〈◊〉 〈◊〉 〈◊〉 to fight or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollo because it is the Instrument of fighting Of the Spirit Spirit is used sometimes Essentially for all the three persons Joh. 4. 24. Sometimes it s used Personally for the third person of the Trinity the Holy Ghost and so I suppose it 's used in this place The Reasons of it I shall shew afterwards Which is the Word of God There 's a two-fold Word of God 1. The Substantial or Essential Word of God viz. Jesus Christ the second Person of the Trinity Rev. 19. 13. 1 Joh. 5. 7. Joh. 1. 1. He is called the Word of GOD for two Reasons First because as the Word is Character mentis in men so Christ the Son is the Character or express Effigies of the Fathers Counsel The word or speech is Interpres mentis so Christ is Interpres Patris Joh. 1. 18. Secondly He is called the Word of God in regard of his personal properties of working whereas the Father workes by way of hidden counsel the Holy Ghost by way of internall virtue the Son workes by way of Word laying open the counsel of God and putting it into execution by his Almighty Word that is by the power of his Will outwardly set forth 2. The written Word This is nothing else but the Writings of Prophets Apostles and other holy men of God contained in the Holy Scriptures of the Old and New Testament which for the excellency of them are called The Bible or The Book because it 's the most excellent Book the Book of Books This is that Word of God which the Apostle here recommends unto the Christian Souldier It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Substantial word is called but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name given to the written Word I might make many Doctrines but I will put altogether into this one viz. DOCT. He that would be enabled to withstand and to overcome Satan in his Temptations must be careful to take and use the Sword of the Spirit which is the written Word of God By this Sword it was that our Saviour did both preserve himself and turned the Devil to flight in his day of Temptation He drew out this Sword Scriptum est and with the power of it overcame his adversary Matth. 4. In the handling of this Doctrine I shall open these three things 1. Give some Reasons to prove that the Holy Scriptures are the Word of God 2. Shew you the Reason of this Title the Sword of the Spirit 3. Shew you how this Sword is useful to help a Christian in the day of Temptations First That the Scriptures are the Word of God 1. From the evidence of Scripture it self For this I shall refer you to these places 2 Tim. 3. 16. All Scripture is given by inspiration of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 21. Prophecie came not in old time by the Will of man but holy men of God spake as they were moved by the Holy Ghost Psal 119. 105. Thy Word is a Lamp to my feet So ver 72. The Law of thy mouth is better unto me then thousands of gold and silver I might give you thousands of places to this purpose Secondly From the nature of the Writings themselves 1. The matter of them is of such height and sublimity as that Reason is too low to make such discoveries The mystery of the Trinity is a thing above the comprehension of Reason Reason may a little illustrate it now when 't is revealed but Reason could never have found it out The great mystery of Christs Incarnation the Personal Union of the two Natures this is a mystery not onely above Reason but above the Angelical Understanding 1 Pet. 1. 12. The Angels pry into this mystery they could never have found it out had it not been revealed in the Scriptures vid. Eph. 3. 10. This manifold wisdom of God is made known unto Principalities and Powers by the Church The Doctrine of the Resurrection of the Body is a Doctrine too high for Reason to have found out The Corruption of mans nature by the sinne of Adam c. 2. The harmonious consent and sweet agreement which is between one part of Scripture and another Though they were penned by severall persons in several Ages in several places farre distant from one another the Pen-men neither advising nor conferring with one another yet in nothing contradictory but sweetly corresponding one with another one Prophet writing nothing contrary to another All the Evangelists conspiring and agreeing mutually one with another as if they had been all in one and the same place which is impossible and was never seen amongst the Writings of men 3. The rare Predictions which are in the Scriptures accomplished at the very seasons No Creature can fore-tell or fore-know things before-hand and the Prophecies of the Scripture are not laid down Oracle-wise with ambiguity but with positive certainty expressing the very times of things the names of persons the period of States c. Gen. 3. 15. It was four thousand years before his birth and yet when the fulness of time came God sent forth his Sonne made of a woman Gal. 4. 4. So that Prediction Gen. 15. 13 14 Thy Seed shall be a stranger c. This deliverance was fore-told four hundred years before-hand So that in 1 King 13. 2 3. the Prophecy against the Altar of Bethel in Jeroboams time it was as Chronologers observe 330 and odd years before and yet 2 King 23. 16. it was fulfilled in its season That in Esa 45. 1. concerning Cyrus Cyrus was not born of a hundred years after that All the Propheticall Doctrines concerning Christ of his Sufferings Death Buriall his Crucifying with Thieves Resurrection All as punctually fore-told by the Prophets as related by the Evangelists afterward who were Eye-witnesses of them 4. The manner of enjoyning the Doctrines therein contained Meerly the Authority of the Speaker Thus saith the Lord Hear the Word of the Lord c. Other Writings go about to move men to entertain them by the strength of Naturall Reason so did the Philosophers It 's said of Plato that when he read the first Chapter of Genesis he used these words Hic vir multa dicit nihil probat 5. The Scriptures enjoyn many things which are contrary to reason That a man should deny himself Mat. 16. 2. That when we have done all we can we are unprofitable servants that a man must trust to the righteousness of another that he that will be wise must become a fool that he may be wise that he that will save his life shall lose it c. This makes the Apostle say 1 Cor. 2. 14. That a natural man cannot discern the things of the Spirit c. 6. The Scriptures doe prescribe not onely Laws for the outward man but for the heart also Thought is free from the cognizance of human Laws but not from this Law Curse
