty doth engage God to take part with a man how much more will the grace of sincerity engage him James 4. 7 8. Resist the Devill and he shall fly Draw nigh to God and he will draw nigh to you c. Purifie your hearts ye double minded The Apostle in that place would have Christians to engage God on their part in the day of temptation There will be no prevailing if God be not on our part But how shall we obtain this assistance from God he tells us Purifie your hearts ye double-minded A single-hearted Christian shall not want either the presence or power of God in the day of Battel This is clear also Gen. 15. 1. with 17. 1. Information 1. Do not wonder to
Now this assent is 1. General and universal to all the declarations of God 2. T is builded properly and principally upon the Authority of God who hath revealed it 3. Upon this Assent is raised in the soul a strong affection unto and a high esteem of all the Revelation and discovery made by God Appreciation unto you who beleeve he is precious 1 Pet. 2. 7. The soul surveyeth all those things declared in the word with a very judicious eye and judgeth meanly of all other things in comparison of them 4. Upon this prizing of these things followeth a very earnest longing and desire in the soul to be made pertaker of all those precious excellencies Desire of enjoying doth naturally follow affection this desire is unsatiable unquenchable Hence it is set out by hungring and thirsting Isa 55. 1. Hunger and thirst cannot be satisfied without the enjoyment of meat and drink 4. Vpon this Desire followeth Affiance and Confidence The soul is so wrought upon that it can come to Christ as a living Stone and upon him and the promise of grace and pardon made in him is enabled to set down its rest as upon the onely pillar of salvation This is that which the Psalmist calls the fixing of the heart Psal 112. 7 8. It imports a secure and settled resting upon God The Prophet calls it staying a mans self upon God Isa 50. 10. so Isa 26. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee David calls it Rolling our way upon the Lord. Psal 37. 7. t is agreeable to that in Mat. 11. 28. 6. Vpon this followeth the souls Election and choice of that which is held on t in the Divine Revelation The soul doth freely and spontaneously chuse the promises of the Gospel and makes them his own This is one of the highest steps of faith when the soul is not onely willing to accept but to chuse the way of truth and to chuse all the contents of the promise This is that which David professeth of himself Psal 119. 30 31. I have chosen the way of truth thy judgements have I laid before me I have stuck unto thy Testimonies O Lord put me not to shame 2. Wherein lies the comparison between faith and a shield 1. Faith is like a shield for the strength of it Of all the parts of Armour which the Souldier wears the Shield was the strongest Polybius tels Historian li. 6. p. 467. us the manner of it It was made of a double board glewed strongly together it had a double cover one of strong linnen cloth another of raw Neats leather that it might quench the fiery Arrowes of the enemy when they hit upon it about the edges of it above and beneath there went a strong plate of Iron that it might not be cut above with the edge of the enemies sword and that it might not rot below with hanging upon the ground on the outside of it there was a strong bosse of Iron which they called the umbo to preserve it from being battered with stones spears and other violent weapons Faith is the strongest of all the graces it is impenetrable and impregnable You read of the power of faith 2 Thess 1. 11. The faith of miracles is of such strength that it doth pluck up mountaines by the â—oots Mat. 17. 20. Saving faith must needs be much more strong 2. Faith is a shhield for largeness The Roman shield did cover the whole body Polybius tels us that it was two foot and a half broad and above four foot in length so that he that could skilfully Polyb. ut supra handle the shield might be safegarded on every part T is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gate or door because of the largeness of it Faith is a very large grace of a great extent It covers the head and the heart and the feet and the body c. He that can but handle this shield of faith after a right manner may lye safe in the midst of the hottest temptations 3. Why we must take this above all Because this grace is that which Strengthens and Acts all the other The shield hath this excellency in it that it doth protect not onely the body of the souldier more than any other piece of Armour but also that it doth defend all the rest It is Armatura armaturae If any violence be offered to the head the shield is lifted upto defend that piece if the head piece be either cracked or knockt off the shield supplies the place of the head piece if the breast-plate be broken the shield supplies the man of a breast-plate if the girdle be slipt off the shield supplies the place of the girdle if the shooes be rent the shield is instead of shooes it s a lifeguard to every part of the Armour he that hath a shield hath double harness The grace of faith is that which gives strength to all other graces The Doctrine of truth will not hold out one combate if the grace of faith be not