ΓΑΝΟΓΛΙΑ.  
Universa Arma. Hieron.  
OR, The Christian Completely Armed: BEING A Treatise of the Christians Armour, clearly opening every part thereof, both pressing to the putting of it on, and instructing us so to use it, as we may not be foiled in time of Temptation.  
Delivered by that late Reverend, and faithful Minister of Jesus Christ, Mr. Ralph Robinson, Pastor of Mary Woolnoth, London, to his Congregation there, in several Lectures: And now published for the further benefit of the Church of God.  1 Pet. 5. 8. Be sober, be vigilant: because your Adversary the Devil, as a roaring Lion, wulketh about seeking whom he may devour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom he may drink up at one draught. Justus ex fide vivit, sides tua justitia tua, quâ utique si credis, caves; si autem caeves conaris, & conatum tuum novit Deus, & voluntatem tuam inspicit, & luctam cum carne considerate, & hortatur ut pugnes, & adjuvat ut vincas, & certamen spectat, & deficieniem sublevat, & vincentem Coronat. August. super Psal. 32. 

Jan. 21. 1655.  
Imprimatur,  
Joseph Caryl.   
LONDON: Printed by John Streater, for John Sims, at the Cross-keys in the New-Building in Paul's Churchyard; and Elisha Wallis, at the three Black Lions in the Old-Bayley, 1656.   

To the Reader.  
Christian Reader,  
AMong many other privileges conferred upon thee, by the good hand of thy God, this is not the least, that thou mayst enjoy the Labours of his Servants, as standing Monuments of their fidelity, when they themselves are removed out of the Land of the Living. Of which, the worthy Author of this Treatise, whom the Lord was pleased to cut off, in the midst of his days; yea, in the flower of his age, was not the meanest. What Solomon saith of the virtuous woman, (Prov. 31. 31. Her Works praise her in the Gates) may be truly applied to him. This part of his Works, speaks him both learned and pious; not a Novice in the things of God, nor a Workman that needed to be ashamed; but a man of God, throughly furnished to every good work. He was eminent for Prayer, in Meditation frequent, and in Temptation much experienced: One that always valued his People's souls above his own life; And, like a Candle, he quickly spent himself, to give light to them. It was one of his Swanlike Expressions, (when on his Deathbed) that he loved Praying and Fasting Days with all his heart: The which, he declared abundantly, in his Practice, whilst he lived, being frequent therein, both in public, and private. As for the Subject here treated on, it's true, that there are many others that have written thereon; yet, we know, that the commonest Meats do yield the most wholesome nourishment, whereas newfound Dishes do but clog the stomach, and fill the body with unwholesome Humours. Besides, if the sound and new manner of handling common things, may commend them, (as it ever did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) than I hope this Work will be welcome to thee. For, by reading, thou shalt find a vast difference between him and others herein. Many Cases of Conscience are herein clearly resolved, and many Objections fully answered, that others have omitted; & all in so plain a style, that the meanest Capacity may understand it. At which, it may be, some may take distaste: But I answer, It was intended for the Pulpit, not for the Press; where, Mores non verba composuit, & animis dixit non auribus, The scope of his Labours was his Auditor's Instruction, not his own applause: nor did he care so much to please, as to profit, 1 Cor. 14. 19 The many ways and wiles whereby Satan labours to beguile the unstable, and to wound and discourage the weak soul, are here unfolded; together, with several directions for the waving of them: wherein thou shalt find the Author still keeping himself to the Metaphor in the Text, and therein discovering much, both of a sound Head, and sanctified Heart. Like an able and skilful Physician, he doth first unbowel the Disease, and then applies his healing Medicines. Like an experienced Commander, he first discovers the stratagems of this old and subtle Adversary, and then instructs thee how to wave them. Like a judicious Pilot, he foresee the many Shelus and Rocks, on, or against which, the Pirate labours to gravel or split the ship of thy Soul; and then sets up his Landmarks, whereby thou mayst avoid them. Bless God for these Helps, and learn from them to fight the good fight of Faith, till thou have finished thy course, and obtained thy Crown. It behoveth thee now (if ever) to stand upon thy guard, thy Enemy being heated with rage, because he knows his time is short: yet despond not, for the God of Peace will shortly tread him under thy feet. Sceva, at the siege of Dyrrcahium, resisted Pompey's Army so long alone, that he had two hundred and twenty Darts sticking in his Shield, and lost one of his eyes; and yet he gave not over, till Caesar came to his rescue. A greater than Caesar is on thy side, O Christian: Jesus Christ (the Captain of thy Salvation) hath conquered him for thee, (We are more than Conquerors, through him that loved us, Rom. 8. 37.) and in due time thou shalt divide the spoil. Be not faithless, but believing; and thereby give glory to God. Buckle on thy Armour, and David-like go out against this Goliath, in the name of the Lord. It's both approved, and complete. Approved it is, and (like joseph's Bow, Gen. 49. 24.) abiding in its full strength, neither Age nor Use can impair it. It is also complete, Cap-a-pe, answerable to the many Darts of thy Enemy. Here's a Helmet for thy head, a Breastplate for thy heart, a Sword for thy hand, Shoes for thy feet, and an indissoluble Bond, or Girdle, to fasten all together. I conclude all in the Apostles Exhortation, 1 Cor. 16. 13. Watch ye, stand fast in the Faith, quit you like men: Be strong, and the Lord be with you. So prayeth,  
He that wisheth to thine, as to his own Soul, Eternal Happiness, M. H.   

Munimentum Christiani: OR, THE CHRISTIAN Completely Armed.  

LECT. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marry Wolnoth, Octob. 10. 1649. Lecture Days.  Ephes. 6. 13, 14, 15, 16, 17, 18. Ver. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Wherefore take unto you the whole Armour of God, that ye may be able to withstand in the evil day, etc.  
THis Epistle was written by Paul 
LECT. 1.  to the Church of Ephesus, the Metropolis or chief City of Asia the less, where he had planted a Church, and preached the Gospel for the space of two whole years, Act. 19 10. At his departure from them, to Jerusalem, he did (by the Spirit) foretell them of a very great alteration and change that would suddenly happen amongst them, by reason of false Teathers that should arise, Act. 20. 28, 29, 30. And being now a prisoner at Rome, an Ambassador in bonds, as he tells them, cap. 6. 20. he writes this Epistle to them, persuading them to continue steadfast in the profession of that Faith of the Gospel which he had preached to them. In which we have these three parts:  
1. The Preface in, Cap. 1. v. 1, 2.  
2. The Matter of the Epistle, Cap. 1. v. 2. ad Cap. 6. v. 10. In which are these two things: 1. He strongly asserts and proves that Fundamental Doctrine of Justification by Grace, Cap. 1, 2, 3. And then afterwards, 2. He makes application of that Doctrine, in a Use of Exhortation, stirring them up to Holiness of life, Cap. 4. cap. 5. cap. 6. ad v. 10. In which Exhortation, he presseth two kinds of Duties: First, such as concerned all Christians in their general Vocation. This, from Cap. 4. 1. or Cap. 5. v. 21. And then, secondly, such kind of Duties, as concerned Christians in their oeconomical Capacity as they were Husbands, Wives, Parents, Children, Masters, Servants, Cap. 5. 22. ad Cap. 6. v. 10. This is the second part of the Epistle.  
3. The Conclusion, Cap. 6. v. 10. ad finem: In which he doth (1) commend to them the use of that Spiritual Armour, ver. 10. ad 19 (2.) He begs their prayers for himself. v. 19, 20. (3) Informs them of his sending of Tychicus, v. 21, 22. (4) He concludes with his usual Benediction and Prayer, v. 23, 24.  
The Verses which I have read are the first part of the Conclusion, viz. a short and compendious Tractate about the Spiritual Armour: concerning which, the Apostle doth two things:  
1. Gives them a general Exhortation to use them, v. 13. Wherefore, etc.  
2. Gives them a particular Catalogue, both of the Names and Uses of them, ver. 14, 15, 16, 17, 18.  
We are first to begin with the general Exhortation, as it is laid down in the 13 verse: Wherefore, take unto you the whole Armour, etc.  
The Apostle had given this counsel, ver. 10. and yet because it was a very necessary Doctrine, he doth here repeat it in Terminis: From whence, before we come to the particulars, we shall lay down this Doctrine in general, viz. 
Doctrine general.   
That necessary and useful Truths are not only once, but often to be preached by the Ministers of God: Such Truths as are of special concernment, are to be repeated again and again to the same people. We shall find, that the Holy Prophets of God have done so: 
The Doctrine of Christ: The calling of the Gentiles, etc.  We shall find the same Doctrine, preached by the same Prophet, over and over; and we shall find after, Prophets repeating and rehearsing, what hath been urged by the former Prophets. And the Apostles inculcating the same things. Rejoice in the Lord always; and again, I say rejoice, Phil. 4. 4. If we, or an Angel from 
Spiritual joy a necessary Duty. Not harkening to Seducers, a necessary Duty.  Heaven, preach any other Gospel, let him be accursed. He saith it over again, Gal. 1. 8, 9 And he tells the Phi●ippians, It was not grievous to him to write the same things to them, Phil. 3. 1. How often doth the Evangelist John repeat the Doctrine of Brotherly Love? And our 
Brotherly love, a necessary Duty,  Saviour himself preacheth the same Doctrine over again. And we shall find Solomon, in the Proverbs, often repeating the same things, 
Christ's tender of G●ace, a necessary Duty. Vanity of the World, a necessary Duty. Saint's Communion with Christ, a necessary Duty.  vid. Prov. 1. 20, 21. &c, and Cap. 8. 1, 2, 3, 4. you have the very same thing again; and you will find the same in very many places of that book. And in Eccles. Cap. 1. 2. the very same words again, Cap. 12. 8. And so in the Canticles; as cap. 1. 15. compared with cap. 4. 1. So cap. 2. 16. compared with cap. 6. 3.  
And this is necessary, if we consider these three things; 1. The Incapacity of men's minds to understand the things of God. The Scripture tells us, that the mind of man is full of darkness and blindness, vid. Eph. 4. 18. The Apostle, in that place, describes the condition of man, by Nature; telling, that there is a thick skin, a vail of blindness covering their hearts; and 2 Cor. 4. 4. That the God of this world hath blinded their eyes. They are blind by Nature, and they are blinded by Satan: 'Tis true, God gave man a seeing-eye, when he made him at first. Adam knew the Nature of every Creature, and gave them apt Names, answerable to their Nature, and he knew his God, etc. but by the Fall, the eye of the Soul is become darkened, as to spiritual things & very dim as to other things: Man by affecting a forbidden knowledge, fell into gross ignorance: he would needs know as much as a God, & he became as ignorant as a Beast, Psal. 49. 20. Dan. 4. 16. There is Ignorantia purae negationis, 
Gen. 3. 5.  which is no sin: Christ knew not the Day of Judgement; the Tradesman knows not Astrology: and there is Ignorantia pravae dispositionis, when a man will be so, and affects it etc. This is in man by Nature. And therefore the Apostle saith, That the pure natural man doth not understand the things of the Spirit, nor can he, because they are spiritually discerned, 2 Cor. 2. 14. They may, and many of them do, understand the matters of God Historically and Notionally; but Spiritually, & Savingly, and applicatorily, and transformingly they cannot. And as for the people of God, who are enlightened by Grace, yet even they labour under much ignorance still. We find, that even the Disciples of Christ, though they had been tutored by him who was wiser than Solomon, yet they were often at a loss, to understand tho●e things which were not very obscure, vid. Mat. 15. 16, 17, 18. And though Christ had often told them of his Passion, etc. yet we find they were very much to seek in that very particular, after the death of their Master, vid. Luke 24. 25, 26. This makes these repetitions very necessary. If Man were as at first, a very hint or glimpse, would be enough: but in regard of his dulness, there is need of these Rehearsals; And know this, that it is an Act of compassion in God, to the blindness of his Creature, to repeat the same things more than once. It's said of Christ, that he can have compassion on the Ignorant, Heb. 5. 2. These Rehearsals are one clear Testimony, amongst many others, of his compassion to ignorant sinners. 2. The Imbecility and weakness of the memory. The Memory is the Treasury and Storehouse of the Soul; the peculiar Office of the memory, is to retain and keep carefully all the Notions which are apprehended and taken in by the Understanding, and all the Species which are drawn from several Objects by the external and internal Senses. 'Tis the Registry of the Soul, where these things should be faithfully recorded, and kept for aftertime. Now there is a very great imperfection in this Register: This weakness ariseth; 1. from that Natural Distemper which is in it by reason of sin: The Fall of Man did so bruise and crack this golden Vessel, that it doth leak ever since, and cannot hold that which is put into it. The Apostle in Hebr. 2. 1. speaks of this Distemper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The memory is like a Vessel which is rend and full of holes. Those golden Hoops, which God in the first Creation, did set about this Vessel, are either quite broken off, or much loosened. And then there are, secondly, also other things, which make it so lubric and crazy, as to the retaining of things Spiritual and Divine, viz.  
First, it's overcharged with too many 
Three Causes of a weak Memory.  worldly and sinful things: the world is so much laid up in this Treasury, that there is very little room for Heavenly things to be stowed there.  
Secondly, want of Meditation and recollection: by this means it comes to pass, that many Truths which are recorded in the Memory, are as if they had never been set down, in regard of use and improvement; because by meditation and discourse they are not revived. There is an Act of the Memory proper unto man, which the Philosopher calls 
Eustach Phys. p. 261.  Reminiscentia, when a thing which hath been recorded, and is forgotten, is, by the help of Discourse, and Reasoning, recovered again, and made present: and without this, it is impossible to keep alive the remembrance of many things. Now it's a very general fault, not only amongst wicked men, but even amongst the people of God, that they neglect this Duty of Discourse and Meditation: they do not chew the Cud, as they are required; and so quite lose many things which they have heard, understood, and sometimes remembered. Isaac went into the fields to meditate, Gen. 24. 63. David used to meditate on God's Statutes, as well as to read and hear them, Psal. 119. 15.  
Thirdly, the Devil he pilfers out many Truths: he comes with his false Key, and picks the Lock of the Memory, and so the soul is bereft of many a precious Truth, vid. Mat. 13. 19 He comes, and searcheth the books, and whatever he finds there, that may be prejudicial to his Kingdom, he either quite takes it off the File, or else so blurs it with his black Lines, that in a very short time the Record becomes altogether useless. Therefore, for the strengthening of the weak Memory, it's not without need, that things of moment and concernment should be inculcated and repeated. 3. in regard of the Will; and that 1. from the deadness, and slowness, and untowardness of the Will and Affections to embrace and give entertainment to saving truths, at first, when offered. The heart of man is like hard Marble, harder than any Adamant, Zech. 7. 12. Impressions are not made upon it with one blow: the Iron is not heated through, with once putting into the fire: there is a reluctancy and contradiction in the Will against the receiving of things of this Nature. Ye stiffnecked, and uncircumcised in heart, ye have always resisted the Holy Ghost, Act. 7. 51. The Apostle speaks of many Remora's and Obstructions in the heart, which hinder the effectual working of the Word, 2 Cor. 10. 4, 5. Strong holds, carnal reasonings, things exalting themselves against the knowledge of God, and high thoughts, etc. The soul is full of surmisings, prejudices, objections, and strong opposings: the strong man armed keeps the house, and by force of Arms contends against divine Truths, especially such as are of weightiest concernment, And therefore there is need of urging and pressing the same things over and over, and that with earnestness, that these high Towers may be leveled.  
And then (2.) After that the heart hath submitted and yielded, it doth in a very short time through the prevalency of indwelling corruption, revolt and grow stiff again, and is very backward to practise Truths subjected unto: It was the sad complaint of one of the Ancients, that of all Trades and Employments, 
Chrysost.  that of the Ministry is most difficult, as in other respects, so in this, that he can never find his work as he leaves it. Let a Carpenter, or Mason, or any other Crafts-man, shape and square, and polish his work, and when he returns he finds it so; but the Devil he mars a Minister's work, as soon as ever he hath done. When he hath digged a well of godly sorrow, this Philistine comes and stops it up presently. When he hath stubd up the thorns, the Devil comes and plants them again, or more in their room. When he hath cast down the Wall; in one week, yea in one night, he finds it set up again, etc. Every observing, and selfe-searching Christian, knows the truth of this by sad experience. When any holy Resolution hath been with much labouring begot in the heart, Satan and his own corruption working together, do soon cool & check: the form he brought with him, from hearing the word, is soon unfashioned again.  
Oh Israel, thy goodness is as the Morning dew, and as the early Cloud, it presently vanisheth away. Hos. 6. 4. Commands are not easily obeyed, therefore there must be precept upon precept. The consolations of the Gospel are not easily preserved: therefore there must be promise upon promise. It's a hard thing to go on in duty constantly, the heart will backslide: It's a hard thing to keep it light, and constant, and close, etc.  
The Church of Ephesus had left her first love, Rev. 2. 4. 5. Ephraim was a back-sliding heifer, Hos. 4. 16. they were revolted and gone. Thy people, saith God to Moses, have soon corrupted themselves, etc. Exod. 32. 7. 8. Paul had faithfully preached the Doctrine of justification by faith, to the Galathians, when he was personally with them; but in a very short time, they were apostatised by the fraudulency and craftiness of false Teachers: therefore he is forced to write to them the same things again, vid. Gal. 1. 6. We see the Disciples of Christ, though they were commanded and entreated by their Master to watch with him, when he was in his Agony, ready to die for them; yet as soon as he was departed, they fell asleep again; and though he came and reproved them, yet they fell asleep again, vid. Matth. 26. 38, 39, 40, 41, 42, 43, 44, 45. A man would wonder, that when Christ had told them, that the pangs of death were upon him, yet they should fall asleep, etc. We have a discovery, in them, of the heart's Apostasy. 
Use 2.   
This should be a Directory for the Ministers of the Gospel: That they would not be contented only once to name necessary truths, but to be ever and anon (as they observe the slackness and negligence of people, in practising) pressing, and urging the same again, and again. There are some Doctrines which are as standing Dishes, as the Doctrine of faith, Repentance, etc. these are of necessary and daily use; and people must be oft put in mind of them. There are some sins which are predominant in every Age: these the Ministers of Christ must be often beating down and reproving: There are some duties to which men are very averse, these must be often urged. Hypocrisy was a reigning sin amongst the Jews, therefore our Saviour at every turn was beating down that sin. Apostasy from the truth of the Gospel, by harkening to seducers, was the great sin of the Churches of the Gospel: therefore all the Apostles, who writ to those Churches, did urge and press a care about that more than once or twice, etc. Only the Ministers of God must be careful of these three things, in reference to this business.  