Controversies of Religion we are finally to appeal to the Original Texts as being immediatly inspired of God but yet are Translations useful and the very VVord of God by which a Christian may fight as confidently and as successfully against Satan as if he were able to produce the Original Text. Gods goodness is to be acknowledged in giving gifts to men to draw this Sword for us and to give it us in our own Tongue Exhortation It should put us upon these things 1. Let the word of Christ dwell in you 2. Vse richly in all wisdom Col. 3. 16. Labour for an exact knowledge in the Scriptures that you may be skilful in this word of righteousness It s said of Apollos that he was mighty in the Scriptures Acts 18. 24. The better you are skil'd in the Scriptures the more able you will be to defend your selves against your spiritual Adversaries To this purpose these two things are to be considered 1. Take heed of those deceipts whereby the Devill endeavours to take you off from this study vid. Mat. 13. 9. 2. Make use of such helps as may further your knowledge in them 1. For Satans deceipts they are such as these 1. He sometimes perswades men that the study of the Scriptures doth not belong to them Ministers indeed should study them but private persons need not trouble themselves with this study I shall therefore lay down these following Arguments to prove that the study of the Scriptures belongs to all persons viz. 1. The subject matter or the things contained in the Scriptures do appertain to private persons as well as to others Every man is interested in the Doctrine which the word of God teacheth The knowledge of God of Jesus Christ of the Fall of man of the way of his Recovery the Doctrine of Faith Repentance obedience are to be known of every person that would be saved There is not any kinde of life any relation into which such persons enter but the peculiar and special duties belonging to it are laid down in the Scriptures There is the duty of Magistrates of Ministers of Parents Children of Masters Servants of old young of the rich and poor c. All persons are bound to the obedience of the duties the Scriptures command and to abstain from the sins the Scripture forbids Ergo. 2. All men are to be judged by the Scriptures after this life I mean all that live where they sound Such as have sinned without Law shall perish without Law but such as have sinned under the Law shall be judged by the Law Rom. 2. 12. yea and by the Gospel as well as by the Law Rom. 2. 16. This is that which our Saviour saith John 12. 48. Now every man must come to judgement for himself Ergo its necessary that he should know that word by which God will judge him 3. The word of God is directed to all and every man that lives where it is published The Law of God was given to all the people of Israel as well one as another Hear oh Israel the Lord our God is one Lord the writings of the Prophets were sent to all the Members of the Church Isay 1. 1. The Apostolical writings were dedicated to all and every one of the Members of the Church Rom. 1. 7. To all that be in Rome beloved of God called to be Saints 1 Cor. 1. 2. To the Church of God which is at Corinth to them that are sanctified c. 2 Cor. 1. 1. To the Church of God which is at Corinth with all the Saints that are in all Achaja The like you will finde in the dedication of all the other Epistles Eph. 1. 1. Phil. 1. 1. The Saints and Bishops are promiscuously mingled together 4. An Implicite faith will save no man in the day of Gods appearing The just shall live by his faith Rom. 1. 17. Hab. 2. 4. Every man is to have rejoycing in himself not in another Ergo our faith must not stand in the judgement of man we must have grounds of our own for every matter of practice and for every Doctrine of faith c. 2. Sometimes he takes men off from the study of them by the obscurity and difficulty of them They are perplex knotty c. Those that are most able wrest them to their own ruine c. 2 Pet. 3. 16. Against this design we should consider four things 1. That although some places of Scripture be dark obscure c. yet those things which are fundamentally necessary to salvation are plainly and familiarly laid down that the meanest capacity may understand them As there are great deeps wherein the Elephant may swim so are there fords where the Lambe may wade 2. That the obscurity and difficulty of some places should rather perswade us to the diligent study of them The true ground of the difficulty of some places in Scripture is to prevent nauseating and loathing of them by men of large apprehensions there 's work enough to exercise their understandings 2. To raise our hearts to the admiration of the infinite wisdom of God the Authour of them 3. To excite men to be more diligent in the study of them III. That as many wrest the Scriptures to their own destruction so many are ignorant of them to their own destruction The Lord will come in flaming sire to render judgment and vengeance to them that know not God 2 Thes 1. 8. Ye err not knowing the Scriptures nor the power of God 4. That obscurity which is in the Scriptures doth not arise from the nature of that which is affirmed or from the intention of the person affirming but either from the ignorance or wilfulness of him that wrests it 3. Sometimes he takes men off from the study of the Scriptures by shewing them the wicked practices of such as are so much for the Scriptures Are there any sort of men more loose c Against this design we should consider these things 1. That there are some who by the studying of the Scriptures are enabled to mortifie sin and live holily Their lives are exemplary c. 2. The loosness and sinfulness of some who study the Scriptures ariseth not from the knowledge of the word of God but either from ignorance of it or want of practising it It is not because they know what they should do but because they be not careful to do what they know II. For helps to attain to the exact knowledge of the Scriptures take these 1. Be careful every day to read some part of them Frequent-reading of them will make us exact in them Alphonso King of Spain read over the Bible 14. times with Lyraes Postils And Austin writes of Antonius a Monk that having no learning by hearing the Scriptures often read got them without book Boyss Post p. 178. vid. Acts 17. 11. Let no day passe without reading some part of the word of God 2. Careful Meditation This is chewing of the Cudd. Meditatio sine lectione
the judgement be rotten neither the heart nor the life can be sound We finde therefore in Scripture these two joyned together faith and a good Conscience Ever when men have been corrupted in the head they have been corrupted in their lives 1 Tim. 1. 19. holding faith and a good Conscience c. he that puts away faith must put away a good Conscience whether he will or no he that makes ship-wrack of faith will soon make ship-wrack both of Conscience and Conversation 2. Ex justo Dei judâ—cio It s Gods way to punish the rejection of truth with giving men up to ungodlineâ—s of life Thus God punished the Heathen Rom. 1. 25. 26 27 28 29. where you have both the sin and the just punishment of it So 2 Thes 2. 10. 11 12. Exhortation Let all Christians be careful to keep fast about them this Girdle We have a kinde of Popish Proverb among us ungirt unblessed There is a truth in it in this sense If Satan finde you without your Girdle upon your loyns he will easily prevail with you in the day of temptation Labour therefore to get and to keep this Girdle and if you see it grow weak labour to strengthen it Let me add a few helps by way of direction and I have done 1. Avoid the company and breath of known Seducers They will either quite take away your girdle or else they will much slacken it in a very short time if you have to do with them If any man come to your house and bring not this Doctrine receive him not nor bid him God speed 2 Joh. 9. 