implied it is the grace of faith which strengthens the doctrine of faith The breastplate of righteousness wil soon bepierced if it be not secured by the shield of faith faith is the preserver and the strengthner of righteousness the shooes of resolution will soon wear away if they be not soaled with faith its faith that mainteines courage and whets resolution Hope will soon go out if it be not fed with faith if faith faile hope gives up the ghost hope expects what faith beleeves and if faith langish hope withereth hope is the flame of faith and if the fire of faith be put out the flame of hope is exringuished The sword of the spirit the word of God is as a sword without an edge if faith do not sharpen it The word preached did not profit saith the Apostle because it was not mixed with faith in them that heard it Heb. 4. 2. Faith is that which puls the sword out of the scabberd The word of God without faith is like a sword lockt up in the scabbard it s like a sword in the hand of a Child but the word in the hand of faith is like a sword in the hand of a Gyant Prayer without faith is ineffectual Jam. 1. 6. It hath no promise of acceptance with God Whatsoever ye ask in prayer beleeve that you have it and you shall receive it Mark 11. 24. Prayer without faith is like dead Physick t is faith that is the soul and life of prayer As all the Stars have the light from the Sun though they have some kind of natural light in themselves so the grace of faith hath an influence upon all the other pieces of the spiritual Armour both for the preservation and their quickning And therefore faith is sometimes put for all the strentgh of a Christian I have prayed for thee that thy faith do not faile Luke 22. 32. If
faith faile all fails and if faith hold all holds 4. How the grace of faith quencheth the fiery temptations of Satan I shall shew it in two particulars 1. Faith quencheth Temptations by removing out of the soul that which keepes Temptations burning Sin and corruption in the soul is that fewel which fires Satans temptations the lusts of our own hearts keep these temptations flaming in the soul Now faith is a purifier it takes away all the rotrenness which keeps temptatiuns alive Act. 15. 9. There are three things which concur to the purifying of the soul 1. The efficient cause this is the spirit of God who is therefore called the spirit of sanctification and holiness 2 Thess 2. 13. 2. The meritorius cause this is the laver of Christs blood 3. The instrumental cause this is faith Faith is the branch of Hysop which was to be dipped in the blood of purification for the sanctification of him that was unclean Lev. 14. 6. There are many wayes whereby faith cleanseth the heart 1. Faith cleanseth as it takes hold upon the promise of sanctification The promise Ezech 36. 25. Now faith is that grace which works this promise so as to bring cleansing out of it Faith sucks cleansing out of this promise 2. Faith purifieth as it brings the word of God home effectually and powerfully to the soul The word of God hath a cleansing vertue John 15. 3. Now ye are clean through the word I have spoken to you Faith applies this cleansing word to the soul and so purifieth 3. Faith purifieth in that it makes all other ordinances effectual for our cleansing as Sacraments Prayer neither the blood of Christ in baptisme nor the Supper become purgative without faith Heb. 10. 22. Let us draw near in full assurance of faith having our hearts sprinkled from an evil conscience c. 4. Faith cleanseth as it sets other graces a work in the soul Love fear humility repentance c. are made operatively the grace of faith Faith is as the primum mobile which by its moving sets all other graces a moving vide Heb. 11. We read there how by faith all other graces were made operative Faith sets Noahs fear Abrahams obedience Moses his self-denial c. a working Faith puts the soul upon praying repenting examining c. all which have a tendency to purification 5. Faith cleanseth as it strengthens the souls union with Jesus Christ The soul is purified by union with Christ now it s the work of faith to incorporate the soul further into this root Faith shewes the soul more and more of the glory of Christ and so transforms us into the same Image from glory to glory 2 Cor. 3. 18. 2. Faith quencheth the fiery darts of Satan by bringing to the soul that which helps the soul to put them out Faith interposeth five Screens to keep off Satans darts viz. 1. Faith brings the merit of Christs death and helps the soul to fence it self with that against temptation Faith goes out to the Crosse of Jesus Christ and lets the soul see his triumph over principalities and powers Coll. 2. 15. Faith fetcheth to the soul the water of the well of Bethelem which is by the gate and pours that upon the fiery darts the blood of Christs Crosse will quench all the wild fire of temptation and this faith brings 2. Faith brings to the soul the merit of Christs Intercession which he makes continually for his people at Gods right hand I have prayed for thee that thy faith fail not Luke 22. 32. Faith interposeth this botween the soul and the fiery darts and so puts them out 3. Faith brings to the soul the promises of Victors which God hath made to his people over their temptations As that Rom. 1. 