1. That they do it not because of sluggishness or sloathfulness of spirit: Idleness is a very great sin in any Calling, much more in the Ministry, their Calling being of greater importance than any other. If the Lord of the Vineyard come and find them sleeping, and snorting, by reason of negligence, he will cut them asunder, and give them their portion with the Hypocrites, Matth. 24. 48, 49, 50, 51. God hath given them a large task, they have a broad field to walk in, they are to preach the whole Counsel of God, and therefore they must not insist upon the same things, out of a spirit of laziness, but merely out of respect to, and compassion of, the necessity of the people. And then, 2. That they be as careful in studying the same Doctrines, as if they had never made any mention of them before; That if it fall into their way to speak about the same Duty, or about the same sin, concerning which they have formerly spoken, they may have fresh Arguments, to recommend the same duty, and fresh considerations, to manifest and make evident, the vileness of the same sin, etc. They must still dive further into the Scriptures, and meditate more earnestly, that they may speak more convincingly then before, to the Consciences of such as hear them.  
3. That they seek earnestly to God by prayer, in the behalf of the people, that their hearts may so readily practise the Duty enjoined & avoid the sin reproved, that they may have no further occasion to remember them any more of the same things.  
Let the people of God be willing, when necessity 
Use 2.  requires, to hear of the same duty, and of the same sin, over and over. Many men cannot endure to hear of a Duty twice, though they can be content to omit it when the Minister hath done all he is able; nor are they patiented to hear the same sin twice reproved, though they can be content to commit it an hundred times over, it may be, in one week. It is no advantage to the Minister; but it's a great benefit to you. It's safe for you, Phil. 3. 1. It's an Argument of love and care, in the Ministers of God, over your souls. They are afraid you should miss the way to Heaven; and therefore they give you your direction over again. They are afraid the Sore should not be well healed; and therefore they apply another Plaster to it, that the Cure may be perfect. They would present every man perfect to Christ, Col. 1. 28. therefore they inculcate things.  
If you would hear no more of the same Duty, do you practise it carefully: If you would not hear of the same sin again, cease from it; break it off by repentance, and then you shall hear no more of it. And indeed, this is one great use which all Christians should make of these Repetitions. 1. To be convinced of the badness of their own hearts: And 2. to learn more diligently to practise what is frequently commended; and to avoid what is so often forbidden. Otherwise, know this, that such Rehearsals will be very sad Aggravations of sin another day. When Conscience shall bring in testimony, that such a Duty was preached over and over, and yet you would never practise it; such a sin was forbidden you many a time, yet you would not leave it. You heard it pressed upon you (more than perhaps a hundred times) that you should believe, repent, pray in your Families, and instruct your Children, and read the Scriptures; etc. but you could never get up your hearts to the Duty. You heard more than once, perhaps a thousand times, that you should not swear, nor lie, nor abuse the Creatures to excess, nor break the Sabbath, etc. yet you would go on, etc. These often Repeating of your duties will be high aggravations, and so many Witnesses of your contempt. And indeed, this is one End why they are used in the Scriptures, and commanded to be used in the Ministry, That those that do not obey, after all these inculcations; may be left without excuse, and condemned by so many Witnesses. The Apostle useth such an Argument as this to the Corinthians, 2 Cor. 13. This is the third time I am 
He alludes to the Law, Deut. 17. 3.  coming to you; At the mouth of 2 or 3 Witnesses shall every word be established. He had sent them three Warnings, that he would come to use, against the stubborn in spirit. Authority Christ had given him for the punishing of their sin; and if they did not repent before his coming, this threefold Warning would be as a threefold Testimony, to prove them incorrigible; So will all the Repeating of the same Duties, both in the Scripture, and in the mouth of God's Ministers, be in stead of so many clear Testimonies of your incorrigibleness, when Christ comes to judge and punish the disobedience of the World: And look how often your Admonitions and Rebukes have been repeated; so often shall the stripes of God's hand be repeated also. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. 
Prov. 29. 1.   
We find in the Gospel, that our Saviour makes this a sharp and clear conviction of the Jews stubborness, that they would not submit to his yoke, and be brought into obedience, though they were often required, and urged thereunto. O Jerusalem, Jerusalem, thou that killest the Prophets, etc. how often would I have gathered thy Children together, as the Hen gathereth her Chickens under her Wings, and ye would not, Lukc 13. 34. behold your house is lest unto you desolate. It's damnable to refuse any Duty, though but once commanded; and to run into any act of sin, though but once forbidden; but not to hearken, after a thousand Admonitions, will be a proof of stubbornness by a thousand Witnesses. And the torment of the Conscience in Hell will rise in extremity answerable to the number of the Warnings you have had to have kept you out of Hell. All Admonitions slighted in this life, will be remembered in Hell, and not one of them forgotren; and every Admonition will be a new flame, to afflict and torment the neverdying soul. Consider these things, and be no longer rebellious: Let not this Admonition be added as another Witness, to those many which will appear against you.   

LECT. 2. Octob. 17. 1649.  
WE now come to the 
LECT. 2.  handling of the words particularly as they are recorded in the 13. v. Wherefore take to you the whole armour, etc. In which words we have these two things, 1. A serious exhortation and advice given to all Christians. Take unto yourselves the whole Armour of God. 2. The Motives inforceing the practice of this counsel: and they are two, viz. 1. Enablement in opposing, that ye may be able to withstand, they cannot possibly make any resistance if they do not observe this Direction.  
2. A promise of victory, having done all: to stand. There's no good opposing without these arms. And there's certain hopes of overcoming, if they be rightly used.  
I shall first open the words in a short explication, and secondly gather up the strength of them by doctrinal observation.  
Wherefore, take unto you &c: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this cause. This denotes the ground of the exhortation. The Apostle had mentioned, v. 11. 12. great opposition by a powerful and subtle adversary. The Adversary is the devil; set out by a large description. (1) Of his Policy in that expression of, Wiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (2) Of his power, in those expressions of principalities, powers, spiritual wickednesses in heavenly places. The necessity of opposing this Adversary is hinted in the word, Wrestling; we must wrestle and that against a potent and politic enemy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this cause its necessary that we be not unfurnished, but provided before hand. 
Mat. 16. 19 Acts 1. 2. 11.   
Take unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word signifieth to take unto ourselves, or to take up a thing; and sometimes to regain and recover what we have lost or let go out of our possession: we must take up what God offers; and if our Armesbe beaten out of our hands, we must take them up again.  
The whole armour of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It signifies armour of all sorts, whereby the soldier is made fit for an encounter with his Adversary: which is here called the Armour of God, quia nobis divinitùs subministratur, nec in externo ro●ore consistit, Baldvin. in locum.  
That ye may be able; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our ability is not in ourselves.  
To withstand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This word signifies the manner of opposition namely face to face, hand to hand, foot to foot. Dr. Gouge, upon the place.  
In the evil day: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In that evil day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is put for time indefinitely whether long or short, Mat. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word notes sometimes the evil of sin, Math. 9 4. Joh. 3. 19 sometimes the evil of punishment or trouble. So 'tis here, therefore Beza reads it, Tempore adverso.  
In the evil day. It notes tempus Cribrationis; What that day is, and why it's called evil, we shall show hereafter.  
And having done all to stand. This hints a certain victory to him that withstands aright. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth Rem inchoatam provehere eò usq donec absolvatur. The word notes that a christian must expect more assaults than one: and that the victory is not to be expected till all assaults be perfectly finished. Thus for explication. The words thus opened have these doctrines.  
1. That, Every Christian is liable unto an evil day of Assaulting, and temptation from Satan.  
This is necessarily employed in the exhortation: it were superfluous, and unnecessary counsel to advise christians to get this furniture, if they were not certain to have a day of battle. All christians are not actually assaulted alike, some are continually assaulted; others very rarely, yet is there no believing christian freed from these conflicts and assaults: every believer must expect them.  
1 The Scripture speaks of an hour of temptation which shall come upon all the earth, Rev. 3. 10.  
2. Our Saviour, tells Peter that Satan hath desired to have him, and therest of his brethren, that he may sift them as wheat, Luc. 22. 31. He tells them indeed that he hath prayed for him and the rest, that their faith do not fail, but he doth not tell them, that he hath prayed against their sifting. And  
3. We find that many of the servants of God have been under these assaults. Paul, David, Job, And Quod cuiquam, cuivis, that which doth befall any one Saint is liable to all: they have not only been liable to temptations from God, temptationes Probationis, but they have also been liable to temptations from Satan temptationes Deceptionis.  
4. Christ would have all to pray against it, Mat. 6.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some refer it to the providing of the Armour: so the Sytiack Interpreter, ut praeparati, id est, postquam omnia comparaveritis ad hanc obeundam pugnam necessaria, Beza. Others refer it to the assaults of the adversary devictis omnibus hostibus.  
In the handling of this Doctrine, I shall endeavour to open these three things.  

I. I shall show you, What evil day This is.  
II. I shall show you, Why it's called an evil day.  
III Why God suffers his people to be thus assaulted.   
I. Any day, in which God permits Satan and gives him liberty, may become an evil day: temptation will turn the brightest and most comfortable day into an evil and bitter day. Though he be continually assaulting 1 Pet. 5, 8. yet there are some special days and seasons, in which Satan doth more fiercely assault and set upon the soul. I shall name a few. viz. these 8 ensuing particulars.  
1. The time of outward personal calamity and affliction; when God shall by any providence bring a believer under outward calamity and trouble of any sort, sickness, or poverty, or imprisonment, or banishment this is a special day for Satan to assault in. Thus we see it in the case of Job, when God had taken away his goods, and stricken him in his Children, and laid his hand upon his body in a violent manner, than Satan he brings his forces to assault his soul and mind with temptations, vid. Job. 2.  
As such a time Satan assaults the soul with these two temptations.  
(1.) To murmur and to blaspheme God, vid. Job. 2. 9 His endeavour is to persuade the afflicted soul into an ill opinion of his God; that God doth not love them, if he did he would not so distress them. He did prevail with Job in this evil day, to curse the day of his birth, Job. 3. init.  
(2) To use some sinful in direct means to be delivered out of such troubles. This way he assaulted David in the evil day: he persuaded him to fly out of the land of Judea amongst the Philistims, 1 Sam. 27. 1. 2. And in this evil day he assaulted our Saviour with the like temptation, If thou be the Son of God, command these stones to be made bread, Math. 4. 3. It was an unlawful means to work a miracle at the direction and command of Satan. Thus was Nehemiah assaulted Neh. 6. 10. which was (doubtless) from Satan though not immediately, but by the hand of a pretended friend. Thus he tempted Abraham, to equivocate and deny his wife in a day of outward trouble, vid. Gen. 12, 11. 12, 13.  
2. The day of Church-calamity, especially when cruel Heretics and cunning Seducers are risen up. This is one special time of Satan's assaulting such as are truly godly. And indeed this is, I suppose, the evil day of which the Apostles speaks more particularly in this place. We read Act. 20. 29, 30. that the Apostle taking his last leave of this Church of Ephesus, doth by the Spirit of prophecy give them to understand in his farewell Sermon That when he was gone away, there should enter in grievous wolves, which should not spare the flock; and that there should arise seducers from amongst themselves which should preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserve things to draw away disciples after them.  
And now writing to this very Church he doth put them in mind of this evil day, Zanchy in his Commentaries upon this Text gives us this Interpretation, making this day to be meant especially of that time when God permits Satan quasi solutum grassari, et Ecclesiamturbari per tyrannos, per haereticos tam occultos & hppocritas, quàm manifestos. And indeed as this day is an evil day, so it is a fit day for Satan to assault and make his Onset. In such a Day.  
(1) He doth endeavour to prevail with christians to doubt of the truth which they had receiwed & embraced, and many times to cast it off, and to run after fables. You shall find that in such a day as this, Satan hath carried many captive by this temptation, vid. Gal. 1. 6. In this evil day, there was a great Apostasy from the faith of the Gospel. And 2 Tim. 4. 3, 4. we have a prophecy of the defection which should be made in such times, vid. 2 Cor. 11. 2. 3.  
(2) He tempts many in such a day to revile & speak evil of the truth, 2 Pet. 2. 2. Satan is, no doubt, very busy at such a time, both by fear of persecution, and by promise of rewards, and by hopes of sinful liberty to draw off men from the simplicity of the Gospel to embrace his delusions. We find in our own Church by the lukewarmness of most, and the defection of many, that such a day is a great assaulting day.  
3 The day of sinful miscarriage: When a child of God slips through infirmity and frailty into some enormity, this is a special day of temptation to the soul. Satan makes many onsets in such a day, viz.  
(1) He assaults the soul by temptations to Conceal and hid the sin committed: thus he assaulted David, Psal. 32. 3. Satan that drew him into the sin assaulted and tempted him afterward not to confess his sin. And David lay a long time in that snare, till God sent Nathan to set conscience a speaking.  
(2) He tempts the soul to Excuse the sin, at least in part. Thus he assaulted our first parents, first he drew them into sin, & then tempts them to make excuse, The Serpent saith the woman beguiled me, and I did eat, Gen. 3. 13. And saith the man, The woman which thou gav'st me she gave me of the tree & I did eat, Gen. 3. 12 And thus was Aaron assaulted by Satan when he had sinned, vid. Exod. 32. 22. 23. 24. We may see how irrational his answer is: he would have excused his sin, and he doth indeed, by all he saith, aggravate his sin.  
Thus he tempted Abraham to make an excuse for his lying, Gen. 20. 12. She is the daughter of my Father, but not the daughter of my Mother, etc.  
(3) He tempts them in such a day to call in question their Conversion & Regeneration because of their sin. David seems to be under this temptation, when he had fallen into the sins of murder and adultery, Psa. 51. 10. Create in me a clean heart, o God, and renew a right spirit within me. He was tempted to believe that such sins were inconsistent with conversion, therefore he calls for a new Creation. 4. He tempts the soul to despair of remission and pardon, and reconciliation with God. Under this temptation was the Church, in Lam. 3. 42, They prayed and had not present sense of forgiveness, therefore they were ready to question whether God had or would forgive their sin.  
4. The day of spiritual desertion, when God for sin hides the light of his countenance from the soul: Such a day is a peculiar day of temptation; Satan will rage's with violence at such a time.  
(1) He will persuade the soul that God hath utterly cast him off. Thus it was with Jonah, Cap. 2. 4. And under this temptation was Asaph in such a day, Psal. 77, 7, 8. 9 Will the Lord cast off for ever? will he be favourable no more? Is his mercy gone for ever? hath God forgotten to be gracious? hath he in anger shut up his tender mercies? And so it was with Heman, Psal. 88 14. Lord, why castest thou off my soul, why hidest thou thy face from me?  
(2) He persuades the soul at such a time to cast off God and to cast off duty, and to leave waiting upon God. He persuades the soul that all religion is in vain and to no purpose, that he doth but dishonour God in making mention of his name, etc.  
5. The day of extraordinary Enlargement and inward manifestations of God. When the soul hath had more than ordinary communion with God, than Satan usually tempts.  
And in such a day he assaults the soul.  
(1) Which spiritual security, vid. Cant. 5. 1, 2. In the former verse we see Christ and the Church feasting together. Jesus Christ had showed her more than ordinary favour; now Satan takes occasion of tempting the soul; and the next news you hear, she is sung into a spiritual slumber. I sleep but my heart waketh.  
(2) With spiritual pride, Satan then sets the soul upon applauding itself, as if for some worth in itself, it had enjoyed such great enlargements, vid. 2 Cor. 12. 7. The Apostle in that story discovers to us what snare the tempter useth after great Revelations. Euge, Barnarde.  
6. After some great temporal Advancement or Deliverance. When God had given David many victories, and had made his name dreadful to the nations, then doth Satan set upon him, 1 Chron. 21. 1. In the former Chapter you may read of his great successes over the Philistims, and Moabites, and the King of Zobah, and the Syrians and Edomites, vid. Cap. 18. & Cap. 19 over the Moabites, and Cap. 20. you have a list of his worthies. Then Cap. 21. 1. Satan tempts him, etc.  
And the Temptation of such an evil day is, To swell up the heart with pride and vain glory: so it was with David. Satan tempted him to number the people. And so Hezekiah, when God had given him a great deliverance from a mortal 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 only, yet chief of that day. And indeed, this no doubt is a tempting time. This Satan knows, 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 ways: 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 justify 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 evil day is.   

LECT. 3. Octob. 24. 1649.  
II. Why this day is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An evil day.  
NOt in regard of the final conclusion 
LECT. 3  and event of it. For the day of Temptation is to the Children of God, the forerunner 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 than all, and no man shall pluck them out of my Father's hands, John 10. 29. He is greater in wisdom, and he is greater in power. Hell where is thy Victory? Satan cannot show any soul for whom Jesus Christ intentionally died, that he was prevailed against: No, no, neither life, nor death, nor Angels, nor Principalities, nor Powers, etc. 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 Christ's. 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 final issue, it is so far from being an evil day, that it is indeed a good day.  
But it may be called an evil day, in two respects, viz.  
1. In regard of Satan's Intention, he aims at nothing but evil, he means to swallow up, to ruin, to devour, 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 only 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, etc.  
2. In regard of present effects and Apprehensions: It creates many fears, much sadness, many doubtings unto a Child of God, that is in such a condition: Therefore an evil day.  
(1.) Temptation bereaves the soul of present comfort, and fills it full of horrors and tremble. If you read over the 88 Psalms, 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, etc.  
(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 evil speakings, sometimes neglects of duty. Those who are hampered under such Assaults, find and can discover the evil of it, better than we can speak or conceive.  
III. Why doth God suffer his people to be thus assaulted and tempted? Why doth he permit such days 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 God's grace, or power, etc. as he did when he was under the buffet of Satan. Now he understood what Almighty Power was, and what Providence was, and what Faithfulness was, and what infinite Wisdom meant, etc.  