10. They have sleight of hand they can cut your purses while they look in your faces from such turn aside 2 Tim. 3. 5. 2. Do not think meanly of such Truths as are of an inferiour Nature and more remote from the Foundation He that cuts off every day a small shred from his girdle will very soon snap it quite asunder Though every Truth be not fundamental yet every Truth is a guard to the Foundation the outer skin of an Apple lies remote from the heart yet if you pluck that off the very heart will be sooner rotten The finger is not a vital part but a Gangrene in the finger will in a short time reach to the very Vitals and corrupt the blood and spirits 3. Be much in prayer to him that keepeth both the hearts and the feet of his Saints that he would keep the Truth in you and you in the Truth Holy Father saith our Saviour keep through thine own Name those whom thou hast given me Joh. 17. 11. Let us often pray this Prayer of Christ Holy Father keep us through thy Holy Name Tie on this girdle of Truth that it may neither slip off nor be taken off The Apostle Jude puts these two together ver 20. Building up your selves in your most Holy Faith praying in the Holy Ghost 4. Take heed as of all sins so especially of the sin of Pride As Heresie is the mother of pride and scornfulness so Pride is the High-way to be Heretical A proud person will soon be an erroneous person If any man teach otherwise and consent not to wholesome words c. he is proud knowing nothing c. 1 Tim. 6. 3 4. Pride will make the Heart swell so bigge that the Girdle of Truth about your Loyns wil soon be knapt asunder Humility and Watchfulness are the best Buckles for this Girdle and the way to preserve Truth but Pride and Carelesnesse is the way to lose it 5. Keep a good Conscience in all things towards God and towards Man As the falling off from the Mystery of Faith will corrupt the Conscience so a corrupt Conscience and an ungodly Life will in time destroy the Mystery of Faith There is this Reason for it The Doctrine of godliness reproves the Deeds of ungodliness and therefore whoever goes on in ungodly Practices will at last cast off the Doctrine of godliness that he may not be a Reprover to himself Keep the Grace of Truth that you may preserve the Doctrine of Truth also Thus for the first Interpretation LECT IX Decemb. 5. 1649. Ephes 6. 14. Having your Loynes girt about with Truth c. IT old you the last Lecture that Expositors LECT 9 give a two-sold Interpretation of Truth in this place Some understand it as spoken of the Doctrine of Truth Others expounding it of the Grace of Truth We have gone over the former Interpretation already as it relates to the Truth of Doctrine From which we noted That firmness and stability in the Truth of Doctrine c. We have now to consider it as relating to the Grace of Truth for so it s used in Scripture as I shewed you the last day Psal 51. 6. Josh 24. 14. Joh. 4. 24. and so it is understood in this Text by many yea the most Interpreters that I have had opportunity to inquire into Calv. vocabulo veritatis sincerum animum intelligit Piscator veritatis vocabulo intelligit conscientiae integritatem c. Taking it in this sense the Doctrine is this viz. that Integrity and truth of heart is of special use to Doct. obtain vistory over Satan in the evil day of Temptation Whosoever would overcome the Devil must have his Loyns girded about with Truth in the inward parts He that wants this girdle may struggle for a while with a Temptation and may perhaps overcome a particular temptation but he can never hold against every temptation Sooner or later he wil be brought into bondage by the Temptations of the Devil By the help of this Girdle it was that Holy Job won and kept the field and got the day of Satan in that great Conflict and Dispute he had with him And by this Girdle it was that other of Gods assaulted servants did finally overcome In the handling of this Doctrine I shall do these three things 1. I shall briefly open the Nature of this Grace 2. I shall give you the Reasons of the Doctrine 3. I shall lay down a Caution or two for the understanding of the Doctrine 1. That we may find out what is meant by this Grace of Truth I shall bring several Texts of Scripture which do explain it First Partly by way of Opposition And Secondly Partly by Exposition or Illustration 1. By way of Opposition 1. We find it opposed to Deceitfulness and Fraudulency and False-heartedness So 2 Cor. 6. 8. As Deceivers and yet true He is a man of truth that is a man without deceit Thus our Saviour speakes of Nathanael Jo. 1. 47. Behold an Israelite indeed in whom is no guile An Israelite in truth or a true Israelite is one in whom guile and deceitfulness is not he is one that hath not two faces he will not juggle either with God or men or himself Not as if a man of truth might not sometimes fall into an act of deceitfulness Abraham had truth in the inward parts and yet
The Apostle cals it a glorious Gospel 1 Tim. 1. 11. The ministry of the Law was glorious but the Gospel is much more glorious vid. 2 Cor. 3 7 8 9 10 11. Many things there are that proclaim the glorious excellency of the Gospel I shall not instance in any other than what is in the Text It s a Gospel of peace Peace is a glorious thing the lowest of all kinds of peace is one of the greatest of outward blessings peace with men It s that which often in Scripture comprehends all outward blessings It s the breeder and preserver of all outward happiness plenty is the daughter of peace Micah 4. 3. It s the sweetner of all outward mercies Peace is as salt to meat as the light to the World How much more glorious is this peace Peace with God The peace of conscience is a peace transcending humane understanding Phil. 4 7. and that is but the fruit of this peace 2. That the ministey of the Gospel is a glorious ministry They are the Ambassadors of the Gospel of peace Isai 62. 7. How beautiful upon the mounts are the feet of them that bring glad tidings that publish peace The word of reconciliation is committed to them 2 Cor. 5. 19. Ambassadors of warre are unwelcome messengers to all Nations but those that come to proclaim peace are kindly received And yet a wretched world is as weary of the ministry of the Gospel as if it were the ministration of death Most do as the Gadarenes did by Christ intreat them to depart out of their coasts Noah was glad when the Dove came with an olive branch if the peace of the Gospel had more place in the hearts of men the publishers of it would have more respect 3. That the professors of the Gospel should be of peaceable dispositions The Gospel when it comes with power makes men like it self it tames and sweetens the spirits of men makes rough places smooth men of rough boystrous and fierce spirits to become gentle Isai 11. 