20. The Saviour of peace shall bruise c. Faith interposeth this promise between the soul and the fiery darts and so quencheth them 4 Faith brings to the soul all the Attributes of God his power his wisedome his all-sufficiency and sets these between the soul and the fiery darts and so quencheth them Thou comest against me with a sword and spear but I come against thee in the name of the Lord God of Israel 2 Sam. 17. 45. 5 Faith brings to the soul all the excellencies of Gods former assistance both to himself and to other the servants of God in the day of their temptations it lets the soul see how Job and David and Peter overcame c. The Lord who delivered me out of the paw c. 1. Sam. 17. 37. USE I. INformation We may from hence draw these four Conclusions 1. This shewes us both the Lect. 19. Feb. 13. 1649. Necessity and the Excellency of the grace of justifying Faith The Apostle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 1. It s a very precious grace Many things may be said to set out the necessity and the worth of this grace Faith is that by which alone we please God Heb. 11. 6. Neither praying hearing meditating suffering c. is accepted of God without faith Heb. 11. 4. Faith is that by which we receive all the intelligence we have from heaven while we are in our earthly pilgramage 2 Cor. 5. 6. Faith is that vessel by which only we draw water out of the wells of salvation Isa 12. 3. Faith is that which unites us to Christ and Christ to us Faith is the souls eye by which it sees things invisible Heb. 11. 7. Faith is the souls hand by which it receives all the good which is in the promise Take eat this is my body Faith is the souls foot by which it stands in storms and by which it is carried through its pilgramage Come unto me all ye that labour c. Faith is the foot on which we come Thou standest by faith be not high minded but fear Faith is that by which we spiritually live The life that I live in the flesh I live by faith in the Son of God c. It would take up a whole volum to set out to the life the Necessity and Excellency of this grace of faith I shall onely keep to the Doctrine it s the souls shield whereby it is defended in time of Temptation whereby all the venimous Arrows of Satan are extinguished and put out He that wants faith is weak blind lame dead c. 2. This lets us see why it is that Satan prevailes so much in the world All men saith the Apostle have not faith 2 Thess 3. 2. Most men fight without a shield and so lye open to Satans darts Hypocrites they are overcome for want of the girdle vicious persons are vanquished for want of the breastplate weak hearted persons are put to the worse for want of the shooes and unbeleevers fall in battel for want of the shield There are so few conquerours because there are so few beleevers When the Son of man commeth shall he find faith in the erath Luke 18. 8. Our Saviour
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
his heart taken up about this Duty he must prepare for it both matters for it and time for it he must so order his affairs that he may solemnly wait upon this work of prayer many Christians are so intangled about other things they do so watch for the matters of this life that they have no fit time for prayer 2. He must watch and observe those special seasons in which God doth move and stir up his heart to this Duty He must watch in Prayer that is he must watch against Drowsiness against Distractions and wandrings against whatsoever may divert him from prayer It is to be the care of a Christian that his heart may be composed in prayer that Satan may not take him off from the work he hath in hand Satan watcheth unto Temptation and watcheth In Temptation and if we do not watch both Into supplication and In supplication he will have a very great advantage against us your drowsie careless loose unsetled prayer is the way to encourage not to dishearten Satan 5. A conquering Prayer must be a persevering Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth such an invincible constancy and perseverance as will be beaten off by no kind of opposition or difficulty whatsoever This is required in many places Rom. 12. 12. Col. 4. 2. We must not onely pray for a day or a year and then cease our prayers must continue as long as the battel continues All victory is promised to him onely that perseveres Satan is never weary of tempting and we must never be weary of praying You must be still charging and discharging this Ordinance of Prayer as Satan is charging and discharging upon you by his Temptations Discontinuing of this may lose the battel The Apostle exhorts Christians to have a care that their prayers be not cut off 1 Pet. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cutting off prayer is as dangerous as the totall neglecting of prayer 6. A conquering Prayer must be a charitable prayer This is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as if we must pray for none but Saints God gives us leave to pray for all sinners except those who have sinned that unpardonable sinne Samuel prayed for Saul Abraham prayed for Ishmael c. 