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 spiritual Armour. Christian Graces are best used, and most improved in a day of Temptation. Now he knows how to use faith and patience, and hope, and seethe what strength is in them; he knows now the power of faith, vid. 2 Thes. 1. 11. Now he seethe the efficacy of Hope, and the potency of Prayer: he now seethe the excellency of all his graces, the necessity and usefulness of them, that which he knew before in the Notion; he now knows by Experience, And then  
3. To make them more experimentally feel the love of Christ, in submitting Himself to Temptations for their sakes. The tempted soul knows best the sorrow of Christ's 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 secure them that are tempted, Heb. 2: 18. so he will have his people tempted, that they may the more experimentally know how to prise His Temptations.  
4. To kill their sins, vid. 2 Cor. 12. 7. The bran is sifted out only.  
III. In regard of Satan. 1. God will have him do some service for Himself, and some service also for His people. All the Temptations of Satan are indeed acts of Service, which the Devil doth for God and his Church. Satan did God service, and Paul too, in buffetting of him, vid. 2 Sam. 24. 1. compared with 1 Chron. 21. 1. Satan is but God's Servant, and his people's Drudge, in doing this work for them. He is your Scullion, by his Temptations to rub you bright, etc. As the good Angels are ministering spirits, employed for the good of them that are Heirs of salvation, Heb: 1. ult. so are the wicked Angels too; though in tempting, they neither aim at God's honour, nor your good.  
2. 'tis for the increasing of his Torment. This is done two ways. 1. It adds torment to him, to see himself baffeled and disappointed in his Assaults. He always comes off foiled at last, when he meddles with any of God's Servants. How did Job baffle this roaring Lion? Job got and kept the field, and the Devil with all his Troops were utterly routed.  
3. All his Temptations and Assaults, shall add to his Eternal torment, when he comes to have his last final Doom. The Apostle tells us, that the Angels that sinned are delivered into chains of darkness, and reserved unto judgement, 2 Pet. 2. 4. And all the mischief he doth now in the world will be laid to his charge at that Day. Satan doth but blow his own fire, and heat his own Hell, and dig that bottomless Pit deeper, by his malice and rage, in assaulting the godly: So much the more wrath will be poured upon him, for the kill of Job's Children, and the destroying of his goods, and the tempting of him in his soul. Then shall Paul's buffet, and David's annoying, be returned with fury upon his own head.  
Let all Christians take heed of passing any 
Use 2.  rash sentence, either against themselves, or against any others, that they are not the children of God, because of Satan's assaults. It is the great design that Satan drives on: by the assaulting of the servants of God, to make them question their Election and Interest in God, that so he may take off their hearts from cheerfulness in his service; as is evident in the case of Job. And he doth too much prevail upon many by this means, who through incogitancy and unbelief, are ready to blot their names out of God's book, because of such Conflicts. If God took any delight in me, he would not suffer the Adversary thus to assault me? I cannot either pray or hear, sleep or wake, but Satan afflicts me; God hath made me the Mark of Satan, at which he shoots his Arrows continually. This Doctrine may be a Cordial for such Christians: Thy condition may be made uncomfortable, by reason of Temptations; but all that Satan doth, or can do, is not able to make thy condition unsafe. Job was Job still, even when Satan shot at him; Peter was the beloved Disciple of Christ, though he was sifted by Temptations. Paul was a chosen Vessel still, though the Messenger of Satan did sore buffet him. Yea, to put all out of doubt, Jesus Christ himself was as sorely assaulted, as thou canst be, and yet the Elect of God, in whom his soul delighted, Esa. 42. 1. Read but the fourth Chapter of Matth. ver. 1, 2. and 11. and do but consider that Story well, and it will prevent thee from being discouraged in the day of thy Conflict. 1. God permits Satan there to appear in a bodily shape to Jesus Christ, ver. 3. This is more than God hath given him leave to do against thee. If it were thus with thee; yet thou shouldst not conclude any thing against thyself. 2. God permitted him to have power to carry and transport the body of Christ from place to place, ver. 5, 8. He had liberty given him to transport the body of Christ, first from the Wilderness, to the City; and from the City, to the Pinnacle of the Temple. This hath not yet befallen thee; If it had, there would be no cause to conclude thyself cast off by God. And if you look upon the Nature of the Temptations of Christ, you will then find a threefold Onset, and a threefold Repulse.  
First, Temptation is, ver. 3, 4. There he tempts him. 1. To question his Sonship, If thou be the Son of God, etc. 2. He tempts him to question the Care and Providence of God over him, that he suffered him to be hungry, and to want bread. Surely, his Care was not great that had not provided any thing for him, after so long fasting. And then, 3. He tempts him to use indirect means, for present supply, to work a Miracle at his Command; Command that these stones be made bread.  
2d. Temptation is, ver. 5, 6, 7. There Satan tempts him to take away his life: If thou be the Son of God, cast thyself down, etc. And he brings Scripture to set on this Temptation, though he wrested the meaning of it: It's possible Satan may tempt a dear Child of God, to lay violent hands upon himself.  
3d. Temptation is, v. 8, 9 He tempts him there to Idolatry, Blasphemy; to deny the true God, and to worship him as his God. All these will I give thee, etc. Let this Scripture be well studied, and it will preserve you from concluding yourselves Reprobates, because of Temptations; especially considering this, that one Reason why Christ would suffer himself to be assaulted, was, that his Temptations might be as a staff to uphold his servants in all Ages, from being overmuch discouraged under their Temptations.  
And then further, God doth put honour upon his people, by suffering them to be assaulted. God did much honour Job, by calling him out to fight with Satan, and to overcome him in open war. It was an honour which God put upon Paul, that he should be called out to play at Cudgels with Satan, and to win the field of him, through the power of Christ. It's counted an honour amongst Soldiers to be singled out to some difficult service: so it is in the Spiritual Warfare.  
And besides; Such violent Temptations, they are rather hopeful Evidences that we are the Children of God, then otherwise; especially, when we find desires to oppose them. Those whom an Enemy hath already in his power, they are not usually assaulted much: Assaults are made upon such as are unsubdued, and stand out in opposition, etc.  
What great cause all the servants of GOD have to be watchful, and to stand continually upon their guard, that they may be prepared and provided for these evil days of Temptation. Do not say, I am sure to be freed from Temptation, the evil one shall not come near me. This security is like to bring the evil day sooner upon you; and if it come upon you unprovided, it will be a very sad day. Soldiers that are besieged by a strong and watchful Adversary, if they be secure & sleepy may be surprised on a sudden. Invadunt urbem vino somnoque sepultam. Every Christian hath a strong & watchful adversary lying in siege to annoy him; & his security may betray him into his Enemy's hand. It is good counsel which the Apostle gives to this purpose, 1 Pet. 5. 8. Be sober, be vigilant, because the Devil your Adversary goeth about as a roaring Lion, seeking whom he may devour. Satan's work is to compass the Earth, and to walk up and down in it, Job 1. 7. And if he find Christians like the Inhabitants of Laish secure, and quiet, he is much encouraged to make desperate assaults upon them. The Scripture speaks much in the commendation of Holy Fear; it's one of the best Preservatives in the World, to keep the Soul out of snares. Blessed is the man that feareth always; but he that hardeneth his heart shall fall into mischief, Prov. 28. 14. Noah's fear made him prepare an Ark at the Command of God; by which, he and his Family were preserved, when the rest of the careless World were drowned, Heb. 11. 7. He was fearful, and provided against dangers, which were not yet within the Ken of his Eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The things, which he provided for, were at a great distance 120 years off; He might have reasoned thus with himself, I may be dead long before the Flood. He was now 500 years old, and yet he was religiously afraid, and set himself to prepare for it. Satan's Temptations are within the clear view of every Christian: therefore, it's prudence to be provided against them, and that speedily: And the rather should we do this, because the end of all these premonitions is, to shake off carnal security, and to put ourselves into a fit posture to receive this Assailant.  
What cause of thankfulness unto God have all those christians who are freed and delivered from this evil day? Doth God keep Satan chained up that he doth not annoy thee? art thou preserved from his vexations? Certainly thou hast cause every day to return praises for this unto thy Saviour who keeps thee so in safety, that the evil one doth not touch thee. And we have the more cause to do this (1) because we put ourselves daily into his hands and yet are preserved from him; we even allure Satan to set upon us, and send messengers daily to him to invite him to make assaults, and yet God is pleased to restrain him. And then (2) because he is eager to set upon us: never was any ravenous hungry Lion more greedy of his prey then Satan is to prey upon the soul by temptation. Our Saviour would have us to pray daily that God would keep us out of the devils hands. Mat. 6. 13. Led us not into temptation, but deliver us from the evil. And whatsoever we are to pray against as an evil, we should be thankful to God for preservation from it as a great blessing. Did we but feel those heart-akings which some of the godly do groan under, by reason of the vexations of the Evil one, we would not rise in the morning, nor go to bed at night, without praising God for our freedom from him.  
This lets us see what difference there is between the state of the godly on earth and the 
4. Use.  state of the godly in Heaven. In this life they are liable to assaults, but in the other life they are set free from all batteries: here they are militant, there they shall be all triumphant: here they walk in Arms, there they sit with Palms in their hands, Crowns on their heads and white Robes upon their backs. In heaven there's no sin, and therefore no temptation: the earthly Paradise was not free from temptation; but in the celestial Paradise, there's no tempter. The Devil for his sin was once cast out of Heaven, and there's no reentry thither, Rev. 12. 8. He hath his diocese on earth, as ye heard out of Job. 1. 7. There he rags and there he fights, but he hath no room in Heaven, he is the Prince of the power of the air, Eph. 2. 2. but he can ascend no higher. If you can but make shift to yet well out of the world, Satan and you shall have done for ever.   

LECT. 4th. Octob. 31. 1649.  
Ephes. 6. 13.  
WE have done with the first Doctrine that Christians are liable to an evil day of Temptation. The second Doctrine followeth, which is also employed, viz.  
That it is the duty of every Christian, manfully to withstand and oppose Satan in the evil day of Temptation. We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As often as the Devil shall rise up against us, so often must we rise up against him, and make resistance; whether he assault us immediately by throwing his suggestions and injections into the soul with his own hand, or whether he make use of any other Instrument to tempt us in his stead; whether the Instrument be a friend, or an enemy; whatsoever kind of Temptation it be, or whatsoever way of assault be used, it is the Duty and part of a Christian, to make open and resolute resistance.  
I shall 1. Frove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That it is so. 2. Prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why it is so.  
1. For the Quodsit. Let these three things be considered, which do sufficiently make it out.  
(1) What ever is positively and peremptorily commanded unto Christians, that aught to be performed: The Command of God lays an obligation upon the soul, which is indispensible. But God chargeth this upon all, by way of Precept. I shall bring two Texts, James 4. 7. Resist the Devil, etc. And again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  1 Pet. 8. 9 Your adversary the Devil, as a roaring Lion walketh about, seeking whom he may devour, whom resist steadfast in the faith. In which place these 2. things are to be observed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  First, the Devil's unwearied diligence in assaulting, he goeth about, casting his darts, and spreading his snares, that he may surprise and catch us. And secondly the Christians Duty in reference to these assaults: He must resist steadfast in the faith. Eph. 4. 27.  
(2.) The commendable examples which we have in Scripture, are to be imitated; Now we have very Rare examples of this Duty. We have the example of Christ, and of holy men, led by the spirit of Christ. He resisted both the immediate, and the mediate Assaults of that Wicked-one. In Matth. 4. we have Satan appearing to Christ in a visible shape, tempting him, and fight with him. He makes a threefold assault, If thou be the Son of God, command that these stones be made bread, v. 3. If thou be the Son of God, cast thyself down, v. 6. All these will I give thee, if thou wilt fall down and worship me. v. 9 And we find a threefold opposition. It is written, Man shall not live by bread alone, but by the word of God. v. 4. It is written, Thou shalt not tempt the Lord thy God, v. 7. And again, it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. v. 10. Though our Saviour was patiently contented to be buffeted by men, yet he would not endure the buffet of Satan. When the Jews smote him with the palms of their hands, and with reeds upon the head, he made no resistance: but when Satan smites him with temptations, than he opposed. And when he assaulted him by an Instrument, we find he made the same Opposition. In Mat. 16. 22, 23. Our Saviour had there discoursed with his Disciples about his passion, verse 21. The Son of man must go up to Jerusalem, and suffer many things of the Elders and chief Priests, and Scribes, and be killed, and the third day be raised again. The Devil knowing well, that the Death of Christ would be the ruin of his kingdom; for he remembered what was threatened in Paradise, Gen. 3. 15. The seed of the woman shall break the Serpent's head: Therefore he instills this motion into Peter; if it were possible, to divert him from the work of Redemption. Our Saviour seeing from whence this suggestion came, makes a violent resistance, Get thee behind me Satan, thou art an offence unto me. The very same words he uttered to Satan, immediately tempting him, Matth. 4. 10. he now useth to Peter, the Deputy of Satan in this action, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And as our Saviour, so those who were acted by his spirit: Job when his Wise was made the Devil's hand, to convey poison into his soul, in the evil day of his affliction, he doth resolutely oppose the Temptation: Curse God, saith she, and die, Job 2. 9 Rid thyself of this intolerable burden, which is heavier than death itself. Thou speakest, saith he, as one of the foolish women speak, What, shall we receive good at the hand of the Lord, and shall we not receive evil also? vers. 10. He would not drink of Satan's Cup, though his own Wife was made the Cupbearer, but puts it away from him with indignation, and just rebuke.  
(3.) We are commanded to pray, that God would not suffer us to be led into temptation, so as that we should consent and yield to it, Matth. 6. 13. Led us not into temptation, but deliver us from the evil. In which Petition we pray, that, if God do suffer Satan to break lose upon us, and to shoot his Arrows at us, yet that he would not give us up into his power, but enable us by his grace, that we may never yield with willing consent, to comply with any of his Temptations. Now it's a sure Rule, That what good we beg by prayer, from the hand of God, we use all lawful means to accomplish; And whatsoever evil we pray against, that we diligently use our own endeavour, by all good means, to avoid and eschew the same; otherwise our prayers will be but idle, unbelieving Prayers, & mere taking of the name of God in vain: we must Work out our salvation, as well as Pray that we may be saved: yea our very praying for salvation, lays this obligation upon us, to work out our salvation: Our very praying for our daily bread, binds us to use holy labour and diligence, that we may have bread to eat; and our very praying for remission of sins, engageth us to join Repentance and Faith in Christ, that our sins may be forgiven: so doth our praying, that we may not be overcome by temptation, engage us to make resistance against assailing temptation. When the Children of Israel were endangered by the Egyptians behind, and the red Sea before; Moses cried unto God by prayer: And when he had done, stood still; saith God to him, Exod. 14. 14. Wherefore criest thou unto me? Speak unto the Children of Israel, that they go forward; but lift thou up thy rod, and stretch out thy hand over the Sea, and divide it. As if God should have said: if you pray to be delivered, you must work to be delivered: you must watch as well as pray. If you would have me to save you, you must use all lawful means for your own preservation. And we have the like reasoning with Joshuah: When there was such a defeat received before the City of Ai in the Land of Canaan, Joshuah and the Elders of Israel fell down before the Lord, and cast dust upon their heads, and make a very pathetical and fervent prayer, Cap. 7. 6. 7, 8. Alas, O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hands of the Amonites, to destroy us, & c? The Canaanites and all the Inhabitants of the Land, shall hear of it, and shall environ us round about, and cut off our name from the earth, etc. Saith God, v. 10, 11, 12, 13. wherefore liest thou thus upon thy face? Israel hath sinned and transgressed my Covenant, etc. Up, sanctify the people, etc. As if God should have said, If you do expect to have this breach repaired, you must removere prohibens, take away that which hath brought upon yourselves, and which will continue this ill success, if it be not removed. Thus for the Quod sit, That it is so.  
2. For the Cur sit, Why it is so. There is very great reason for this Opposition.  
(1.) From the worth and preciousness of that which lieth at stake in this controversy. Satan's name is in Hebrew Abaddon, and in Greek Apollyon; and in English, A Destroyer, Rev. 9 11. And the end of his design in all his Assaults, is answerable to his Name, he comes to rob, kill, and destroy; and that not the body and outward man only, but that which is of more value than all the world besides, the Immortal Soul.  
Satan saith, as the King of Sodom to Abraham, Gen. 14. 21. Give me the Souls, and take the goods to thyself. He matters not who carry away all other spoil, so that he may have the soul for his Dividend. He fights against them by his Temptations, that he may deprive them of that eternal and exceeding weight of glory. Hold fast that which thou hast, that no man take thy Crown. Rev. 3. 11. Satan doth not contend for Counters, but for Crowns; and those not temporal and corruptible, but eternal and incorruptible, 1 Cor. 9 25. Non controvertitur de limitibus, sed de ipsâ haereditate. You read of an Inheritance incorruptible, immortal, undefiled, and that fadeth not away, reserved in Heaven for you. 1 Pet. 1. 4. The end of all Satan's Assaults, is to wipe you of this Inheritance. He assaults you, that he may bring you into bondage to his Commonwealth and Tyranny, the worst of all Tyrannies. Contentions and oppositions for trivial and trifling matters, are not worth taking up; and if they be taken up, every prudent man will soon lay them asleep; but when great things are at stake, Cowards will be valiant. Such is the matter of a Christians opposition. Ergo.  
(2.) From the justness and lawfulness of the War. There are two things which make a War lawful and just. 1. The Call of a just Authority. 2. A just cause. If either of these be wanting, there can be no comfort in undertaking any War. To go forth in any public War against any, without the Call of lawful Authority, is to commit murder. I say in public War, because in case of absolute necessity, when a man is assaulted by Thiefs and Robbers (pro termino in divisibili for that very instant) he is his own Magistrate. Andrews upon the Commandments. p. 741. Exod. 22. 2. Necessitas dicit legem Legi. It's observed, that when Joshuah was dead, the Children of Israel could not go out to war though with the Canaanites, whom God had devoted to destruction, till they had received Authority from God, they would first have a lawful Guide, Judge 1. 1. After the death of Joshua, it came to pass, that the Children of Israel, asked of the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them? And David would not fight with Goliath, until he had a commission from Saul, 1 Sam, 17. 37.  
And to undertake a war when the cause is not just, is no less than a breach of the same commandment, Thou shalt not kill. Especially in the magistrate who makes such a war: for whether the private person who is a subject, is to dispute the law fullness of the Prince's war; or whether he be not engaged to assist upon his command, if he know not the war to be absolutely unrighteous, is a great dispute; but it is without controversy that the Authority making an unlawful war, is guilty of Murder. But now in this matter, there is a concurrence of both these, (1) you have a lawful Authority calling you out to fight. God who is the Supreme Authority, to whomall creatures own obedience and subjection, he calls you to make opposition against Satan.  