6 7 8 9. Implacableness and violence of Spirit as it doth much dishonour the Gospel of peace so is it a frame altogether anti-evangelical The Gospel hath no leaven or sourness in it and he who professeth the Gospel should be so likewise If ye have heard him and have been taught by him as the truth is in Jesus put away malice c. Ephes 4. 21 31. Wheresoever the Gospel comes with efficacy and power it doth imprint upon the soul it s own image Rom. 6. 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of doctrine which was delivered to you As the Gospel is holy so should the professors of it be holy As the Gospel is heavenly so should the professors of it be heavenly and as the Gospel is a Gospel of peace so they that profess it should be men of peace The Apostle desires the Philippiane that their conversation might be as becometh the Gospel Phil. 1. 27. A peaceable conversation is a Gospel like conversation 4. This lets us see what a great loss it is to be deprived of the Gospel It s threatned in the Scripture as one of the sorest judgements Math 21. 43. The Kingdom of God shall be taken from you c. It s a great loss to loose the lowest kind of peace Rev. 6. 4. much more to loose the Gospel which conveyes the highest peace You that are unreconciled if the Gospel go you are like to die in your enmity and you that are reconciled will have no ordinary meanes left you either of preserving or renewing the assurance of your reconciliation 5. This lets us see why it is that Satan is such an enemy to the spreading of the Gospel In all ages we find that his great plot hath been either to remove or to corrupt the Gospel All the false Teachers which arose in the Gospel Churches were raised for this end he hath stirred up Hereticks and Tyrants in every age to blow out the Gospel I would have come to you once and again but Satan hindred 1 Thes 2. 18. vid. Acts 13. 50. Acts 14. 2 c. Still when the Gospel came persecution followed Acts 16. 16. c. the reason the Gospel is a Gospel of peace and Satan would keep men unreconciled 6. Great cause of thankfulness for the enjoyment of the Gospel USE II. Lect. 15. Janu. 16. 1649. Examination Let all try whether they have an interest in this peace which is published in and confirmed by the Gospel VVHether the Gospel have wrought this great work between God and them that they can say God and they are at peace It s necessary to make this inquiry 1. Because all men by nature are under wrath and enmity Eph. 2. 2. 2. Because it s very natural to the sons of men to suppose and conclude that God and they are at peace especially such as have lived under the Gospel of peace Before I come to positive evidences I shall discover some mistakes or false reasonings about this peace and they are of two sorts 1. Such as are made evidences of peace and are not these concern wicked men 2. Such as the godly are under arguing those things to be evidences of want of peace which are not so For the former 1. No man can argue that he is at peace with God because of the enjoyment of outward common Priviledges As Baptisme the admission of a person to the Lords Table This was the Argument of the Jews which was often rejected both by the Prophets by Jobn Baptist and Christ himself vide Jerem. 7. 4 c. Trust not in lying words Math. 3. 9. 10. Think not to say within your selves we have Abraham to our father c. John 8. 33. We be Abrahams seed and were never in bondage c. The Scripture cuts off this kind of reasoning in many places Rom. 2. all he is not a Jew c. Circumcision and uncircumcision make no difference in this matter Jerem. 9. 25 26. Thou maist enjoy all the outward priviledges of the friends of God and yet live and die in enmity So did Ishmael Saul Judas Simon Magus and yet had neither part nor lot in this matter 2. No man can argue that he is at peace with God because of outward Profession The worst of men may attain to this Judas was one that made a Profession he was an Apostle an extraordinary Minister and yet an enemy to God a child of perdition Those that shall be rejected at the last day are such as made profession Luke 13. 25 26 27. and yet there was no Covenant of peace between God and them I know them not A man must profess Religion before he can be an hypocrite 3. The bare performance of external duties and outward actions of Religion is no Argument that a soul is heir to this peace For though he that is at peace with God will be careful of doing
this Armour lies as to the resisting of temptation 1. These resolutions will exceedingly strengthen the soul in the day of temptation He that wants these shooes will be weak when Satan sets upon him whereas he that hath these upon his feet will be bold and valiant There is not any better bulwark in the day of battel then Resolution of heart before the day of battel Opposition may come suddenly and violently but it will not come so terrifyingly upon him that hath armed himself with Resolution to stand it out Our Saviour sets out this by a double Parable Luke 14. 28 29 30 31 32 33. which of you intending to build a Tower c. A man will never be able to finish that doth not resolve to be at the full cost of the building 2. These Resolutions will weaken and discourage Satan in his Assaults Where he shall perceive these shooes upon the feet of the soul he will be much danted and dishartened in his undertakings When the Rulers and Elders and Scribes the instruments of State saw the resolvedness of Peter and John to go on in their way notwithstanding all their threatnings and persecutions they were much astonished saith the Text Act. 4 13. and they took knowledge of them that they had been with Jesus They thought that there was something more then man in them which made them so regardless of their power and this for the present abated their fury they threatened them and let them go v. 21. had they seen that they had been bare-footed their carriage would have been more fierce but seeing them shod with these shooes they were glad to be rid of them Information 1. This lets us see why it is that Vse 1. Apostates and Back-sliders are so easily carried captive by Satan in the day of temptation They want these shooes upon their feet and therefore they cannot stand The Heretick fals into the net of Satan because he wants the girdle of the Truth of Doctrine The hypocrite he fals because he wants the girdle of Sincerity The prophane person cannot stand because he wants the breast-plate and the Apostate is overcome because he is without the shooes of the preparation of the Gospel either he hath no resolution or no well-grounded resolution The Apostate is the stony ground he may hear the Word and receive it with joy but when persecution ariseth because of the Word he is presently offended Math. 13. 