'T is not exclusive of others His meaning is we must pray for others especially for the Saints the Eye of Charity in this as in other pieces of it is to look first at the Saints The Saints are liable most of all to the violence of the same Temptation which we are lyable to The Saints being helped by our prayers will be the better able to pray for us and to help us in our Assaults by their prayers And besides Prayers for the Saints will engage God to hear the prayers that we make for our selves in our own Temptations I might add more Qualifications out of other Scriptures but I resolve not to go out of the Text. Thirdly Wherein the usefulness of Prayer as to the overcoming of Satan and his Temptations lyeth This I shall shew in these things viz LECT XXVI April 3. 1650. FIrst Prayer is the way to prevent Temptations from entring It doth make the soul in a manner impenetrable Matth. 26. 41. Watch and pray that ye enter not into Temptation Satans hands are tied up by the power of Prayer sometimes that he cannot shoot an Arrow of Temptation against the Soul Lead us not into temptation Mat. 6. 13. It 's a hard thing for Satan with all his wiles to make his fiery Darts fasten upon the Soul of a praying Christian Secondly Prayer is the way to pull out Satans Darts when they are fastened For 1. Prayer sets the blessed Trinity on work for the Souls assistance It engageth God to take our part in the day of battel When Moses held up his hands Israel prevailed when he let his hands down Amaleck prevailed Exod. 17. 11. Call upon me in the day of trouble and I will deliver thee Psal 50. 15. The Prayer of the Disciples did awake Jesus Christ and set him awork for them when the winds and waves did threaten shipwrack and present ruine Mat. 8. 24 25 26. When the waves and storms of Temptation threaten the ruine of the Soul Prayer awakes Christ and sets him on action for the Soules safety The prayer of Paul when he was actually engaged with Satan in a very hot Dispute brought him in assistance from Heaven I besought the Lord thrice that it might depart from me and he said My grace is sufficient for thee for my strength is made perfect in weakness c. 2 Cor. 12. 8 9. Prayer brings in supply of assisting Grace 2. Prayer gives strength to all the other pieces of the Christian Armour It is reserved by the Apostle to the last place because both is an evidence we have the other because it is so helpfull to all the rest 1. It doth keep the Girdle of Truth upon the Loyns Holy Prayers are as the Clasps of this Girdle which tie it together and keep it from falling off 2. It is that which doth tie together the Breast-plate of Righteousness 3. It keeps on the Shooes of the preparation of the Gospel upon our feet Take away the strings of Prayer and these shooes will soon slip off the feet 4. It strengthens the Shield of Faith and keeps it from breaking I have prayed for thee that thy Faith do not fail If either Christs prayer for us or our prayer for our selves fail the Shield of Faith will fail also Jude 20. 5. It keeps Hope alive he that is most frequent in prayer will be most lively in hoping 6. It puts an edge to the Sword of the Spirit the Word of God stirres us up to prayer and then Prayer makes the Word sharp and prevalent 3. Prayer expels those Corruptions which weaken and prejudice the Soul and give advantage to Satan in the day of Temptation The strength of sinne in the soul is the strength of Satan all his advantage is from our own Corruptions Now Prayer doth help on the work of Mortification and Sanctification it purgeth the Conscience it purifieth the heart it fastens grace in the root and increaseth it in the branch c. Every holy Prayer pares off something from that body of Death which is Satans Armory and strong hold in us 4. Prayer adds boldness and courage Information 1. This lets us see the reason why Satan is such an enemy to Prayer That he useth all means to take off the servants of God from this Duty the Scripture tells and the experiences of all the people of God make it good What distractions and disturbances doth he ordinarily work in the hearts of men when they are employed in this service The Saints of God never find him more busie with them then at such a time When Paul was going to prayer a Spirit of Divination meets him and labours to divert his thoughts Act. 16. 16. A Child of God can never
have an intention to wrastle with God in Prayer but some messenger of Satan or other is ready to wrastle with him to take him off This Text shews us the reason He knows well that the servants of God are never more successfull against his Temptations nor that he is never more defeated in his designs against them than when they set their faces to seek God He hath been so often overcome by this Holy Ordinance of God that he is afraid of it Hence it is that he is so diligent both to take them off from it and to interrupt them in it He is most afraid of a Child of God when he is on his knees This makes him so strangely attempt to break off the Exercise of it 2. This shewes us that Satan must needs prevail very much where Prayer is neglected Do not wonder to see the Devils Throne erected so high in those Families and in those Persons where Prayer and Invocation is cast aside There 's nothing in such a soul to hinder either his Residence or Domination Watch and pray saith Christ that ye enter not into Temptation Mat. 26. 