And then. (2) The cause is very just. For Satan in assaulting any of the Children of God is a mere usurper: he hath no right over you, you are not his but the Lords, by creation, by redemption, by special dedication, etc. Satan is Tyrannus sine titulo: you do but defend your own souls, and the Territory and Dominion of God and Jesus Christ in you and over you, whose Dominion you are bound to preserve.  
3 From the Necessity of opposing: There's no other means which can do us any good, if this be neglected. There are but these four things which can be imagined to help an assaulted Christian. Flying, Yielding, Compounding, & Opposing; now none of these besides the last, will be available in this case.  
1. Flying is to no purpose: Whither can he Fly? (1) There's no castle or place of refuge on earth which can keep out Satan. The Devils are Spirits, Spiritual wickednesses, Eph. 6. 12. and we know no earthly place can keep out a Spirit. Spirits have not flesh and bones, they can easily penetrate into any place: you cannot keep out the air out of any close Dungeon; and how then can you keep out Satan who is more spiritual than the air or the light? (2) The Devil is swift of foot, he can easily overtake you, if you should fly. And ti's observable that in all the spiritual Armour there is nothing appointed to cover the backparts. If you once turn your back, you give the Devil a fair mark where his Arrows will presently fasten.  
2. Yielding will not help you; the Devil is a very merciless creature: he that submits himself to his fury, puts the Knife into his own bowels. The Devil gives no quarter to any sinner that ever yields some. Say of the Lion, that he will spare the prey that lieth under his feet; but this roaring Lion the Devil is most cruel to them that stoop. And then besides; he that yields, puts himself out of the compass of Christ's prayer. I have prayed for thee that thy faith fail not, Luc. 22. 32. Christ doth not make intercession for yielding sinners, but for opposing sinners; he prays that the faith of contending sinners do not fail, but he doth not intercede that such as will not fight, should be defended.  
3 Compounding is unavayleable: Satan will never make any composition but for his own advantage: and the Devil's advantage will be the sinner's detriment if not his destruction. And besides; if he should seal to any good terms, yet would he keep none. He is a perfidious creature, as well as a merciless creature: when he speaketh a lie, he speaketh of his own; forhe is a liar, and the Father thereof, Joh. 8. 44. I will be a lying Spirit in the mouth of all his Prophets, saith Satan to God, when he had power given him over Ahab. 1. Reg. 22. 22. He is a dissembler, therefore when he maketh his voice gracious, believe him not: for there are seven abominations in his heart, Pro. 27. 25. The Devil sometimes transforms himself into an Angel of light, 2 Cor: 11. 14, but he is never more an Angel of darkness than when he is transformed into an Angel of light. He is never a greater enemy than when he appears in the shape of a friend. When he set upon our first parents, he came to them as a friend, pretending his grief that they were debarred from the tree of knowledge, & makes himself a greater friend than God was. Hath God said, Ye shall not eat of every tree in the Garden? Gen. 3. 1. as if he should say, My soul is troubled for you, that the desire of your soul should be withheld from you: take but my counsel, your condition shall be bettered: But what was at the bottom of that friendship, we find by sad experience. When he set upon the second Adam, he pretends the like friendship to him; If thou be the Son of God, command that these stones be made bread, Mat. 4. 3. He seems to be much affected, that a person of such worth as Christ was, should want bread, after forty days fasting; but his intention was to have choked Christ, and all his Elect, with his bread. If ever Satan reach out his hand to kiss you, be sure there is a dagger under his garment to stab you; like Judas, he hath the greatest prank of Treason to act, When he comes with an Hail Master.  
(4) From the benefit of resisting: As there is hazard of ruin in submitting; so there is certainty of Victory in opposing. When Christ had made avaliant resistance, the text saith, the Devil gave way, & left him, Mat. 4. 11. And so will he, at least, be enforced to leave, if you continue in your opposition. We have not only a Promise for this, Jam. 4. 7. but we have many Experiences: Job, by his constancy in opposing, over-came the Tempter at last: God appears in the end of the battle, and gives him the garland Cap. 42. 7, 8. Peter was sifted much, but he overcame at last. Paul was long and sorely buffeting; yet triumphed before his death in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of Victory, 2 Tim. 4. 7, 8. and is now in despite of the Devil a triumphant Saint. And all that glorious Company in Heaven, who are described with Palms in their hands, and Robes upon their backs, and Crowns upon their heads, Rev. 7. 9 are at this present, singing the song of Victory unto God, and unto the Lamb.  
Reproof to two sorts of persons: 
Use 1.   
(1.) Such as, instead of withstanding Satan the evil Spirit, withstand and oppose the Spirit of Christ, quenching, and grieving, and resisting his blessed Motions. Steven says this to the charge of those obstinate Jews, Act. 7. 51. Ye stiffnecked, and uncircumcised in heart and ears, ye have always resisted the Holy Ghost; as your Fathers did, so do ye. There are many in this way of opposition, resisting the Spirit in the Ministry of the Word, and in the immediate motions and suggestions put into their hearts. When the Spirit moves them to pray, they oppose him: When the Spirit bids them hear, they stop their ears; and when the Spirit bids them, Seek ye my face; they answer, Thy face will we not seek. I would have such men to consider a few things seriously: These two things.  
1. There's no man knows whether the Spirit will move once more in his heart, or no: That which Solomon saith in another case, we may as truly say in this case, Eccles. 8. 8. There is no man hath power over the Spirit, to retain the Spirit. The Spirit of God is a free Agent; He works when, and where, and as long as he pleaseth; he bloweth where he listeth, etc. Many a man would now be glad to feel those movings upon his soul, which he hath stifled formerly by his own sinful opposings, but cannot redeem them.  
2. How unable you will be to act in any good, when the Holy Spirit of God is silenced. 'Tis the Spirit of God which works in you, both to will and to do, Phil. 2. 23. And if this Wheel do not turn, there will never be any good motion in the Soul. The Soul without the Holy Spirit, is but as a dead Corpse with a living soul, not able to act at all: If there be neither Wind nor Tide, the Ship cannot sail. The Spirit of God is both the Wind and Tide of all Motions in the soul; and if this stir not, there is no action. It is with man, in regard of spiritual operations, as it was with the Wheels in Ezekiel's Vision, and the living Creatures, Ezek. 1. 19, 20. 21. When the living Creatures went, the Wheels went by them; and when the living Creatures stood, the Wheels stood; and when the living Creatures were lifted up, the Wheels were lifted up etc. The Soul of Man is a Wheel which is fit for motion; but it cannot move when the Spirit of God doth not move: If the Spirit stand still, the Wheels stand still; and if the Spirit be lifted up, the Wheels are lifted up: otherwise no motion.  
(2.) Such as instead of withstanding the Assaults of Satan, do indeed carry on the assaults of Satan; use all means they can, that they may both fashion, and animate, and give breath to all Satan's Conceptions, in their own, and others hearts. They hatch the Cockatrice eggs, and wove the Spider's web, Isa. 59 5. They are ready to put Tools and Instruments into the hand of the Devil, and to do his work for him. The Apostle speaks of some that make provision for the flesh, to fulfil the lusts thereof, Rom. 13. ult. So, many make provision for the Devil, that they may accomplish his temptations: They use all means to edge his temptations, that they may pierce to the bottom: they put feathers upon his arrows, that they may fly swiftly. Jonadab was guilty of this sin towards Ammon; He sets on the temptation of the Devil, and promotes sin, and becomes a Pander to his lust, 2 Sam. 13. 4, 5. Jezabel she promotes Satan's temptation against her husband; I will, saith she give thee the vineyard of Naboth, 1 Reg. 21. 7. She became a very Devil to her Husband, so do many persons to themselves go up and down, seeking occasions and opportunities, to further Satan's temptation. If Satan tempt them to drunkenness, they go presently abroad to seek Companions; and if he persuade them to uncleanness, they use all helps and incentives to that sin, etc. It is a very cursed thing, and a sacrilegious sin, to help the Devil against Christ, either in your selves, or others. The Serpent was cursed for being an Instrument to the Adversary, in his assaulting of our first Parents, Gen. 3. 14. And Jezabel bears this infamous brand; She made Ahab to sin. Jezabel his wife stirred up, etc. Such as blow up Satan's sparks of temptation in their own hearts are Felones de se, Self-Murtherers, which of all Murderers are the most bloody, and confiscate all they have.  
Exhortation: to persuade all Christians to 
Use 2.  this resolution. Play the men, and stand out against the Devil and all his Instruments. Keep your footing, and yield not in any case; though he come upon you, as Goliath did upon David, with open mouth; yet keep your ground, and flinch not at any hand. And for your encouragement, consider:  
(1.) That Satan is but a Creature, though he be strong and cruel; yet his strength is but a created strength: he is potent, but not omnipotent. Omnipotency is incompatible to a Creature. He is the strong man armed; but Jesus Christ is stronger than he: and though you cannot, yet he can disarm him, and take away that wherein he trusteth, Luke 11. 22.  
(2.) That he is a Creature under a Curse: This may take off much from that dreadfulness which many look upon him with, vid. Gen. 3. 14. Cursed shalt thou be above all the Beasts of the field▪ etc. There is nothing which may more encourage a Child of God in his spiritual Encounters, than this, That all he disputes against are under a Divine Execration: Gods Curse is a weakening thing.  
(3) He is a wounded and conquered Creature, Gen. 3. 15. He shall break thy head, and thou shalt bruise his heel. Our Saviour, I remember, encourageth his Disciples against troubles from the World, by this very Argument, I have overcome the World, Joh. 16. 33. He hath overcome the Devil, as well as the World, for he triumphed over Principalities and Powers on the Cross, Col. 2. 15. Christ put Satan to flight in his assaults, Matth. 4. 11. and that as our Head. Satan overcame all Mankind in the first Adam; but in the second Adam he is overcome by all the Elect in Christ's Victories, Ephes. 2. 6. So in this.  
(4) He is a chained Creature also, Rev. 20. 1, 2. God keeps him fast in Irons; he was put into Fetters ever since his (2 Pet. 2. 4.) first Rebellion, and he cannot shake them off, Judas 6. And this chain doth so confine him, that he cannot stir, until God slack his Chain. Let me touch his flesh and bone, and he will curse thee to thy face; Job 2. 5. And ye know 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 than a Swine? I shall to these Encouragements add one more: Remember your Sacramental Oath in Baptism made to God: than it was, you took Prest-money to serve in God's wars; And that you should oppose the Devil, was a part of your engagements: Perjury is a heinous sin; 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 careful 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 fight an enemy in his own Territories; prudent Warriors 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. 
WE have done with the 
LECT. 5  2d. Doctrine, That it's the duty of a Christian to withstand Satan in the evil day of temptation: The third Observation followeth, viz.  
Whosoever would be able to withstand Satan 
Doct. 3.  in the evil day of Assault, must be careful 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 show 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 show 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 Armour of God?   
Jerome thinks, 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, etc.  
But I suppose in this place, by the Armour of God, we are to understand these two things:  
First, The Graces of God's Spirit; such as Faith, Hope, Patience, etc. This the Apostle clearly showeth in the following verses, where he reckoneth up the particulars of this Armour. He mentions the Shield of Faith, the Helmet of Hope, the Breastplate 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 Arms which Christians should use in this Warfare, vid. Rom. 13. 12. Grace's 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, etc. 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 Arms 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 works 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, establish, strengthen, settle, etc.  
2. And for the Ordinances, they are also Divine Institutions, prayer, preaching, Sacraments are all of God's appointment. He gave some to be Apostles, some Evangelists, some Prophets, some Pastors and Teachers, for the work of the Ministry, etc. Eph. 4. 11. 12. None of the Ordinances could have any spiritual 
Math. 28. 19  efficacy, if they had not a divine Original.  
They could neither convince the Conscience, nor convert the heart: they could neither terrify, nor comfort, cast down, nor lift up the soul, if they were not of a heavenly Descent.  
(2.) As this Armour is of Divine Original, 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 Soldiers, that they should use it, he hath charged them positively, that whensoever they go out to battle, they should gird themselves herewith. And  
2. By the many signal and remarkable Victories he hath bestowed upon his Servants, when they have been careful to make use of it, he hath always 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 prays, 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 always present with his Ordinances, and with his Servants, whensoever they are either publicly, 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 graces of his Saints. Awake o Northwind, and come o South, blow upon my Garden, that the spices thereof may flow forth, Cant. 4. 16. If God did not exerci●e his providential care in preserving, as well as he put forth his creating Power, in planting grace at first: the roots of grace would not only, not blow forth, but die, and come to nothing in a short time: faith is that which keeps us; but it is God which keeps our faith, and all our other graces are in his hand.  
And as our graces, so are the Ordinances also preserved, and maintained by God. These Candles would soon be blown out, if he did not keep them burning by his continual care and watchful providence. As Christ hath the Stars in his right hand, Rev. 2. 1. so he hath all the Ordinances in his right hand.  
(4.) They are the Armour of God, In regard of their success and efficacy. All the virtue of this Armour, depends wholly upon God alone, & not upon the Creature; (1) for our graces, they are strengthened by his power, Isay 41. 10. Fear not, I am with thee, be not afraid, I am thy God, I will strengthen thee, yea I will help thee, yea I will uphold thee with the right hand of my righteousness. Our Faith, and Hope, and all our graces would be broken to shivers, at one stroke of temptation, if the Lord did not establish and confirm them. I will strengthen the house of Judah, and I will save the house of Joseph, and I will strengthen them in the Lord, and they shall walk up and down in his name, saith the Lord, Zech: 10. 6. 12, This is that which our Saviour tells Peter, Luke 22. 32. I have prayed for thee, that thy faith fail not. We could never resist the violent assaults of Satan, if the Lord did not undergird our graces with his own Almighty strength. This is plainly laid down in this very Chapter, verse 10. 11. be strong in the Lord, and in the power of his might, Put on the whole Armour of God. God will not strengthen us, if we neglect this Armour, and this Armour will not be able to defend us, unless God give it power. My grace is sufficient for thee, for my strength is made perfect in weakness, 2 Cor. 12. 9 Paul's graces would presently have been broken, 
1 Cor. 15. 10, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  had not God's strength been perfected in his weak graces. This power made them impregnable.  
(2.) For your Ordinances of God, which are the other part of this Armour, It is from God that they are enabled to do us good in temptation. The Weapons of our Warfare are not carnal, but mighty through God, for the pulling down of strong holds, 2 Cor. 10. 4. The paper walls of prayer, preaching, Sacraments, are so thin, that they would never hold out against all the strong Gun-shots of Satan, were they not fortified by a greater power than their own. These Glasse-windows could not hold out in these violent storms, if they were not covered with the strong Curtains of Divine power. These Sandy banks would be washed away with one single flood of temptation, if the strength of the Almighty did not stand as an invincible Breast-work to secure them: these Pitchers would presently be dashed in pieces, and these dim Lamps soon extinguished; did not God uphold them. The Sword of the Lord, and of Gideon: this was gideon's word, when he went with his Pitchers against the Midianites, Judas 7. 18. gideon's Sword would soon have been beaten out of his hands, had not the Sword of the Lord been drawn to defend his Sword. The Ordinances of God are but like a Barley Cake which would never tumble down, against the Hosts of this King of Midian, did not the great Jehovah take them into his own hand, and put power into it.  
3. Why should Christians take unto them this Armour. I shall give these two Reasons, viz.  
(1) From the uneffectualness of all other Armour. It is impossible to prevail against the Devil any other way. There are but three kinds of Weapons. The Weapons of men, The Weapons of the Devil, and the Weapons of God. (1.) The Weapons of men are such as carnal reason puts into our hands: as Physic, and pleasant Company, and earthly delights, etc. These will not serve us in this War. Physicians may do some good to purge out Melancholy, and other abounding humours, which Satan makes some use of, to help him in his assaults; but this will not do the cure perfectly. The assault is made not upon the body, but upon the soul; and the bodily Physician cannot give any receipt to antidote that. They may antidote the body against pestilential infections; but the Apothecary's Shop hath no Medicine which can preserve the soul from a temptation, nor heal a spiritual wound. There are some bodily diseases which they cannot cure; there are scandala medicorum. We read of a diseased Woman in the Gospel, which had been many years under the hands of many Physicians, but could not be cured till she was touched by the hand of Jesus Christ, Mark 5. 26. And if a bodily disease put them so to it, what help can the soul have from them in a day of temptation? As Job said to his friends, when they reasoned with him, so it may be said to the most learned and religious of Physicians; Ye are all Physicians of no value, Job 13. 4. In this matter the soul, the Conscience, the inward man is not the subject of the Physicians Act, but the body. I shall conclude this with that which God speaks concerning Ephraim in another case, Hos. 5. 13. When Ephraim saw his sickness, and Judah saw his wound, than went Ephraim to the Assyrian, and sent to King Jareb, yet could he not heal you, nor cure you of your wound. If a College of Physicians were convened together, to prescribe remedy for a soul vexed with temptation, they could administer nothing effectual to heal such a wound. Nor will pleasant Company, nor earthly delights do any good in this case. They may a little alleviate for a time, but they cannot cure. The Servants of Saul, when they saw their Lord troubled with an evil spirit, advise him to this way of Remedy: Let our Lord command thy Servants which are before thee, to seek out a man who is a cunning player on a Harp; and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well, 1 Sam. 16. 15, 16. But although David by his Music cheered him for the present, as is recorded, ver. 23. yet the disease was not cured, the evil spirit returned to him again afterwards. Carnal delights, and sinful pleasures, they are the Devil's Engines which help him on with his work upon your soul: they are his Proneers, which make the rough places smooth, they make the breaches of the soul wider than they were before, that Satan now enters more easily than he did, and spoils the soul, though perhaps more insensibly, yet not less violently. saul's Armour will do no good against Goliath, 1 Sam. 17. 38. 39 And as the Weapons of men cannot profit, much less can (2.) the weapons of Satan do any good. Exorcisms, spells, enchantments, cross, & such like Diabolical Devices, are very unlike to help the soul in these Battles. This is to cast out Satan by Satan, which our Saviour makes to be a very improbable thing. How can Satan cast out Satan? Mark 3. 23. The Devil is a politic Creature, too wise to make Engines to annoy himself. Division would soon destroy his Kingdom, therefore he will not fight against himself; Or if he do seem to be overcome at any time, by any of these weapons, which he puts into thy hand, it is but that he may by this means make thee faster in his snare. A wise Soldier will suspect any weapon sent from his enemy: when Saul went to the Witch at Endor, to be relieved in his evil day, Satan answered him; but he did by this means get faster hold than he had before: so vain are all these weapons.  