20 21. if you would be preserved from falling by temptation you must labour to be preserved from backsliding from profession 2. This lets us see that it is a difficult and hard thing to keep the right profession of the Gospel especially in times of opposition It were needless to commend this unto Christians if it were not an hard work to go on with it at such a time They all forsook him and fled Mar. 14 50. When storms were high and persecution hot the Disciples of Christ were offended he whose profession is but counterfeit will fall off quite he whose profession is in truth may be offended with Christ and his Gospel I note this for two reasons 1. That none might be too confident of themselves 2. That none be too censorious against those who retreat and shrink in such a time 3. The excellency of perseverance in the profession of the Gospel It s excellency as in other respects so in this appears clearly that its a mighty defence in the day of temptation 4. What cause they have to bless God who find such Resolutions wrought in their hearts These shooes are not onely their beauty but their safety How beautiful are thy feet with shooes O Princes Daughter Cant. 7. 1. Exhortation To perswade all Christians to Vse 2. arm themselves with these Resolutions Get these shooes upon your feet resolve that whatever trouble come whatsoever storms arise yet you will go through with your profession and never forsake it It is necessary for those that live in such black dayes as these of ours are to set themselves to this work The winds begin to grow loud the skie is dark and lowring persecutions may come suddenly and they are like to fall violently its time to get and necessary to keep these shooes on their feet I shall lay down something by way of Motives something by way of meanes 1. Mot. All the promises are made to them that persevere It is not he that beginneth but he that continueth unto the end that shall be saved Math. 10. 22. When the even was come the Lord of the vineyard saith unto the Steward Call the labourers and give them their hire Math. 20. 8. Nemo coronatur ante quintum Actum Be thou faithful unto the death and I will give thee the crown of life Rev. 2. 10. To them who by patient continuance in well-doing seek for honour and glory and immortality eternal life Rom. 2. 7. 2. Mot. T is difficulty and opposition that distinguisheth true profefsion from false profession Math. 13. 20 21. A rotten ship may sail very fast and carry the passengers safe in a calm Sea but onely a sound vessel will hold out when tempests arise Persecutions are called the tryal of our faith 1 Pet. 1. 7. because when a soul is under persecutions then it appears whether his profession was gold or dross A temporary profession is like the house built upon the sand it stood all the summer time but when the winds blew and the rain came and the flouds lift up their voice then it fell Math. 7. 24 25 26 27. 3. Mot. Adhering to the profession of the Gospel in times of opposition doth most of all honour the Gospel Obed Edom honoured the Ark of God much by taking it into his house in a time of danger 2 Sam. 6. 9 10. It was no great thanks to David to fetch the Ark into the City of David when it brought prosperity with it v. 12. any one would entertain a prosperous Ark but he that is a right Christian will make room for it when it brings affliction 4. Mot. The Gospel will abundantly recompence all their sufferings The Ark did make good satisfaction to Obed Edom for taking it in in a boystrous time 2 Sam. 6. 11. It s a Gospel of comfort at every time but never so full of comfort as in a time of affliction As the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. The Gospel is alwayes a Gospel of peace but the peace of it is most discovered in a time of trouble He that forsaketh father or mother c. for my sake and the Gospel shall have an hundredfold in this world with persecution and in the world to come everlasting life Math. 19. 29. 5. Mot. All the sufferings which arise for the Gospel are for this end to try whether men will adhere to it or no. There must be heresies that they which are approved may be made manifest 2 Cor. 11. 19. 6.
against the servants of God These two I shall open in two propositions viz. 1. That the Devil is a wicked one 2. The temptations of this wicked one against the sons of men are fiery darts And then we shall speak of the substantial part of the Text viz. the shield it self I begin with the former Satan is a wicked Creature The wicked one Doctrine Many titles of reproach are given unto Satan in the Scripture He is called The accuser of the brethren Rev. 12. 10. his work is to slander and accuse God to the Saints and them to God Doth Job serve God for nought The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth slandering and calumniation false accusers 2 Timothy 3. 3. t is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 11. its required of the Wives of the Deacons amongst other things that they be not slanderers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called The enemy or envious man Math. 13. 28 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called the Dragon Rev. 12. 9. And the old Serpent ibid. Serpent for subtilty and Dragon for cruelty The roaring Lion 1 Pet. 5. 8. The Father of lies John 8. 44. The God of this world 2 Cor. 4. 4. The Prince of the power of the air Ephes 2. 2. The unclean Spirit Math. 10. 1. Abaddon Apollyon Revel 9. 11. The Angel of the bottomless pit ibid. The Tempter Math 4. 3. The Murtherer John 8. 44. And here in this place he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one This name is given to him in many places of Scripture Viz Math. 13. 19. Then commeth the wicked one and catcheth the Word Math. 13. 38. The tares are the children of the wicked one 1 John 2. 13. I write unto you young men because ye have overcome the wicked one 1 John 5. 18. Whosoever is born of God keepeth himself and that wicked one toucheth him not And he is thus called in these two respects 1. In regard of his own nature He is made up of nothing but wickedness God did at first create the Divels holy and righteous as the other Angels which still keep their habitations but by their fall they have poysoned their nature and filled it ful of wickedness and impiety They were by their first creation spiritual excellencies but by reason of their fall they are spiritual wickednesses Ephes 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We use to paint the Devils black to shew how black they have made their natures which when they came out of Gods hand were so white unspotted and glorious Yea the Divels are incorrigibly wicked they are totally wicked they are restlesly wicked they are impenitently wicked they are hopelesly wicked 2. In regard of his practise upon others His great design is to draw men into sin and to keep them in wickedness He goes about unweariedly compassing the earth to and fro and all that he may tempt men to acts of wickedness The Devil is the Author of all the wickedness which is committed in the world He is a Liar the father thereof John 8. 44. He is a Murtherer and the Father thereof he is a Blasphemer and the father thereof c. All sin hath its rise from Satan either in whole or in part The first sin that ever was committed in the world was by his instigation vide Gen. 3. init And whatsoever iniquity is conceived to this day in the hearts and committed by the hands of any creatures the Devil hath some hand in the bringing of it to pass Davids sin in numbring the people 1 Joh. 3. 