41. Those that disuse Prayer must necessarily be under the power of black Temptations They have no defence to keep Satan out nor have they any way to cast him out when he is once entred 3. This lets us see the power of Holy Prayer It 's a very strong thing he that considers well what prayer hath wrought cannot imagine it to be a weak thing It hath for a time stopt the course of Nature Sun stand thou still in Gibeon and thou Moon in the Valley of Ajalon Josh 10. 12 13. It hath divided the waters of the Sea Exod. 14. 21 22. It hath quenched the burning flames Numb 11. 1 2. It hath cast Devils out of their possession The Prayer of Luther and other servants of God recovered a man out of the hands of Satan who had made an Indenture of his soul to him and sealed it with his own bloud The Indenture sealed was cast in into the place where they were praying And our Saviour tells That no Devil hath such deep possession but by Prayer and Fasting he may be cast out Matth. 17. 21. In a word Prayer hath overcome God himself Gen. 32. 26. Luther was wont to say There is a kind of Omnipotency in Prayer It never yet did it never shall through God meet with any thing too hard for it No Journey was ever too long for it no Mountain too high no Waters too deep no Burthen too heavy no Temptation too strong It never was it never shall be finally and totally overcome by any Adversary 4. That a Christians Victory over the Temptations of Satan doth not depend upon himself but upon God alone This is gathered from hence When he hath dressed himself and got his weapons into his hands he must then look to his Commander in chief and conquer by prayer He doth not overcome by fighting but by praying All his preparation all his graces all his Armour all his endeavour will not carry him through the battel with success unless God stand by him When he hath done all he can Prayer must be his last refuge that God would vanquish his enemies for him 5. This is an Apologie for the people of God who desire to be frequent in Prayer They have found the benefit of it and they still know the excellency of it It 's a piece of that Armour which they must use nay 't is upon the matter their whole Armour all the rest doth no good without it therefore are they so careful to use it They know the danger of Satans Assaults and they know if they be not frequent and fervent in Prayer they shall be overcome therefore they willingly neglect no opportunity of performing this service they know praying Christians are the safest Christians 6. That the gift and grace of Prayer is a marvellous great blessing That God hath given his Spirit to be a Spirit of Prayer in us that God hath given to his people ability to pour out their hearts by prayer with cries and groanes that cannot be expressed that Jesus Christ hath given us a Rule how to pray a pattern for Prayer This is a singular mercy that you are enabled to make use of this Ordinance of Prayer There are many that know not how to pray after a right manner If God have taught any of you how to pray you are to acknowledge it as a marvellous mercy and to bless his name 7. How much you are indebted to them that pray for you They supply you with Armour Exhortation Be intreated and perswaded in 2. Vse the Lord Jesus Christ to make use of this piece of Armour Pray alwayes with all Prayer and supplication in the Spirit and watch thereunto with all perseverance and supplication for all Saints In this Exhortation I shall do three things 1. Give you some Motives 2. Help you against the Wiles of Satan whereby he endeavours to take you off 3. Give you some helps I might give you many Motives I could tell you that it 's the way to have your wants supplyed It 's the Key of the Treasury of Gods blessings God hath appointed this as the great Channel of conveyance of all blessings Jam. 1. 5. It 's the way to have every thing sanctified to your use it makes bitter things sweet and sweet things more sweet it 's that Salt which savours every thing 1 Tim. 4. 5. It turns all afflictions into gold all poyson into physick 2 Cor. 12. 8 9. It 's the way to expell inordinate cares and fears Phil. 4. 6. He that is much in prayer will be little in Care It 's the Nurse of all graces it preserves the fear of God in their hearts Job 15. 4. It preserves the love of God It nourisheth Humility it keeps the Conscience clean and tender it preserves and maintains heavenly-mindedness c. But I shall onely urge that which is in the Text. It 's the way to have certain victory over all Temptations Satan may shatter a praying Christian but he shall never conquer him He may for a time bring him into his Net but God will rescue him and bring him out again Whensoever I call upon God saith David then shall mine enemies be put to flight Psal 56. 9. Prayer rightly managed wil carry you through an Host of Temptations These black Regiments will and must give way to the power of prayer if you continue instant in it You cannot get victory over the least Temptation without prayer and the greatest Temptation shall be subdued if you continue in this Duty Satan is as well able to overcome God as to overcome prayer which hath the strength of God in it 2. To help you against the wiles of Satan He hath many Devices to take off the Children of God from prayer viz these six things 1. God knows what I want though I do not pray I cannot by