(2) From the effectualness of these weapons: they have ever been successful when they have been used aright by any of God's Servants: What is said of the bow of Jonathan and the sword of Saul is truly said of this Armour, they never returned empty from the blood of the slain, and from the fat of the mighty, 2. Sam. 1. 22. never any harnessed with this Armour lost the field finally. 'Tis Armour of proof, it may be battered, it cannot be quite broken. There are thousands and ten thousands in heaven triumphing at this day, who have overcome that red Dragon, and all his hosts by this Armour.  
IU. Why we must take the whole Armour.  
(1) Because Satan will be sure to encounter us on every side, he useth all kind of temptations, besiegeth us round, and therefore we must have all kind of Armour. He hath temptations for the head, therefore we must have a Helmet to keep that safe: he hath temptations for the heart, therefore we must take the Breastplate: he hath temptations for the feet, therefore we must not leave off the shoes of the preparation of the Gospel, etc. There is not any part of the soul or body, but he assaults it with peculiar and proper temptations, etc. No man knows where Satan will shoot.  
(2.) Because if any place lie unguarded, it will be as dangerous, as if the whole were unarmed. Satan will creep in at any hole; and wheresoever he smites, he smites mortally. 'Tis as good to have all naked, as any part unweaponed. Satan is an exact Marksman, he can shoot at an hairs breadth, and not miss the Mark, as it's said of those Benjamites, Judges 20. 16.  
(3.) There is such a connexion between one part and another, that the absence of but one weakeneth the strength of all the rest. For the Graces of the spirit: there is such a concatenation amongst them, that if one be left behind, all the rest are much loosened and made less serviceable. They are as links of a Chain, one helps to keep another; so that if you do but break one, the rest drop asunder. Tribulation worketh patience, and patience experience, and experience hope, etc. Rom. 5. 3, 4. All the graces are as the stones of a building, or the beams of an house, they corroborate and strengthen one another: faith strengthens love, and love helps faith, and love and faith quickens hope, and hope sets joy on work, etc. It were easy to show you what mutual dependence one of the graces hath upon another. And so do the Ordinances which are another part of this Armour, they help one another: the word helps us in prayer, and prayer help● us in managing the word, and the word and prayer make the Sacraments useful, and the Sacraments again they fit the soul for the word and prayer, etc. So that he that shall neglect any piece, doth necessarily much enerve all the rest.  
(4.) He that shall neglect any, may expect that God should even curse the rest to him, as a punishment of that neglect. For to leave off any piece of the spiritual Armour willingly, argues in a man, (1.) Spiritual pride and confidence of his own strength; he thinks himself not to want so much as God hath provided: it argues, (2.) Disesteem of that piece of Armour which is neglected, that there is neither desireableness, nor usefulness in it: and it (3.) argues sloathfulness and security of spirit: and then it argues (4.) contempt of God and his Authority, in prescribing what he would have his Soldiers to observe, etc. For as the Apostle argues in another case, he that said, Do not commit Adultery, said also, Do not kill, etc. James 2. 11. so he that saith, take the Helmet, saith also, take the Shield, etc. Now such a Christian may justly expect, that God will punish his pride and disrespect, and sloathfulness, and contempt, with the blasting of all other pieces of his Armour, that he that would not take all, should have no benefit of any.  
Information. We may draw from hence 
1. Use.  these 12. Conclusions, viz.   

LECT. 6. Novemb. 14. 1649.  
1. THat its a very difficult and hard task 
LECT. 6  for a Christian to oppose Satan, when he comes in a way of Assault. This is naturally inferred from hence, All the Armour of God must be taken, and all little enough to furnish us for this day. Many an ignorant and self-confident Christian thinks it one of the easiest works in all the world, to repel Satan, and put him to flight: 'tis but bidding him defiance, and he is presently gone. This Text will teach us another lesson, if we mark it well.  
We may guess at the difficulty of opposing a contrary power, by the provision made for that opposition: When we see many hundreds of Soldiers listed, and store of Artillery and Ammunition provided, and many days spent in fitting the Soldier for his work, we presently imagine, that all this presupposeth more than an ordinary adversary: so when we hear the Apostle charging these Ephesians once, and again to take to themselves, and to put upon them the whole Armour of God: we cannot but conclude, that there is like to be more than ordinary contentions before such an Adversary be overcome. Look but upon that description which is made of this Adversary, in the 12. v. of this Chapter, Not with flesh and blood, but with Principalities and Powers, etc. I name this difficulty, not to discourage any Christian but to stir up watchfulness, and diligence in all Christians, that knowing the difficulty beforehand, they may be the better fitted to entertain him when he comes. Three things well considered, besides this in the Text, will discover the difficulty of withstanding Satan's temptations.  

1. He is a very potent enemy, Ephes. 4. 12. Principalities, Powers, Spiritual wickednesses in heavenly places.  
2. He is a very subtle enemy, Gen. 3. 1.  
3. He is a very diligent and industrious enemy: He compasseth the earth to and fro, Job 2. 2.   
He turns every stone, and leaves no means unattempted, that may promote his mischievous design.  
Now I add this Note, for these three Reasons:  
1. That we may see, How much compassion we own to such as are assaulted by him.  
2. How much we ought to pity such as are surprised, overtaken, and for a time overcome by his strong assaults: Be not overharsh, nor overrigid in censuring, & condemning them who are captivated by the power of Satan, vid. Gal. 6. 1.  
3. That all who are enabled to keep the field in this war, may confess how much they own to God, who enableth them to be Conquerors in so difficult a battle.  
Secondly, This showeth us the insufficiency, weakness, and emptiness of ourselves, and of every thing in ourselves, to carry on the spiritual Warfare. We must take, not our own Armour, that's quickly broken into pieces, but the Armour of God. Had we any thing of our own, there would be no need of sending us to another treasury. There is so much Atheism, Pride, self-Idolatry, and vain confidence in the heart of man, that he is very desirous to magnify himself, and unwilling to acknowledge his own poverty. We are ready to say as that proud King of Assyria did, Isa. 10. 13, 14. By the strength of my hand I have done it, and by my wisdom, for I am prudent; I have removed the hounds of the people, and have rob their Treasures, and I have put down the Inhabitants like a valiant man. And my hand hath found as a Nest the riches of the people, etc. never minding that all his success and strength was from God who had made him his Battle-axe to do all that work. We are ready to assume all to ourselves, in our spiritual warring against Satan. I have put the Adversary to flight; I have resisted him by my own strength and industry: whereas it is GOD that furnisheth us with Armour, and that girds this Armour upon us, and that makes our endeavours successful by his own grace. Our sword would soon be broken in pieces; our heels would soon be tripped up from under us, if God did not under-gird our souls with his strength. My grace is sufficient, saith God to Paul, when Satan made war against him, 2 Cor. 12. 9 God's grace was Paul's sufficiency, else he had been the Devil's Vassal. By thee, saith David, have I run thorough a troop, by my God have I leapt over a wall; it is God that girdeth me with strength, and maketh my way perfect. He teacheth my hands to war, so that a bow of steel is broken by my arms. Thou hast also given me the shield of thy salvation, thy right hand hath holden me up, and thy gentleness hath made me great. Thou hast girded me with strength unto the battle, thou hast subdued under me, those that risen against me, Psal. 18. 29, 34, 35, 39 Whensoever thou readest this Text, that thou art sent to God's Armoury, sit down, and make acknowledgement of thy own poverty; and say, All my springs are in thee. God will never have the glory either of thy opposing, or overcoming, till thou see it to be him that worketh all thy works in thee, and for thee, Esa. 26. 12.  
Thirdly, That God hath made sufficient provision for his people to safeguard and defend them against all the attempts of Satan. Here is a Panoplia, not only one sort of Armour but Armour of all kinds. The treasury is richly furnished, the christian soldier needeth not to want any thing, if he be not defective to himself, here is provision for the head, for the breast, for the heart, for the hand, etc. 'tis a perfect Armour, (Cap a pe) there's nothing wanting for the full accoutring of soul and body. Let Satan use what way of Assaults he pleaseth, here is defence made against him, my grace is sufficient for thee, 2 Cor. 12. 9 As the hills stand about Jerusalem: So the Lord is, round about his people, Psal. 125. 1, 2. There's no side lies undefended if the Christian do not voluntarily omit his Armour. There is none like unto the God of Jesurun, who rideth upon the heaven for thy help, and the eternal God is thy refuge and underneath are the everlasting Arms, &c: Deut. 33. 26, 27. If Satan come over their heads to assault them, God rideth upon the sky in his excellency: If Satan get beneath them to undermine them, there is provision also: underneath are the everlasting Arms, Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her, etc. For ye shall not go out with haste, nor go by flight for the Lord will go before you, and the God of Israel will be your rearward, Esa 52. 11, 12. If Satan set upon them in the Front, they shall be defended there, God will go before them; And if he fall upon the Rear, to cut off the hindmost of them, as Amaleck did on Israel when they came out of Egypt, even there also shall be sufficient provision; the God of Israel will be their Rearward. Earthly Generals are many times constrained to call the Soldiery to fight, unarmed or half armed; they have not all sorts of Weapons at all Encounters. God never bids any of his Soldiers fight, but he first lays out for them all kind of Weapons. I add this Note, for this consideration: To let a Christian see, that if he be at any time foiled in these disputes, he is not to blame God's Armour, which is very complete and perfect; but either his own negligence, in not putting on his Arms, or his cowardice in not using them aright. We may say of the Spiritual Armour, as the Apostle doth of the Scripture, 2 Tim. 3. 17. All Scripture, etc. So is the Armour of God, profitable for Offence, for Defence, to make the Christian Soldier complete, throughly furnished for every kind of temptation.  
Fourthly, That Christian endeavour is absolutely necessary for those who would be preserved and secured from Satan in the day of Temptation. This is gathered clearly from the Apostles charge of Taking unto us, and of Putting on this Armour. God hath provided us complete arms; but if we desire either to defend ourselves, or to offend our enemies, there lieth an absolute Necessity upon us, that we take them, and use them. Work out your salvation, saith the Apostle, with fear and trembling; for it is God that worketh in you, both to will, and to do of his good pleasure, Phil. 2. 12. Our working is not the cause of our salvation: but it is absolutely necessary, that we work, if we will be saved: We cannot be saved, without our endeavour, though we are not saved for our endeavour. Qui creavit te sine te, non servabit te sine te. Paul had a promise, that both himself, and all that were with him in the ship, should come safe to Land, Act. 27. 23, 24, 25. but yet both he, and the rest, must work for their own preservation: and therefore when some of the Mariners were about to desert the ship, he tells them, That except those men stayed in the ship, they could not be saved, v. 30, 31. That of the Psalmist, Psal. 127. ●, 2. Except the Lord keep the City, etc. is very considerable to this purpose. All humane endeavours are to no purpose●, unless God crown their endeavours with his blessing; and yet it's as true, that God will not effectually give his blessing, without the concurrence of humane endeavour. When Satan would have persuaded our Saviour to have cast himself down upon the Pinnacle of the Temple, upon confidence of Divine Protection, He shall give his Angels charge over thee, to keep, etc. Mat. 4. 5, 6. Our Saviour repels his temptation with this answer, ver. 7. It is written, Thou shalt not tempt the Lord thy God. It is not religious trusting, but presumptuous tempting of God, for a man to think that God will preserve him from destruction, though he neglect the means of his own safety▪ The Soldier cannot think, that the Armour in the Magazine will defend him; it's the Armour upon the body that will preserve him. A man may perish at a full table, if he do not eat of that which is provided; and a Christian may be overcome, notwithstanding all his Armour, if he do not use it, as God requires : Let them take a lump of figs, and lay it upon the boil for a plaster, and he shall recover, Esa. 38. 21. A lump of figs would not immediately have cured a Plaguesore without a special blessing; and yet if that plaster had not been applied, Hezekiah had not recovered. God can work without means, and against means oftentimes; but he hath no where said, that he will do so when Creatures neglect means afforded. If David had gone against Goliath without his sling, he might have returned without victory. If the people of Israel had neglected to encompass Jericho, they could not have expected the spoil of that City: their shouting was not the cause of the falling down of the Walls of Jericho; and yet if they had not shouted, the walls had never fallen; vid. Luk. 8. 35. Though Christ raised her by a Miracle, he would not preserve her by a Miracle. A Christian must use all lawful means to accomplish God's Promises; and when he hath done, must wait for the accomplishment of the Promise, as if nothing had been done.  
(5.) That the Ordinances of God, and the graces of God, are not weak, but strong things. This is gathered from the Notion of Armour, under which these things are here represented: Armour hath strength in it. The Apostle tells us, concerning the Ordinances, that they are mighty, through God, for the pulling down of strong Holds, 2 Cor. 10. 4. and the same Apostle tells us elsewhere, that the Gospel in the public preaching thereof is the power of God to salvation to every one that believeth, Rom. 1. 16. And for the graces of God, they also have a mighty strength in them. We read of the power of Faith, 2 Thes. 1. 11. Faith is a very powerful grace, it enableth the soul to do, and bear many things, which it could neither do, nor suffer, without this grace: it's that by which a Christian obtains victory over a mighty world, 1 Joh. 5. 4. Hope, another grace of the Spirit, hath great strength in it: it is therefore called the Anchor of the soul, Heb. 6. 19 An Anchor is a strong thing; by the strength of the Anchor, the ship rides safe and steadfast in stormy and tempestuous raging weather. By the Anchor of Hope, the soul is kept steadfast in times of shaking and confusion. There is indeed this difference between the strength of the spiritual Armour, and material Armour. The strength of other Armour, is not from him that wears it, nor from him that appoints it; but from the natural frame and contexture of it: but the strength of the spiritual Armour is not from any thing naturally in it, but only from the Institution of him that hath appointed it. And therefore the Apostle saith, that the Weapons of our Warfare are mighty through God: of themselves they are feeble, and very weak; but, through God, they become potent and mighty. If either Graces, or Ordinances, should be left to work by the force which is naturally in them, and should not be strengthened, and managed by a power from God, without themselves, they would be no better than broken Armour: they would be but like bruised Reeds, quickly shaken to shivers by the least wind of temptation: hereby weak Christians have waxed valiant in battle, and turned to flight the armies of the Aliens, Heb. 11. 34.  
(6) That 'tis no wonder to see Satan so to prevail over graceless persons by the power of his Temptations. The Apostle tells us, that the Devil worketh in the hearts of the children of disobedience, Ephes. 2. 2. A Child of disobedience is not one that sometimes doth an act of Disobedience, for so do the very Children of God. I find, that when I would do good, evil is present; and that the evil I would not, that I do, Rom. 7. 19 But a Son or Daughter of Disobedience, is the denomination of such as make disobedience their trade; such a one as willingly fulfils the desires of the flesh, and of the mind; as he is described, v. 3. one that is a servant unto sin, That serveth divers lusts and pleasures, Tit. 3. 3. In such a one the Devil doth effectually and powerfully work: he is acted and moved by the Devil, as the body is by the soul; and that not once, or now and then only, but constantly, and continually, as the Particle (now) notes; it signifies a continued act. The souls, and minds, and consciences, of such men, are the shops in which Satan continually works, and that successfully. And the same Apostle, 2 Tim. 2. 26. speaking of the same persons, tells us, that they are taken captive by Satan at his will. If we consider this text, we shall find it a thing not much to be admired at, for they have not the graces of the Spirit whereby they should make effectual opposition against his assaults: and therefore 'tis no wonder if they be vassalizd to do all the desires of the Devil's heart. A strong King, with a multitude of men well appointed, may easily do his pleasure upon a few naked and unarmed men; especially, if they have no desire to make resistance: graceless persons they have no mind to oppose the Devil: sin is as pleasant to them, as it is to him; and if they had a mind to withstand, yet they have no arms; and therefore, volentes nolentes, they must obey. If Satan tempt them to Blaspheme, to Murder, to be Rebellious, to break holy Engagements, to subscribe wicked Engagements; they want armour to withstand, and therefore they must of necessity yield obedience.  
(7) 'Tis not wonder to hear of Satan's prevailing upon those persons, and in those places where the Ordinances are not planted. Some of the Heathens, they are contented to worship the Devil as their God; and many in our own Land, in the dark corners of it, they are tempted to Sorcery, Witchcrafts, and to Divinations, and such Diabolical Arts. This is a condition to be much lamented, but 'tis certainly not much to be admired, unless it be, that it is no worse; for they are destitute of that which is, and should be for the defence against such assaults; they are unwalled Villages, which lie open to the Devil at his pleasure. The Ordinances of God, are a guard, to prevent the incursions and invasions of Satan; this guard they want: and therefore no wonder, if Hell be amongst them. Where there is no Vision, saith Solomon, the People perish, Prov. 29. 18. Piscator reads it, Nudatur populus, the people is naked; and the word in Hebrew signifieth, as well to uncover, and make bare, as it doth cessare, or rebellis esse, or dissipare, as others render it. The Ordinances of God are a very great part of a people's defence; and if this defence be removed, or not erected, Satan must needs rage's very furiously amongst such a People.  
(8) This let's us see why Satan is such an enemy both to the grace of God, and to the Ordinances of God. That he is an enemy to grace, will appear from all the endeavour he useth, both to hinder the planting of it, where it is not; and to root it up, where it is planted and established.  
Never did the Lord go about to work saving grace and conversion in the heart of any Creature, but Satan used all his power and policy to hinder this Conception, either by himself immediately, or by some of his Instruments. When Paul by the preaching of the Gospel at Paphos, began to work some saving effect upon the Deputy Sergius Paulus, Elymas the Sorcerer, the Devil's Instrument, labours by all means to turn him from the Faith, that he might not be converted, Act. 13. 8. And when he cannot hinder the effecting of the work, he useth all means to destroy it, as soon as it is wrought. The Devil is like unto Pharaoh, if he cannot hinder the conception of grace in the heart at first, yet he will endeavour that the Manchild may be utterly destroyed, as soon as ever it is born. He stands vigilantly before the woman, which was ready to be delivered, for to devour her Child as soo● 〈◊〉 it was born, Rev. 12. 4. And if he cannot hinder it from living, yet he doth what he can to keep it from thriving, by reproach, by persecution, by quenching the motion of God's Spirit, and all other ways. And he is no less an enemy to the Ordinances of God, than he is to the graces of God. When Paul and Silas were going to prayer, a Spirit of Divination met them to take them off from that Duty, Act. 16. 16. When Paul endeavoured to set up the Gospel and the Ordinances at Thessalonica, Satan stirs up the unbelieving Jews to raise persecution, that the work might be hindered, Act. 17. 5, 6, 7.  