8. the works of the Devil was from Satan 1 Chron. 21 1. The sin of Ananias and Saphira in lying and dissembling was from Satan Acts 5 3 Why hath Satan filled thy heart to lie to the holy Ghost 1. He suggests evil motions 2. He keeps them warm in the heart 3. He helps the soul to opportunities to practise evil things 4. He hinders from the use of what might refrein and keep the soul from sinning 5. He prepares fit instruments to bring to pass the evil that is intended c. 6. He helps to harden the heart and to blind the understanding and to stupifie the conscience c. some way or other he hath a hand in all the wickedness which is done in the world T is true the Devils contriving of sin doth not excuse the sinner for he doth give his consent Satan hath no power to force or compel the will onely to perswade by Arguments and temptations c. Every man is tempted when he is drawn aside of his own lust and enticed Jam. 1. 14. A wicked heart is the womb but the Devil is the father that begets all manner of wickedness and therefore worthily called that wicked one Information 1. This shewes the infamy of sin It s a thing which is full of disgrace and dishonour Vse 1. the Scripture fastens reproach upon wickedness it dishonours Nations and persons righteousness exalteth a Nation but sin is a reproach to any people Prov. 14. 34. Omnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wound and dishonour shall he get and his reproach shall never be done away Prov. 6. 33. Adultery is a shameful thing swearing and lying and drunkenness and idolatry and perjury are shameful things wickedness is a shame to mens names and to their families I might shew this in many particulars but I shall onely urge it from this Doctrine It is the Devils name he hath many names which bear disgrace in them but of all his names this in the Text is one of the worst if not the worst of all He is the wicked one To be called a wicked one hath more ignominy in it than to be called a poor one or a weak one c. The Devils have some excellencies in them they are Spirits they are strong Spirits they are wise Spirits ah but they are wicked spirits they are Angels ah but they are unclean Angels The wickedness of the Devils doth disgrace all their excellencies Call a person by what name of excellency you can call him rich call him learned call him noble call him a prudent man yet if you say wicked you lay all his excellencies in the dust Wickedness stains and soyls all the glory and beauty both of persons and Nations Naaman Captain of the Hoast of the King of Syria was a great man with his Master c. but he was a Leper 2 Reg. 5 1. this one word marrs all his glory To say such a one is a man of parts a man of valour a man of great estate a man of deep knowledgde but he is a wicked man he is a drunkard a swearer a lyar a perfidious man c. this one word doth unsay all his excellencies and casts a cloud upon all his glory 2. That wicked men are of all Creatures the most like to the Devil They have his image upon them they have
there is a fourfold kind of faith Historical Temporary The faith of Miracles Justifying â—reden Deo faith 1. Historical faith is the knowledge and beleef of the truth of divine Revelations upon the testimony of God himself Of this the Apostle speaketh Jam. 2. 19. This faith was in Simon Magus Acts 8. 13. 2. The faith of Miracles is a special gift of bringing to pass some extraordinary work or foretelling some certain event by devine revelation 1 Cor. 13. 2. Mat. 17. 20. 3. Temporary faith is an assent unto the Doctrine of the Scriptures accompanied with the external profession thereof and some kind of joy in the knowledge thereof for a time vide Mat. 13. 20 21. Of this faith the Apostle speaks when he saith that Hymeneus and Philetus have overthrown the faith of some 2 Tim. 2. 18. 4. Justifying and saving faith of which the text speaks the great effect of it doth clearly evince it to be a faith of the best kind for no other faith besides justifying can quench the fiery darts of Satan Now in opening the nature of this grace I shall do two things 1. I shall give you a discription of it 2. I shall shew the several steps or degrees of it 1. For the Discription of it I shall give it thus Saving faith is a supernatural special gift of grace wrought in the heart of an elect person by the spirit of God through the preaching of the word of the Gospel whereby he is enabled to beleeve that Jesus Christ is not onely the Saviour of the World but his Saviour and thereupon cast himself upon him for life and salvation according to the promise I shall open this Discription 1. T is a a gift of grace Eph. 2. 8. Phil. 1. 29. Acts 18. 27. He helped them much who had beleeved through grace 1. The first preparing of the heart to it 2. The first plantation of it the infusing of the habit 3. The means whereby it is wrought 4. The preservation and continuance of it all these are of grace Faith is a part of the new Creature the great and chief part of it and the new Creature is meerly of garce T is called indeed a mans own faith subjective but effective originaliter t is meerly of grace Col. 2. 12. The faith of the operation of God 2. T is a special supernatural gift This doth distinguish it from all other kinds of faith and all other common gifts which are bestowed promiscuously upon men by the Lord Heb. 6. 4. T is an evtraordinary gift afforded unto none but special favourites 3. T is wrought in the heart of an elect person T is bestowed onely upon the elect Here the Apostle calls it the faith of Gods Elect Tit. 1. 1. Ye beleeve not because ye are not of my Sheep John 10. 26. And then t is wrought in the heart the Scripture makes the herrt or will to be the seat of faith Rom. 10. 10. With the heart man believeth unto righteousness The will rather than the understanding is the subject of faith because faith is an act of Election whereby the soul chuseth Christ Now election is more than an act of the understanding 4. T is wrought by the spirit of God through the preaching of the Gospel This sets out both the efficient cause and the instrumental cause The efficient cause is the Holy Ghost not excluding the Father and the Son for Opera Tunilatis ad extra sunt indivisa but the Holy Ghost is the immediate worker of it the Father and Son work this and all other graces by the Spirit and therefore he is called The spirit of faith 2 Cor. 4. 13. And the Spirit works it powerfully not only inciting and stirring up the soul to believe by a moral perswasion only but by an Almighty strength creating such an habit in the heart The Apostle therfore mentions the same power for the working of faith which raised up Jesus Christ from the dead Eph. 1. 19. And then the ministry of the Gospel that 's the instrumental cause Rom 10. 17. called therefore the word of faith Rom. 10. 8. Faith is therefore called the fruit of the lips Isa 57. 19. And we shall do well to take notice of this that the Apostle makes it to be the word preached by a lawful instituted Ministry Rom. 10. 15. It s not the preaching of men that run upon their own account but of such as are lawfully sent to preach the Gospel 5. Whereby he is perswaded that Jusus Christ is not onely the Saviour of the World but his Saviour also Faith must have not only have a general beleef but a particular application also The just shall live by his faith Who loved me and gave himself for me 6. And thereupon casts himself upon Christ for life and salvation according to the promise This shews the very nature of faith T is Recumbency upon Christ T is cleaving to God with full purpose of heart Acts 11. 23. T is the casting of our burden upon Christ T is coming to Christ as to a living Stone Faith is nothing else but the souls venturing it self upon Christ according to the promise This I ad according to the promise to distinguish true faith from false presumption 2. The several steps or degrees of this grace I shall give you that in six particulars 1. Knowledge T is impossible that there should be faith in Christ or in any thing propounded by God till there be the Knowledge of it T is true knowledge is not faith they are two several distinct habits yet it necessarily preceeds faith Faith is the sight of the mind now sight presupposeth a visible object The Apostle makes it impossible to beleeve where knowledge is not Ro. 10. 14. How shall they beleeve in him of whom they have not heard there is a knowledge indeed which followes faith 1 John 4. 16. We have known and beleeved the love that God hath to us Faith is called knowledge Isa 53. 11. Faith is an Cognovenius credendo Calvin advised grace it will not rush headlong into unknown paths when Christ asks the man when he had restored to his sight whether he did beleeve on the Son of God he answered that question with another Who is he Lord that I might beleeve on him John 9. 35 36 37 38. and when he knew the person then he both beleeved and worshiped him 2. Assent After the knowledge of the thing propounded is wrought in the understanding then followeth the Act of the Will giving an assent unto that which is known John 3. 33. This setting to of the seal is nothing else but the firm assent of the soul unto the truth revealed that Gods Testimony is true in every thing to which it gives witness This is that which is recorded of Abraham Gen. 15. 6. He beleeved in the Lord i. e. he did freely yeild his assent to the truth firmness stability of all that which God had delivered to him
any that makes his sin known to him 3. A purified heart both loves others for their purity and endeavours as far as he can to make others pure He loves purity in an enemy and his desire is that all others might be made pure and that out of love to God and to purity 4. A heart purified will be very cautious of defiling it self It is exceeding fearful of stepping aside he will very carefully pick every step of his way that he may not be polluted I have made a covenant with mine eyes c. Job 31. 1. A pure heart will abstain from all appearance of evil 1 Thes 5. 22. The Apostle makes carefulness an effect of true Repentance 2 Chron. 7. 11. 5. A purified heart will not rest in quietness after defilement till he be cleansed again He runs to the laver of Christs bloud and washeth himself with the tears of repentance that he may be clean again As it s said of Job concerning his children Job 1. 5. so doth a pure heart concerning himself Wash me throughly from mine iniquity c. Psalm 51. 2. 2. That of the Apostle 1 Pet. 2. 7. To you that beleive he is pretious High appreciations of Jesus Christ are the effects of faith Christ is to a beleiver more pretious than all external priviledges Phil. 3. 8. Christ is more pretious to a Beleiver than life with all the accommodations thereof Acts 20. 24. Unbeleif rejects Christ as a vessel in which there is no pleasure 1 Pet. 2. 7 8. Esay 53. 1 2 3. How shall I know whether Christ be pretious to me or no 1. If Christ be pretious to thee he shall raign in thee and rule over thee His precepts will be as desirable as his death and passion My yoake is easie and my burden is light Math. 11. 29. 2. His dishonours of any kind will pierce thy heart if he be pretious to thee If Christ suffer either in his Truths or Worship or Government thou wilt suffer with him by simpathy and endeavour to repair his honour 3. It will be thy meat and drink to do him service if he be pretious to thee Thou wilt lift him up in the world and say My beloved is white and ruddy c. Cant. 5. 10. 4. All his Ordinances and Institutions will be delightful to thy soul if Christ be pretious to thee His Word his Sacraments Cant. 1. 7. yea the very rebukes of Christ will be pretious to thy soul 3. That of the Apostle 1 John 5. 4. This is the victory that overcometh the world even our faith The Apostle hath reduced all worldly things to three heads 1 John 2. 16. The lust of the flesh such things as the flesh desires sensual Bona corporis delights pleasures c. The lust of the eye that is Quicquid oculis spectabile est Divitiae fundi Bona fortunae Bona animi predia argentum aurum gemmae c. The pride of life that is Omnis dignitates quae in hoc vita desiderari possunt Honours Empires Dominations Preferments c. Now whosoever hath the grace of true faith hath got the mastery over these things This victory is not so perfect but that a true beleiver may sometimes be foiled by these things the victory will not be perfect till death but he hath got the victory 1. In point of Affection He loves none of these things comparably to heavenly things Phil. 3. 20. Rev. 12. 1. his affections are above them 2 In point of Contentation He doth not satisfie his heart with any of these things 3. In regard of purpose and resolution He is resolved to subdue them perfectly faith lets him see the emptiness of all these things and shews him far better things than these are and so brings him to a very low esteem of all these things How shall a man know whether he have overcome these things 1 When a Christian can bear the loss of these things without sinking and overwhelming When a man can loose a place or an estate c. and yet can say with Job Naked came I out of my mothers womb c. Job 1. all Job had got the victory over the world else he could not so undejectedly have stood under the loss of such an estate the loss of such things abate not his confidence in God Hab. 3. 17. 1 Sam. 30. 6. 2. When a man will not use any unlawful wayes either to get or keep such things When a man will not do any thing against a good conscience either to save or get any worldly advantage The purse will not have a lusting voice if the world be overcome Daniel shewd himself to be a conqueror over the world cap. 6. The loss of peerage and preferments would not make him to submit to a wicked Decree though established by lawful power and though it was but a bare Omission Moses his voluntary parting with the pleasures of Egypt when they were inconsistent with a good conscience was an evidence of his overcoming the world and so of his faith Heb 11. 24 25 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was a child he pleased himself with such toyes but when he was of age he had learned better When a man will bow to any Idol to save his purse or skin he is a slave to the world 3. When a person places no confidence in any worldly thing He enjoyes the world without pride vain-glory and carnal confidence This man is the worlds master c. It s otherwise with him that is under the world the rich mans wealth is his strong City Vide Luke 12. 19. 4. When a person will lay them out for God and good uses with chearfulness and readiness of mind 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 onely 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