And when he endeavoured to have come to the Thessalonians, afterwards Satan took him off, and hindered him once, and a second time, 1 Thes. 2. 18. Nothing doth he desire to overthrow more earnestly than the Ordinances: he knows he can never set up his golden Calves, till he hath taken down the golden Candlesticks: The reason of his endeavours, is this; These Graces and Ordinances are the soul's Armour, by which he is hindered in his Temptations; and if he can but destroy this Armour, he knows he shall invade the soul at his pleasure, without disturbance. When an enemy would be Master of a City, we know they take away that which may hinder them: they first seize upon the place of Ammunition, remove the Guards, and Gates, and Ch●●ns, out of their places; and so bring the Inhabitants into perfect slavery. Graces and Ordinances are the Ammunition of the Soul: when the Devil hath removed these, he hath nothing to oppose him: he may then come when he will, to rifle and plunder the soul. In order to the accomplishment of this, it is, that he hath such an aching tooth against the Ministry, and Ministers, that desire to be firm and faithful; he knows, the Ordinances and they, must fall together: therefore he endeavours either to corrupt them; or if that cannot be, utterly to destroy them, that so he may rule and bear sway without control.  
(9) What great Adversaries are those to themselves, that have quite cast off the Ordinances of God? Amongst many other soul-destroying Opinions which prevail in our licentious times, this is one, That the fullness of time is not yet come for Ordinances, That Ordinances are but fleshly and carnal things, and that Christ is crucified in all these things to a Christian, etc. and hereupon some have quite laid them aside. They will neither pray, nor hear, nor communicate in the Sacraments; but are above all these things. These men have done the Devil's work for him, they have disarmed themselves: and its just with God to leave them to the Devil's cruelty, to deal with them as he pleaseth, that he should hurry them into Atheism, profaneness, and all kind of ungodly practices here; and into Hell hereafter. Certainly, Satan hath not truer friends to his cause and Crown, in all the world, than these men are.  
(10.) How necessary it is for Christians, to use all care for the proving of their graces, and for the strengthening of their graces. The Scripture calls much upon us, to make trial of the truth of our graces. Examine yourselves whether ye be in the faith or no, etc. 2 Cor. 13. 5. Grace's are our Arms, and if our graces be counterfeit, Satan will soon pierce them in the day of temptation. To fight with false graces, is as dangerous, as to fight with painted Armour, instead of true Armour: never be contented therefore, till you come to the certain knowledge of the truth of every grace.  
And as its necessary to prove them, so its good to be strengthening them against the day of assault. This God calls for as well as the other. Add to your faith virtue, and to your virtue patience, etc. 2 Pet. 1. 5. 6, 7. & 2 Pet. 3. 18. Grow in grace, etc. Thin Armour is almost as unserviceable as false Armour: a Sword without an edge will not be much better in a day of temptation, than a wooden Sword. Weak graces will make but weak defence, and not strong offence neither, especially against such an enemy as we have to do withal. (1.) Jesus Christ hath received for Christians, not only variety of grace, but fullness of every grace also. Of his fullness we have all received grace for grace, John 1. 16. one degree of grace after another. Now the strengthening of our union with Christ, will be the strengthening of our graces: the further a Christian gets into Christ, the more life and vigour will there be in his graces. (2.) The Ordinances of God are not only for the begetting of grace, but for the nourishing of grace; and though all Ordinances be not for conversion, yet all are for edification and confirmation, Eph. 4. 11, 12. Frequent and conscionable u●e of the Ordinances, will make weak graces strong. (3.) Exercise is the way to increase: labouring men are usually strongest men, if they have all other things answerable. Your labouring Christians, will certainly be the strongest Christians: want of use rusts your armour, and weakens it. Want of use, makes strong graces weak; but exercise and labour makes weak graces strong, John 15. 2. Every branch in me that beareth fruit, he purgeth, that it may bring forth more fruit. To him that hath shall be given, and he shall have abundance; but from him that hath not, shall be taken away, that which he seemeth to have. Luke 8. 18. having is put for using, as the scope of the parable shows.  
11. What great cause we all have to magnify God's goodness, in continuing amongst us his Ordinances, and in keeping the work of Grace still alive in our hearts? That we have Armour to fight with against Satan, when very many lie open to his Incursions, and have no defence. The Bulwarks of God's Ordinances are demolished, and cast down in many Churches, and there Satan rangeth at pleasure; And we shall see cause to have our hearts enlarged the wider, to praise the Lord: if it be considered, what endeavours we have used to pluck these walls down with our own hands, by casting much reproach upon them, and by being barren under them, and by withdrawing ourselves very much from them. And so for our graces, what means have we not used to unclothe and divest our own souls of this Armour: We have neglected to fortify and strengthen them when they have been weak. We have undermined them with our own hands, and gone about to heave them off with our own hands, and yet God keeps them on us still.  
(12.) What a wicked thing is it, to endeavour to quench and kill the graces of God in the hearts of men? He that takes a staff out of the hand of a man, or Child, when a Lion is coming with open mouth upon him, would he not be guilty of his death? Grace is all the Armour a Child of God hath to defend himself against the assaults of that roaring Lion, and to seek to strip him out of that Armour, is to make yourselves guilty of all his ruin. Solomon saith, He that taketh away a Garment in cold weather, is as he that singeth Songs to an heavy heart, Prov. 25. 20. The graces of God are as the Bladders, which keep us from sinking in the Sea of Temptation: now to take away the bladders from a man ready to drown, is no small cruelty, etc.  
Exhortation. That all Christians would, 
2. Use.  when they are beset with temptations, betake themselves to these Arms. Your hearts may think of running some other way; but it will be to no purpose. All other Arms will be but encouragements to this Assailant, and will betray you into his hand. I shall need no other motive but this, in the Text, viz. certain hope of overcoming, for so the Text saith, that ye may be able to withstand in the evil day, and having done all to stand. Which brings in the 4th Doctrine.   

LECT. 7th. Novemb. 21. 1649.  Ephes. 6. 13. Having done all to stand, etc. 
WE now come to the last 
LECT. 7  Doctrine of this 13. v. which is from thesecond encouragement given to this opposition, in these words: And having done all to stand, The words have been explicated before. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes, the conclusion and finishing of all Assaults, and standing here notes Victory. The Doctrine is this, that  
Whosoever shall take to himself the whole 
Doct. 4.  Armour of God, and use it aright, shall be enabled not only to make resistance in the evil day of temptation, but shall also certainly stand and be victorious after all Assaults are ended. In this proposition there is something employed: And something expressly asserted.  
That which is employed is, That a Christian must expect multiplicity of Assaults. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Devil will not leave off with one conflict. When he made War with Job, he used more than one temptation, vid. Job 1. 11, 12. there is one skirmish: yet Cap. 2. 7. he sets upon him again: And afterwards again, ver●e 9 he assaults him by his wife, with another temptation. And there is no doubt, but he assailed him many times beside, during his affliction. When he had power given him to make War upon Christ, he was not contented with one Assault: we read of three several battles fought in that one Chapter, Matth. 4. 3. 5. 8. One in the Wilderness, v. 3: another on the Pinnacle of the Temple, verse 5: and another upon a high Mountain, verse 8. And it should seem, that he was not quiet afterwards; for although one of the Evangelists tell us, that then the Devil left him, Mat. 4. 11. yet another of the Evangelists hints some after-assaults, Luke 4. 13. And when the Devil had ended all the Temptation, [he departed from him] for a season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hereby intimating that Satan was busy with Christ, all the days of his continuance on earth. As he was vir dolorum in respect of outward griefs: So in regard of the multiplicity of Assaults, he was vir tentationum. When Balaam was brought by Balak, to curse Israel, we find how many attempts he makes for that purpose: first at the high places of Baal, Numb. 22. 41. When his Enchantments would not prevail in that place, he brings him to the field of Zophim, to the top of Pisgah, and there he hath another bout, Numb. 23. 14. and though he saw himself defeated there also, yet he brings him to another place, to the top of Peor, that looketh toward Jeshimon, Numb. 23. 28. Balak in these his endeavours against Israel, is a figure of Satan, in his endeavours to destroy the godly by his temptation, he is not satisfied with one single battle; but though he be shamefully vanquished, yet he will rally and set upon the soul again: we read 1. Reg. 20. 20, 21. of a great victory obtained by the Children of Israel, over the Syrians. Benhadad accompanied with 32. Kings more, comes with a huge Host to besiege Samariae, verse 1. that great Army is totally routed by a small Army, under the conduct of the young men of the Princes of the Provinces: yet verse 22. the Prophet tells the King of Israel, that at the return of the year, the Syrians would make another Invasion, and so they did, though it was to their utter ruin. The Devil is like the King of Syria in this respect: though he be oftentimes baffled by the Servants of God, yet he will renew his Assaults and Temptations.  
For (1.) The Devil is a very malicious Creature, he hates the Servants of God, with a perfect hatred. Your adversary the Devil, etc. 1 Pet. 5. 8. Malice is an insatiable thing, its never weary of prosecuting all means that can be devised, for the utter ruin of the thing or person it opposeth. As love never thinks it can do enough for the advantage of the object beloved, so envy and malice is never weary of attempting the destruction of the object hated. Now Satan envieth the godly with an irreconcilable envy. I will put enmity between thee and the woman, between thy seed and her seed, Gen. 3. 15. Saul envied David, and therefore though God did often cross his designs against him, yet he would go on in designing his destruction to the very end of his life; The Devil envieth them, (1.) because God loves them. He envieth them, (2) because They have the Image of God upon them, which ever since himself lost it, he hath an Antipathy against. And he hates them, (3) Because they are the only people that troubled him: he cannot hold his usurped jurisdiction, because of them. And (4.) his envy is much increased against them, by all the defeats he hath received from them: Every overthrow they give him, keens the edge of his malice, to make another attempt upon them. — manet altâ ment repostum Judicium Paridis, spretaeque injuria formae.  
And (2.) He hath not only one, but variety of ways to tempt them; and though one fail, yet he hopes another may take. The Apostle verse 11. of this sixth Chapter of Ephes. mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He hath diversity of stratagems, and artificial methods, and he cannot use all these in one battle. He tempts (1.) sometimes Suadendo bonum, propter majus malum inde or●●urum. Sometimes, (2.) Suadendo malum sub specie boni: Sometimes, (3.) Dissuadendo bonum, tanquam malum. And (4.) sometimes, Dissuadendo malum, ut pejus inducat, See Chemnit. Harm. p. 212. It is not to be wondered, if an adversary that hath a huge Army, make frequent invasions. Satan doth not want Soldiers; he can find a Legion (which is 6666.) in one man.  
I'll apply this, and so come to that which is expressed:  
(1) We may take notice from hence of the 
1. Use.  preciousness of the soul: Satan would never make so many attempts about it, if it were not a pearl of great value. Many men there are that make very little reckoning of their souls. They only have Animam pro Sale: it's only as Salt to keep the body from putrefaction, and many cast it upon the Dunghill as salt that hath lost its savour. How many, to save a dead estate, are content to cast away a neverdying soul? Poor Peter, to secure a brittle life, forswears his Master, and puts his soul to a sad hazard. Judas to gain 30 pieces of silver, seals the Devil an Indenture of his soul, etc. Some have said of the Lawyers, that they have linguas venales: I fear many men in our times, would I could not say, some good men, have animas venales, they put their souls to sale. God grant, that by Repentance, they may haste to redeem them. Many men, rather than lose a place of profit, will venture the loss of a soul that cannot be valued; And many, rather than not satisfy a sinful Lust, will ruin and destroy a glorious soul. What's the reason of this? The soul is, (1.) an invisible Spirit; and because it is not seen, many think it is not at all: or if it be, yet that it's little worth: The glory of the things of this World, is visible to the eye of the body; but the glory of the soul is only visible to the eye of Faith. And (2.) the Caring for the Soul, is time enough to be thought upon when we are a dying, so many think, therefore they neglect all thought of it. Satan hath another opinion of it, than we have, else he would never sweat and toil, and multiply temptations, as we see he doth, to subdue it to himself.  
We may learn from hence, that a Child of God is never out of danger and fear of Temptation, till all his work on earth be finished. He cannot say when he rises, I shall this day be free from temptation; and when he lieth down in the evening, he cannot say, The evil one shall not assault me till the morning. He may say, through God, Satan shall not destroy me; but he cannot say, Satan shall not assault me. In other wars, when the forces of the enemy are all scattered, the Soldier may put off his Armour, and say, This night shall be a night of rest; the enemy that's now broken, cannot in a short time be able to disturb me: But the Christian Soldier cannot say, When he hath scattered one of Satan's temptations, Now my soul take thy ease, eat, drink, and be merry, thou art sure of a week's respite, etc. Though thou hast broken some of Satan's forces; yet canst thou not say upon any ground, I shall have a moment's rest. He can presently recruit the old temptations: or if not, yet he can send out new temptations; and if thou take not heed, he will destroy thee by thy own victory. If thou overcome a temptation, to drive thee to despair, he can, out of that victory, make a temptation to bring thee to presumption, if thou be not very cautious. Be watchful therefore and sober, because your Adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes about seeking to devour. Keep your guards continually, and keep them strongly. Presumption, and Security, hath been the Pitfall of many a soul. I said in my prosperity, I shall never be removed, etc. thou didst but turn thy face, and I was troubled, Psal. 30. 6, 7. While men slept, the enemy came and sowed tares, etc. the Christians sleeping time, is the Devil's Seedtime: if your Candle go out but one moment, that moment you may be surprised.  
Thus much for that which is employed: That which is expressed, is this:  
That though a Christian be often assaulted, yet if he take and use the Armour of God aright, he shall overcome and keep the field when all assaults are over. He shall stand, when the Devil and all his Hosts are destroyed and fallen: They may lose the day for a time, and be so beaten and bruised, that in the thoughts both of themselves, and others, they shall never be able to recover; but at the last, their dead bodies shall rise again, and then they shall obtain the final victory over Satan, and all his Instruments. I shall, first, prove that it is so: secondly, show, By what means.  
That it is so, is proved three ways:  
(1.) This was prefigured and shadowed out by the Victories of the old Church over their enemies. I shall instance but in one, viz. the great victory over Pharaoh, and his great Host, Exod. 14. I need not give you the Narrative of it: That this was a figure of the Victory which the Elect shall obtain over Satan, and his Instruments, is clear from Rev. 15. 3. where we have the Song of Moses, and of the Lamb: Why the Song of Moses and of the Lamb? But to point out this, that the overthrowing of Pharaoh, was a figure of the overthrow of Satan: and the triumphal song of Moses was a figure of that Song which the godly should sing in Heaven, for the overthrowing of Satan, and all his Instruments, whereby they have been sadly assaulted in this world. As certainly, as Pharaoh was overcome by the people of Israel, so certainly shall every true Israelite overcome this Hellish Pharaoh. Some also make the cutting off of Goliah's head, to be a figure of the same thing. As Goliath was overcome by David, and the Israelites; so shall this great Goliath, the Devil, in all his assaults, be overcome by Jesus Christ, and all the Israel of God.  
(2.) This is clearly laid down in many Promises, vid. Jam. 4. 7. Resist the Devil, and he will flee. It is not only a Prediction, but a Promise, He [shall] flee. Rom. 16. 20. The God of peace shall bruise Satan under your feet, shortly. 'Tis God's power that brings him down; but yet we are the Conquerors: He is bruised under [our] feet: so 1 Joh. 5. 18.  
(3.) We have glorious Examples, as well as Promises: Job was fearfully troubled with him, and sometimes foiled by him. When he cursed the day of his birth, than did Satan prevail, but he overcame at last; and as a stout Champion, kept the field, till GOD himself came, and proclaimed him Conqueror. Paul was buffeted for a good space; but he overcame at last: You may hear him sounding Victoria before his death, 2 Tim. 4. 7, 8. Satan is not able to show one of the people of God over whom he did ever yet finally prevail, nor ever shall be able.  
II. By what means do they stand? Which are as the Reasons of this Victory.  
(1.) They are upheld by a Divine Power. God is with them in the day of Temptation; and if God be with us, who can be against us? That which God promised Jeremiah the Prophet, when he sent him in his name to fight against a stubborn and refractory people, Jer. 1. 19 He makes good to all such as rightly use this Armour in the day of Satan's encounter. They shall fight against thee, but they shall not prevail against thee: for I am with thee, saith the Lord, to deliver thee. Satan is subject to the power of God, and must be subject. Hell and destruction are before the Lord, Prov. 15. 11. To be before the Lord, doth not only denote, that all things are bare and naked to his eye; but also that all things are under his power and subjection. Is not the whole Land before thee, saith Abraham to Lot? Gen. 13. 9 i e. is it not in thy power to pitch and set down where thou pleasest? Satan, and his Power, is in subjection to God. He can with one word speaking, bring him upon his knees, and make him lick the dust. I command thee, Come out of him, and enter no more into him for ever. All evil Spirits are in the hand of God, as well as good Spirits. The evil Spirit from God came upon Saul, 1 Sam. 18. 10. He is said to come from God, because he was set on, and restrained, and taken off by the Lord at his pleasure.  
(2.) They stand by the virtue of Christ's death. The Devil was vanquished by Christ, through his sufferings: He triumphed over Principalities and Powers upon the Cross, Col. 2. 15. By Death, he destroyed him that had the power of Death, Heb. 2. 14. Jesus Christ cut off the head of this Goliath with his own Sword, as David, a Type of Christ, did before. Now all who fight aright with God's Armour, draw virtue from Christ's death, whereby they are sure to prevail.  
The Martyrs crowned in Heaven, are said to overcome through the blood of the Lamb, Rev. 12. 11. They overcame him, as an Accuser, by the blood of Christ: Who shall lay any thing to the charge of God's Elect? It is Christ that died, Rom. 8. 33, 34. By applying this Blood, they put him to silence: And they overcame him as a Tempter also, by the Blood of the Lamb: By casting this blood in his face, they put him to flight. Pharaoh was drowned in the red Sea; The Devil, in the red Sea of Christ's blood.  