damned c. 2 Thes 2. 11 12. If Satan tempt you to apostatize from the truth for fear of suffering the Scripture will tell you that if any withdraw Gods soul will have no pleasure in him Heb. 10. ult and he that putteth his hands to the Plough and looketh back is not fit for the Kingdome of Heaven Luke 9. ult If Satan tempt you to be hypocritical the Word of God will tell you that Hell is prepared for Hypocrites If Satan tempt you to cast off Duties as Prayer Hearing the Word of God will tell you the sad consequences of such neglect c. And our Saviour teacheth us this use of the Scripture in the day of Temptation by his own practice Satan tempts him to work a miracle at his command by turning stones into bread in the time of hunger Mat. 4. He answers that temptation by shewing him out of the Scripture That man liveth not by bread alone but by every word that proceedeth out of the mouth of God ver 4. Satan tempts him again to cast him self down from the pinacle upon a perswasion of the protection of God Our Saviour answers that from the Scripture ver 7. Thou shalt not tempt the Lord thy God Satan sets upon him with a third Argument to fall down and worship him Our Saviour answers that by a Testimony from Scripture shewing him that Divine Adoration was due to God onely ver 10. Thou shalt worship the Lord thy God and him onely thou shalt serve 2. The Word of God strengthens and teacheth a Christian how to use aright all the other parts of the Spiritual Armour First For the Girdle of Truth if you understand it of the Doctrine of Truth the Word helpes you in that hereby we know what is Truth what is Falshood Take away the Word of God and there is no standard to measure Truth withall If you understand it of the Grace of Truth Sincerity and Uprightness of heart the Word of God is the Preserver of it I was upright before him and kept my self from mine iniquity for all his judgments were before me and I did not put away his Statutes from me Psal 18. 22 23. The Word of God as the Sun exhales all the vapours of hypocrisie out of our hearts Secondly For the Breast-plate of Righteousness The Word of God strengthens and preserves that if we understand it of the righteousness of our persons the Word of God teacheth where it lies and how to put it on and to use it Rom. 1. 17. This righteousness is revealed in the Word If you understand it of the righteousness of our course and conversation the Word of God directs us for this also Psal 119. 9. The Word is the measure of righteousness he hath shewed thee O man what is good Mic. 6. 8. 3. For the Shooes of the preparation of the Gospel It is the Word of God that helpes us to take up and enables us to persevere in these resolutions of going through with the profession of the Gospel against all difficulties and inconveniences and disadvantages the Word whets the edge of these resolutions when they grow dull and blunt 4. For the Shield of Faith The Word is both the Seed which breeds it and the Nurse which feeds it and gives it suck It 's called the Word of Faith not onely because it is the Object of Faith that which is to be believed but also because it is the Seed of Faith and the Food of Faith Faith must have a written word to lean upon else it dies 5. For the Helmet of Hope The Word of God to the grace of Hope is as the light to the eye of the body it is the Cable of the Anchor of Hope the Word layes the promise down upon which Hope is grounded the Word shewes Gods faithfulness whereby Hope is cherished the Word is the fewel that keeps it burning I have hoped in thy Word 6. For Prayer and Supplication We can neither tell what to pray for nor how to pray aright without the direction of the Word of God By the Word of God we come to know what we want By the Word of God we come to know what God hath promised The word of God heats the affections to pray with zeal strengthens the heart to pray in confidence enables the Spirit to pray with perseverance Take away the Fewel of the Word and the fire of Prayer will be abated if not quenched LECT XXIV March 20. 1649. VSE I. Information 1. That it 's a marvellous great mercy that God hath been pleased to commit his Mind to writing VVEE might else have been to seek for this Sword when we should have had occasion to use it The Church of God for about 2500. yeares wanted this blessing The Doctrine of God was preserved by the Tradition of a lively voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 1. Somtimes by the immediate voyce of God himself by the Ministry of Angels Heb. 2. 2. By Dreams by Visions by Vrim and Thummim but never in writing till the time of Moses Then God was pleased to commit it to writing for many causes First That by this means it might be kept more pure and incorrupt We read how much soyl the Truth of God contracted by passing through the hands of men while it was by Tradition transmitted from Parents to Children Gen. 35. 2. We read that even in Jacobs Family there were Idols found And so Josh 24. 14. And the Idols of Egypt were amongst the Israel of God Though they were Holy and religious yet was there much pollution cleaving to the Worship of God in those dayes Secondly for the help of mans weak memory many of Divine Truths might in continuance of time have slipt out of the leaking Vessel of mans memory and so the Church of God should have suffered much loss Thirdly for the greater stability and firmness of the Doctrine of Truth against all those who should either deny it or corrupt it or infirm it vid. Luk. 1. 3 4. By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth secretly innuere propter corruptelas quorundam qui vivâ voce aliena ab Evangelicâ veritate tradiderunt opus fuisse accurato scripto rem prout gesta fuit usque ad finem exponente The Church of God by this meanes hath a greater certainty against the fraud and deceit of Seducers of the truth of God 4. For the more facile propagation and spreading of the Doctrine of Truth while it was delivered by Tradition it was onely consined among the Jewes and there was no probability that ever it should spread any further than their Coasts but by the writing of it it is divulged throughout the world 'T is a mercy to be acknowledged Had not the Word been written this Sword would have been as a Sword in the Scabbard or Armory but by the writing of it it is drawn out of the sheath and made of much more use to us in the day of battel 2.
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