(3.) They have an interest in Christ's exaltation and victory. Jesus Christ overcame Satan as the Head of the Church Militant, not for himself alone, but for the whole body. As all Mankind were overcome in the overthrow the first Adam received in Paradise; so all the Elect do overcome in, and by the victory of the second Adam. This is that which our Saviour comforteth his Disciples with, against the Opposition of the world, Joh. 16. 33. Be of good cheer, I have over come the world, that is to say, My Conquest is your Conquest; I have overcome not only for myself, but for you also. His Victory would have ministered no comfort to them, if they had not apprehended from his words, their joint-interest in it. And as they partake with him in his overthrow of the world, so do they share with him in his overthrow of the Devil. And they are exalted with him in his Exaltation.  
That of the Apostle, is full of comfort to this purpose, Ephes. 2. 4, 5, 6. God who is rich in mercy, etc. hath quickened us together with Christ, and raised us up together, and made us sit together in heavenly places in Christ Jesus. Christ must either descend from the Throne, or else we, as Conquerors with him, must ascend to the Throne. Christ, and his Seed, are put as joynt-Conquerors into the first Promise, Gen. 3. 15. It shall break thy head, and thou shalt bruise his heel: As Christ's Resurrection, is by the Apostle made the pledge of the Resurrection of our bodies, 1 Cor. 15. 20: so is the Victory and Exaltation of Christ, the Pledge and Earnest both of our Victory and Coronation: And therefore he saith to the Church of Laodicea, Rev. 3. 21. To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. In Earthly Wars, all the Soldiers have a share in the Victories of the Commander in chief. Christ is the Commander in chief in the Lord's Host, and his Victories are not only his, but the Churches also.  
(4.) They overcome by the strength of Christ's Intercession. I have prayed for thee, that thy Faith do not fail, Luk. 22. 32. Faith, and all other Graces, would soon be brought to nothing, did not Jesus Christ make continual mediation to strengthen them. And the Ordinances would prove but Paper-Armes, if the Prayer of Jesus Christ did not mightily empower them. This was figured clearly in that notable instance which is upon Record, in Exod. 17. 9, 10, 11. Amalek and Israel were joined in battle in Rephidim. Moses while they were fight, stood upon the Mount praying, and the issue was; While Moses held up his hands, Israel prevailed. By this Example, God would, in a figure, have his people learn whence it is, that they stand against all Satan's encounters; not by their own strength, but by the holding up of the hands of Moses, by the intercession of Jesus Christ in the Holy Mountain. His hands are never heavy, neither is his heart heavy; he needs no supporters to stay up his hands, as Moses did; he lives for ever, to make intercession.  
Information: (1.) Take notice of the certainty 
1. Use.  of the salvation of the people of God. If any thing could deprive them of their Crown, it would be the prevalency of Satan's Temptations, but he cannot prevail against them finally; they must stand, when he is fallen. And upon this ground it is, that the Apostle doth so triumph in the assurance of his own glorification, Rom. 8. 38, 39  
(2.) We may from hence also take notice, that all the Defeatments and Overthrows, and foils, which any Christian receives from the Devil, either immediately assaulting, or assaulting by his Instruments, are of, and from themselves: God hath furnished them with sufficient Furniture, to enable them to withstand and overcome, and therefore if they be at any time overtaken and brought into bondage, they may blame their own negligence, they cannot accuse their God.  
Exhortation. Let this put courage and valour, 
2. Use.  and resolution, into the hearts of all Christians, against the evil day. Keep your ground, hold fast your Weapons in your hands; and though Satan beat you down upon your knees, yet up again, and continue fight, and you shall certainly overcome at last: nothing can hinder you from overcoming, but either want of the right Armour, or else want of opposing. Certain knowledge of victory before hand would make a Coward valiant: you have a promise of certain victory, and therefore let not your hearts be faint. Charles the fifth, when he was going to rush with his Horse into the battle, he was earnestly requested to retreat, lest by his mishap the whole Army should be discouraged; but he made this Heroic answer. An Emperor was never shot through with a Bullet. A Christian may encourage himself against Satan, upon far better grounds. A Child of God was never shot to death by any Temptation of Satan, etc. It's a marvellous encouragement in these black days of trial. I do not think, that there was ever any age of the Church in which Satan had more stratagems and devices to draw the people of God into sin, than now he hath. He hath his Temptations of profit, and his Temptations of loss: a Christian cannot go into any Company, but some snare or other is laid for him, some Devil or other is ready to meet him. Well, do but resist, and you shall overcome. The Devil cannot force you, he can do you no hurt, without your own consent: and to consent to an enemy, when you are sure of victory, is neither wisdom nor manhood.  
The three Children did bravely in the day of their temptation, they defied Satan and his Instruments, disobeyed the King's word, and yielded their bodies, that they might not serve nor worship any God, except their own God: neither the sweet melody of the Instruments of Music, nor the ready compliance of others, nor the dreadful terror of the burning Furnace, could make them stoop, and by their valour they did overcome; and they obtained such a perfect victory, that they had not so much as a scar upon them: The fire had no power over their bodies, nor was a hair of their head singed: neither were their Coats changed, nor the smell of fire had passed on them. You may read both the battle and Conquest, Dan. 3. 14, 15, 16, 17, 18. ad finem. Yea, their very enemies at last, proclaimed them conquerors, and a glorious decree is made, that no God besides their God, should be worshipped, and that it should be present death for any within the King's Dominions, to speak the least word against their God. vers. 28. 29. And they themselves are promoted higher than ever they were in the Province of Babylon. A man would little have thought, when he saw the three Children bound by the Command of an angry King, and cast into a hot Furnace, that this should have been the way to their preferment, and yet God made it so to be.  
Daniel also, he did like a man of God, in the day of his Temptation, He was tempted to forbear praying for 30. days. It was a bare omission, nothing was he compelled to do against the Law of God, only to forbear holy invocation for a month's time: he had liberty to pray in his heart, and to pray in a corner unseen, he might have had 1000 things to have pretended for his omission, He was a man of note, had a high place in the Kingdom, and was likely to rise yet higher, if obedience to his God did not hinder his preferment, he was able to do great services for the Church, by his Interest in the Kingdom, and would he now cut off himself, and prejudice the Church for so small a matter? All these things and many more, no doubt, were suggested to him, by Satan and his Instruments; but Daniel like a man of courage, opposeth all these; and what the issue was, you may read Dan. 6. per totum. He beat the Devil in his own Den, by the help of God's Angel; he clapped a muzzle upon the mouths of the hungry Lions, lived to see the just hand of God upon his conspirators, who had contrived his death, were promoted higher than ever, and which was best of all, obtained a Decree from the King, that all men should tremble at the God of Daniel. And who knows whether in our evil day of Church Calamities: the Prince of darkness and his adherents may not be utterly foiled by the constancy of a few of the people of God, in opposing temptations.  
This Doctrine is singularly comfortable to 
3. Use.  many poor Christians, who are actually engaged against Satan. Many perhaps of God's Children are even wearied out with a long siege: night and day for many months together, doth the Devil play upon them, with his Temptations of all sorts. They cannot sleep, or eat, or confer, or hear, etc. but Satan's Darts fly in their face; in the morning they say, would to God it were evening, etc. Here's good news for such Christians, Yet a little while, and he that shall come, will come, and will not tarry. Cast not away your confidence, which hath great recompense of reward, Heb. 10. 35, 36, 37. Here is relief a coming to you, you know not how near it may be; and if you hold out, it will not come too late. The God of peace shall bruise Satan under your feet shortly, Rom. 16. 20. Shortly▪ Ay, shortly, in the fittest time, in the neediest time: that's done speedily, that's done seasonably. You are sure the siege shall be raised; and therefore do not surrender upon any condition. Charge your Cannons again, and shoot them, and continue so, and you will do execution at last to purpose. And know this, that the nearer you are to ruin in your own sense, the nearer you are to victory. Meditate upon the four Reasons I gave you to prove the Doctrine, and let your hands and hearts be strengthened in the Lord. And know this, that the day of victory will recompense all your waiting and fears, vid. Matth. 4. 11. Consider that. And so much for the thirteenth verse.   

LECT. VIII. Novemb. 28. 1649.  EPHES. 6. 14. 
Stand therefore, having your loins girt about with truth, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
IN the former Verse, the Apostle gives a 
LECT. 8  general Exhortation to the Christian Soldier, to clothe himself with the whole Armour of GOD, and to withstand Satan in the evil day of Temptation. In this and the following Verses, which contain the second general part of the Text; He gives him a particular Catalogue of the several pieces of this Armour, Offensive and Defensive, with Directions how to make particular use of them, that he may be enabled to overcome. There are, in the whole, seven pieces of this Armour; two of which, are laid down in this verse, viz. The Girdle of Truth; and, The Breastplate of Righteousness. He doth allude to the Habit, wherewith Soldiers were used to be accoutred in those times, that they might be fit to encounter an Adversary: And he doth compare the several Graces of the Spirit, to the several pieces of that Armour, to let Christians see, that the graces of God, are as necessary for the soul, to resist and overcome temptation, as Armour is for the Soldier, to resist and overcome his enemy in the day of battle. We may in the general, note from this comparison, made between the graces of God, and the Soldier's Armour.  
That Spiritual and Heavenly matters 
Note,  are ordinarily, in Scripture, set out by Earthly and Natural things. The graces of God are set out by Armour; and the Christian managing of our graces, is taught us by the Soldiers right using and managing of his Armour in the day of battle. The glorious Mysteries of Religion, in Scripture, are commonly delivered and held out by the resemblance of outward and natural things. A Christians fruitfulness, and growth in grace, is set out by growth and fruitfulness of trees, Psal. 1. 3. He shall be like a tree planted by the Rivers of waters, etc. The glory, and beauty, and fragrancy of graces, is set out by the beauty and fragrancy of flowers, and sweet perfumes, in many places of the song of Solomon; particularly, Cap. 3. 10, 11, 12, 13, 14. The great Mystery of our union with Christ, is set out by the vine and branches Joh. 15. ●nit. and of the Foundation stone, and the rest of the stones builded upon it, Ephes. 2. 20, 21. Spiritual security is set out by the natural sleep, Cap. 5. 2. applying of Christ, by Faith, is set out by natural eating and drinking, John 6. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Justification by the Righteousness of Christ, imputed to a sinner, is, in Scripture, set out by the garments put upon the body, Isa. 61. 10. I will rejoice in the Lord etc. for he hath clothed me with the garments of salvation, etc. The Communion between Jesus Christ, and a Believing Soul, is set out by the joy and delight of friends feasting together, Rev. 3. 20. Behold I stand at the door and knock, etc. I will sup with him, etc. Spiritual Desertion, is set out by the horror of Natural Darkness, Isa. 5. 10. The preaching of the Word in the public Ministry, is set out by the work of the Husbandman in sowing his Seed, Matth. 13. 3, 4. The carrying on of the Work of Grace, and Conversion in the Hearts of men, is set out by the growth of the seed sown in the earth, Mar. 4. 26, 27, 28. The glory of the Saints at the Resurrection, and in the other Life, is set out by the glorious shining of the Sun and Stars, Dan. 12. 3. They that be wise, shall shine as the brightness of the Firmament; and they that turn many to righteousness, as the Stars for ever and ever.  
I note this for these two Reasons:  
1. That Christians may see what use they may make of Natural and Earthly things: There is not any natural Action; there is not any kind of Employment, or Trade of Life; there is not any Creature, by which a Christian might not learn some Spiritual Lesson, did God but give him a Spiritual Heart. When thou seest the Merchant bustle about his business, then mightest thou learn diligence in the things of the Gospel; For the Kingdom of Heaven is as a Merchant man, etc. When thou seest the Soldier buckle on his Arms, and march with them to meet the enemy, then mightest thou think of the putting on, and using thy graces, etc. And for this cause, it is that our Saviour did so frequently preach in Parables and Similitudes, drawn from earthly things, that by this means the sons of men might be the better able to conceive of Heavenly Matters when they are thus delivered in their own way: And that they might have ever before them visible Monitors to bring to their minds the things of God. Indeed, if these spiritual things had not first been revealed and taught in the Scriptures, the beholding of things Natural would never have taught us such Doctrines; but being now made known in the written Word, our Memories, Understandings, and Affections, may be very much helped by the studying and contemplation of things natural which set them forth.  
2. How necessary it is for the Ministers of Christ, who are to interpret, open, and apply the Scriptures to men, to have an universal knowledge of all kind of Learning. Many think, that Humane Knowledge, and Learning, is of no absolute necessity to fit a man for the Ministry. If he have but knowledge in the History of the Bible, and a gracious work upon his heart, he is sufficiently enabled, without the knowledge of other Learning. This Text shows us the contrary: some places of Scripture cannot be well interpreted, without the knowledge of Natural Philosophy. Others cannot be rightly understood, without some skill in Astrology. Others, require the knowledge of Agriculture to expound them to profit. Others, of the Art of Navigation. Others, of Military Affairs. Similitudes, almost from all kinds of Arts, Sciences, Trades, are used in the Scriptures; and the more general a Minister's Knowledge is in all these things, the better will he be enabled to interpret the whole Word of GOD in the course of his public Ministry. He must study all kind of books. And make his Observation from all kind of employments of men, that he may be completely fitted for this great Work.  
But I come to the Particulars:  
First, The girdle of Truth: [Having your Loins 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 gins with these, which he would have girded with Truth. Truth, in the Scripture, is used to fet out two things: there is a twofold 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 Error. 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 Hypocrisy: 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. Useful 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 twofold Observation from this twofold 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 means 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 Loins are fast tied, 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 steadfast 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 fare as he loseth the Truth, he loseth God. 'Tis true, a person may have the Truth of God sticking in his Judgement: He may be very steadfast and constant in it; so that he may willingly part, not only with his substance, but even with his life, to maintain it, and yet not be savingly united to God, by Christ, for salvation. 'Tis 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, than he that is destitute of the Truth.  
(2.) Truth helps a Christian both to discover a Temptation, and to answer Arguments used to set on the Temptation. The Truth of God, in the Judgement, 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 Soldier, for the discovering of the Dart, or the Bullet, before it be upon him: so is the clear distinct knowledge 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 surprise him, than 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 sin, first labours to blind her Understanding; Ye shall not die, but ye shall be as gods, knowing good and evil, Gen. 3. 4, 5. and when he hath stolen that principle of truth out of her judgement, We may not eat, lest we die, He doth, without any difficulty, persuade 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 Christ's Righteousness, to a sinner, be thoroughly 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 wears 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 error in prayers, will nullify them, as well as want of the grace of Faith; for this is the confidence we have in him, that if we ask any thing according to his will, he heareth us, 1 John 5. 14.  
Information. We may from this Doctrine 
1. Use.  gather these three conclusions, viz.  
(1.) This shows us how necessary it is for a Christian to have a clear and exact knowledge in the Mysteries of Truth. It is not in vain, that the Scripture doth so earnestly call upon men, to learn, and to get, and to keep, the truth of Doctrine delivered in the Scriptures. Buy the truth and sell it not, Prov. 23. 23. Stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle, 2 Thes. 2. 15. not unwritten traditions, the Doctrines and Commandments of men, but such as have been taught by the Apostles, either by word, or by their writings. Watch ye, stand fast in the faith, quit you like men, be strong, 1 Cor. 16. 13. The word of God is full of such warnings, and admonitions, as these are. And not without cause, whether we consider the worth of truth in itself, or the usefulness of it unto us. It's necessary to the soul in many respects: it's the light by which we see our way, by which we know what to do, what not to do: it's a great part of our spiritual Armour, by which we fight against temptations. It's as great a strengthening to the Christian, in fight against Satan and his Instruments, as the Soldier's belt or girdle is to him in the day of battle. Take two Christians of equal grace, and let them be assaulted with the same Temptation, and let the one be sound in the Doctrine of Truth; and the other corrupt, and you will easily see the difference between the one and the other, by the issue of the temptation: the Doctrine of truth is as necessary for fight against Satan, as the grace of truth. I note this to let all of us see, what little reason any have to be displeased, either with the Ministers of God, or other of the Servants of God, for their earnestness & pertinacy, (if I may so speak) in preserving the truth of Doctrine, both among themselves and others. They know the many advantages of it, and therefore they are so zealous for the maintaining of it. Paul though he was of as flexible and condescending a spirit as any other, whether Apostle or ordinary Saint, in all other things (for he became all things to all men, that he might by all means save some, 1 Cor. 9 19 20, 21, 22.) yet he was so positive, and peremptory for the Doctrine of truth, that he would not give place by subjection to false Brethren for an hour, that the truth of the Gospel might continue with the people of God, Gal. 2. 4.  
(2) 'Tis not wonder to see Satan use such endeavour to deprive the Sons of men of the Doctrine of truth. In all ages of the Church he hath raised up his Instruments to draw men aside, from the truth of Doctrine. There shall be false Teachers, saith the Apostle, amongst you, as there were false Prophets amongst the people, 2 Pet. 2. 2. The Church of God, as it was never destitute of true Prophets, so never was it without false Prophets. In the Church of Israel there were a numerous Company of seducing Prophets: As there was an Elijah, a holy and zealous Prophet of God, so there were 456. Prophets of Baal, 1 King. 18. 22. The state was corrupted, and they made to themselves a corrupt Ministry of their own, an apostatising State must have an apostatising Clergy, that will humour them, and subscribe to them in every thing they do: when Satan had persuaded Jeroboam to set up golden Calves, he helped him to a Ministry that would worship them, and teach others to do the like. State Ministers will cry up Calves for gods, rather than want promotion, or lose preferment. And thus it was in the Gospel Church. All Paul's Epistles show it. This ariseth (1.) partly from the sinfulness of men. They must have their lusts, and a lust cannot thrive, if it have not a false Prophet to nurse it, and give it suck. And (2) partly from God, he in his wisdom and justice permits it to be so, that they that would not obey the words of a true Prophet, should follow the pernicious Doctrines of fal● Prophets, 1. Reg. 22. 23. And then (3) it comes to pass from the policy and malice of Satan, that he may by this means rob men of the truth, and so make them fit preys for his temptations. And we need not much wonder at this policy, Satan knows he is in danger of being foiled, if he suffer this girdle to be upon the soul; and that he shall certainly overcome, if he can but pluck this off the loins: therefore he is so diligent in attempting it, laying snares to entrap the true Ministers of God, and opening a wide door for false Prophets and seducers to enter in, and corrupt the truth.  
(3) We have no cause to wonder, to see the Devil so prevalent amongst heretical and erroneous persons. Woeful experience shows us, what desolations are made by Satan in our corrupt Generation: what mischievous ways of iniquity many are led into. Many are drawn aside, into great profaneness of life: others are sunk deep into rebellion, others are gone aside into the way of perjury and Covenant-breaking, others into ways of cruelty, persecution and oppression, others almost into gross Atheism: we may take up the Complaint of the Prophet Isay 59 3. 4, 5, 6, 7, 8. Your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness: none calleth for justice, nor any pleadeth for truth, they trust in vanity and speak lies, they conceive mischief, and bring forth iniquity, they hatch Cockatrice Eggs, and wove the Spider's Webs: he that eateth of the Eggs dyeth, and that which is crushed, breaketh out into a Viper: their works are works of iniquity, and the act of violence is in their hands. Their feet run to evil, and they make haste to shed Innocent blood: their thoughts are thoughts of iniquity, wasting and destruction are in their paths. The way of peace they know not, and there is no judgement in their go: they have made them crooked paths, whosoever goeth therein shall not know peace. A man would wonder to see and hear the horrible wickednesses that many are fallen into: some openly profane the Sabbaths, others defile their Neighbour's wife, and think they do not sin in so doing. The cause of all these may be given in the words of the same Prophet Isay 59 14. 15. Truth is fallen in the streets, yea truth faileth. The Devil hath taken away from them this Girdle of Truth, and now they stop at no kind of abominations. The Girdle of truth is quite loosed, and this doth so enervate and weaken them, that they are forced to do what ever the Devil requires of them. And can ye wonder at it? The loss of truth will certainly introduce all kind of iniquity. And that both ex Natura Rei, and ex justo Dei judicio. (1.) Ex Natura Rei. The understanding is the first wheel in man, it turns about the whole man, as the Helm doth the Ship: if the judgement be rotten, neither the heart, nor the life can be sound. We find therefore in Scripture, these two joined 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 etc. he that puts away faith, must put away a good Conscience, whether he will or no: he that makes shipwreck of faith, will soon make shipwreck both of Conscience and Conversation. (2.) Ex justo Dei jud●cio. It's God's way to punish the rejection of truth, with giving men up to ungodlinesses 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 kind of Popish Proverb among us, ungirt, unblessed. There is a truth in it, in this sense. If Satan find you without your Girdle upon your loins, 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 inferior 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 Judas puts these two together, ver. 20. Building up yourselves 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 Heresy is the mother of pride and scornfulness; so Pride is the Highway to be Heretical. A proud person will soon be an erroneous person: If any man teach otherwise, and consent not to wholesome words, etc. he is proud knowing nothing, etc. 1 Tim. 6. 3, 4. Pride will make the Heart swell so big, that the Girdle of Truth about your Loins, will soon be knapped asunder. Humility, and Watchfulness, are the best Buckles for this Girdle, and the way to preserve Truth; but Pride and Carelessness 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 Loins girt about with Truth, etc. 
IT old you the last Lecture, that Expositors 
LECT. 9  give a twosold 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, etc. We have now to consider it, as relating to the Grace of Truth; for so it's used in Scripture as I shown 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, etc. 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 Loins 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 will 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 speaks 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 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 Custom; he hath his conversation, in Integrity, & godly Simplicity, as the Apostles speak of themselves, 2 Cor. 1. 12. and therefore he cannot be called a guileful man, or a falsehearted 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 rejoice, and will rejoice; 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 speaks 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 Sepulchers, which appear beautiful without, but inwardly are full of rottenness and putrefaction, Matth. 23. 27. When a man shall pretend to be a Saint, and act the part of a Devil: When a man, like Joab, shall pretend a friendly salute, Art thou in health my brother; and really intent to wash his hands in his blood, 2 Sam. 20. 9 When a man shall pretend, like Judas, to kiss his Master, and intent only 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 Governor: 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 Jews 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 speaks 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 smother than butter; but war was in his heart. His words were softer than oil, 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, o 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 twofold Perfection: The one is Legal: The other is Evangelical. The Legal Perfection is not to be found in any mere man, since the Apostasy of Adam. The Papists they dispute not only for the possibility of the attainment of this perfection; but they teach also that it is actually attained by many. But that's a mere Dream, and purposely held by them to maintain their wicked Doctrine of Merit and Supererogation; for the Scripture clearly 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 justify myself, my mouth shall condemn me; if I say, I am perfect, it also shall 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 disclaims 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 twofold: 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, etc. are all sanctified truly, though not throughly.  
Secondly, because they are in the progress of Perfection; it's that Mark they level 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, etc. this he calls 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 burden, 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 showed 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, o Lord, to those that are good, etc. As for such as turn aside unto their crooked ways, etc. 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 looks right on, and his eyelids look strait 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 Ploughman; He hath his eyes not wand'ring this way, and that way, but he looks strait 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 straight line, and keep himself in God's way: let come on him, what will. Not, as if a Child of God might not warp from God's way, they have their deviations. Peter and Barnabas, two great Apostles, they did not always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Gal. 2. 12. 13, 14. but then they do not continue in their wander, they do not justify their turn 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 less reviled Paul, because he told them of their present deviations; but presently reform.  
3. It's expounded by Sincerity, and godly simplicity. So ye have it, 1 Cor. 5. 8. Therefore let us keep the feast, etc. 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 rejoicing is this, the testimony of our Conscience, that in simplicity and godly sincerity, etc. That which is sincere is simple, and unmixed, like white wool 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 hypocrisy. Though all men have hypocrisy 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, etc. yet may a sincere and true hearted Christian be foiled for a time, by some prevailing temptation. We are not to judge, either ourselves or others, to be presently hypocrites, because we are surprised and overcome by a Temptation. Hezekiah was a man of a perfect heart, 2 Reg. 20. 3. and yet he was vanquished in battle in the day of temptation, 2 Chron. 32. 31. In the business of the Ambassadors of the Princes of Babylon, etc. 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 ensnared. 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 surprised 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, etc. 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 man's 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 instrumental 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, etc. 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 Battle. All which a man doth without sincerity, is to no purpose. He can suck out no virtue from any of the Ordinances of God, neither prayer, word, Sacraments, etc.  
2. Sincerity is that which engageth God to take our part in all temptations.  integrity is, there God is by his special 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, etc. Yea I know thou didst this in the integrity of thy heart, etc. 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 mere moral 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 spoke 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 Devil's snare: if natural and moral 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 Devil and he shall fly. Draw nigh to God, and he will draw nigh to you. etc. Purify 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, Purify your hearts, ye double-minded. A single-hearted Christian shall not want, either the presence or power of God, in the day of Battle. This is clear also, Gen. 15. 1. with 17. 1.  
Information 1. Do not wonder to see Satan 
1. Use.  prevail so much against hypocritical and false hearted men. The Heretic wants the Doctrine of truth, therefore he is ensnared: the Hypocrite wants the Grace of truth, and therefore he cannot stand: the one wants soundness of head, the other soundness of heart, he is ungirt and unblessed. Satan may easily wind him any way, he may make him carry any yoke: he may make him to serve him in any kind of employment, though never so vile, never so abominable, contrary to the light of the word, and light of nature, vid. 2 Tim. 3. 1. 2. Men shall be lovers of themselves, covetous, proud, boasters, etc. who are they that are drawn aside into such paths as these? They are hypocritical men, that want the grace of truth, having a form of godliness, but denying the power thereof. A man that wants the grace of sincerity, if the Devil will have him to be proud, he will be puffed up presently. If Satan say Blaspheme, his lips are full of blasphemies presently, and those of the worst kind, doctrinal blasphemies. If Satan command him to be incontinent he cannot withstand. If he will have him break Covenant, he hath not powerto oppose, he will not only break Covenant, but forswear it. If he be tempted to commit treason, he rebels presently: and if to disobey Parents, natural or civil, his hand is lifted up against his Father, etc. Satan can lead him into any path that wants this Girdle.   

LECT. 10. Decemb. 12. 1649.  
2. HOw requisite it is for Christians to examine and prove themselves, 
Lect. 10.  whether they have this Grace of Truth in their hearts, or no. The Holy Ghost here puts great stress upon it, setting it in the first place. He is like to be quite undone in that day of temptation, that wants it. Every Christian is willing to suppose that he hath it: therefore it's good to be at certainty about it.  
I shall for the helping of you, lay down these ensuing Rules, by way of Evidences viz.  
1. He that hath the Grace of Truth in his heart chooseth the Word of Truth to be the Rule of all his Actions. He dares not make men his Rule, because he knows men of high degree are vanity; and men of low degree are a Lie, Psal. 62. 9 He knows wicked men are out of the way, and good men may miss the way: and therefore he dares not walk according to men. Micajah would not say, Go up and prosper, though all the Prophets of Ahab had said the same with one consent. Whatsoever God puts into my mouth, that will I speak, 1 Reg. 22. 14. This is that which David lays down, Psal. 119. 1. and this is that which he practised in himself, Psal. 119. 30. I have chosen the way of truth, thy judgements have I laid before me. And as he dares not make men his Rule, so neither dare he make any outward Dispensations of Providence his Rule. He is a man that adores Providence, and admires Providence, and rests satisfied with all Acts of Providences, and searcheth into Providence, but he dares not make it the Rule to walk by, the Glass to dress himself by.  
1. He knows all things come alike to all; and that the worst men, and worst causes, have sometimes good success, at least, for a long time. And,  
2. He also knows, that the ways of Providence are very often like the way of a ship in the Sea, or of an Eagle in the Air; they are full of Riddles and Labyrinths, so that man cannot expound or trace them.  
3. He knows, that the actings and workings of Providence, are various; these wheels do not always keep the same tract, therefore he dares not make them his Rule. The Word of Truth is visible, certain, uniform, given for a Rule; and therefore this he chooseth; from this he doth not willingly departed, vid. Psal. 18. 21, 22, 23.  
(3.) He that hath the Grace of Truth in his heart, useth true and warrantable means, for the accomplishment of all his Actions. He doth not think it lawful to pass through all kind of forms that he may attain his desires; he dares not put upon him any shape but one. Not but that a sincere Christian may be hurried by a Temptation, to use some means unjustifiable. Jacob, and his Mother Rebeckah, both of them holy persons, yet did use dissimulation, to obtain the blessing from old Jacob, Gen. 27. 6, 7, 8, etc. But they were severely punished for this sin: Jacob was banished from his Father's house, served 20 years a hard Master, where he had wages changed ten times: and we do not read, that he and his mother ever saw one another upon earth. But though a child of God, whose heart is sincere, may fall into such a practice, yet he dares not justify any such action. David durst not take away the life of Saul, to come to the Crown, though he was anointed King by that God, who disposeth of all kingdoms; he would not permit another to do it, vid. 1 Sam. 26. 7, 8, 9, 10, 11. yea, when an Amalekite came and told him, that he had slain Saul, and that by his own desire, when he was full of anguish, and could not have lived many hours, David commanded him to be put to death for that wicked act, 2 Sam. 1. 13, 14, 15. He that hath truth of heart, knows well, that God hath forbid him to do evil, that good may come thereby, and that he must not lie for God, Job 13. 7, 8. He will not choose sin, to escape affliction. Elihu chargeth Job with this, and useth it as an Argument to prove him unsincere, Job 36. 21. A truehearted man knows that God hath prescribed means, and looks at them as much as ends; and yet wicked means discredit and condemn the best ends: vid. 1 Sam. 13. 8, 9, 10, 11, 12, 13. there was a very good end, etc. not fight without seeking God's face, etc. So 1 Sam. 15. 15, 16, 21, 22. This was a good end, to sacrifice to God of the spoil of his enemies, etc. but the means were nought: therefore GOD abhors it, as an act of Rebellion.  
(2.) He that hath truth of heart, doth all his Actions to a good end. His aims are sincere, and incorrupt; at least, he desires they may be so, and is much troubled that they are not so. He knows that a good Action is discredited, if he that doth it have not a good end, 2 Chron. 25. 2. Jehu failed in this, 2 Reg. 10. He did very many good things, put all the Priests of Baal to death, &c, destroyed Baal out of Israel, ver. 28. God testifies for him that he had done, that which was in his heart, ver. 38. unto the house of Ahab: But all these things were done for base ends, to establish himself in the Kingdom: therefore, Hos. 1. 4. God threatens to avenge the blood of Jezreel on the house of Jehu. Our Saviour makes this a distinguishing Evidence between a painted Hypocrite, and a real Saint, Mat. 6. 1, 2, 3, 4, 5. They may give as many, and as great Alms; They may give God as many, and as long Prayers, as a sincere Christian doth; but they differ in their ends. The end of the one, is to get glory from men, to satisfy the voice of Conscience, etc. The end of the other, is to approve his Heart to God, to glorify his Heavenly Father, and to testify his Obedience to the Command of God.  
(4.) He that hath the Grace of Truth in his heart, is the same in private, that he is in public. The Lining, and the Outside of his garment, are both of one piece; he is clean within, as well as without: a spot upon his skin, is as great a trouble to him, as a stain upon his garment. This is that, which our Saviour makes a distinguishing Note between a Hypocrite, and a sincere Christian, Matth. 15. 7, 8. the Hypocrite is only for the outside of Cup or Platter, that that may be clean; but the inward part is full of wickedness. This is David's Character of himself, Psal. 18. 23. I was also uncorrupt before him, and kept myself from mine iniquity; i. e. from secret sins, as well as public. And Psal. 101. 2. I will walk in the midst of my house with a perfect heart. A sincere Christian is as good in his own house, as in God's house; in the Closet, as well as in the Streets; in his secret Chamber, as well as in the Church. He desires to have a clean heart, as well as clean hands, Jam. 4. 8. Cleanse your hands ye sinners, purify your hearts, ye double-minded.  
(5.) He that hath truth, will be the same in trouble, and after trouble, Psal. 78. 34, 35, 36.  
Exhortation: That all that profess themselves Christians, would both carefully get and keep this girdle of Truth.  
I shall here urge it by some Motives; and then lay down some Helps and Directions.  

1. For Motives.  
(1.) Sincerity is the best security, Prov. 10. 9 He tbat walketh uprightly, walketh surely; but he that perverteth his ways, shall be known: God knows him already, and men shall know him, when the Mask of Hypocrisy is pulled off his face: his rough garment which he wore to deceive, shall in due time be plucked off, and then his deceit shall be made manifest. He walks under Divine Protection; he walks under the shadow of Divine Promises, therefore he is in safety. He may sometimes come into danger; but he shall be delivered either in danger, or from danger, or by danger: Yea, sometimes God brings him into a lesser danger, to preserve him from a greater, vid. Jer. 38. 38. His imprisonment saved him from the danger he might have been in by the enemy, when Jerusalem was taken. The three Children, Dan. 3. and Dan. 6. were preserved by their Integrity. The Prophet David never was in such danger, as when he warped a little, and went into the Land of the Philistines: He got a strong Hold of Zicklag, from the King of Gath; but that Fort was destroyed and he was never in such distress in all his troubles, 1 Sam. 30. init. His own guard had there been his Executioners, had not God, by a mighty hand, staved them off.  
(2.) Integrity of Heart, is the best Guide in straits, and doubtful Cases. This is promised. Prov. 11. 3. The integrity of the Upright shall guide them; but the perverseness of Transgressor's shall destroy them. It's a marvellous happiness to have a perfect and faithful guide in dark and dangerous Travels. It's a privilege belonging to the godly man, to have Divine guidance, Psal. 32. 8. He that is sincere, shall have this guidance. It is evinced by what hath been said: Integrity makes the Word his Rule: And that Word is a Lantern; yea, 'tis a Light shining in a dark place, 2 Pet. 1. 19 and he that followeth this Light, shall see his way, when others are in obscurity: vid. Isa. 30. 21. The Spirit of God, who is the Souls guide, dwells in a sincere heart, therefore he shall be led in the right path.  
(3.) Sincerity of heart will procure God's acceptance of all your services. Though they be very weak, and very imperfect, yet if they be seasoned with the Salt of sincerity, they shall not be cast away, Prov. 15. 8. The Sacrifice of the Wicked, is abomination to the Lord; but the Prayer of the Upright, is his delight. It's a marvellous comfort to a Child of God, that his Duties find acceptance: When they do but suppose that their services are rejected, how are they cast down? how are they disquieted? Nothing can satisfy them in such a Case. Well! if your hearts be sincere, your prayers shall be as Incense, and sweet Odours, in the sight of God.  
(4.) The Services and Ordinances of God shall convey strength to you. When the falsehearted Christian shall window and molder away, and all which he seemed to have, shall come to nothing; then shall the true hearted-Christian be as one anointed with fresh Oil, he shall be active, vigorous, and strong, This is promised in many places, Job 17. 9 The Upright shall hold on his way, and he that hath clean hands shall add to strength. The meat and nourishment which is taken by a man, whose vitals are consumed, gives no true strength to him: He may, perhaps, for a little time, appear to be fat, and in good liking, but all his growth is but wind and emptiness, which in a fit of sickness will soon wash off: But the meat of a man that is sound, turns into nourishment, and makes him grow: so it is with the Soul, the rotten Hypocrite he gets no nourishment by the Ordinances; but the sound Christian gets strength by them. He may not presently perceive his growth nor does he grow always alike in all graces; but in some grace or other he increaseth, and shall increase his Spiritual strength, Prov. 10. 19 The way of the Lord is strength to the upright; but destruction shall be to the workers of iniquity.  
(5.) God will pardon, and graciously pass by many failings and infirmities, if the heart be sound. 1 King. 15. 12, 13, 14. King Asa was guilty in many things: there were very visible Defects found in him, contrary to that which the Law of God required. He took away the Sodomites which were in the Land; he removed all the Idols which his Forefathers had made; He deposed his Mother from her Regency, because she had made an Idol in a Grove, but the high places remained still: Nevertheless, the heart of Asa was perfect with the Lord all his days: And because he was a man of a sound heart, God accepted what he had done well, and graciously pardoned his Omissions. And therefore it is, that David makes the soundness of his heart an Argument, to move God to forgive his sin, Psal. 51. 6. Behold thou requirest truth in the inward parts, that is to say. Lord, although according unto the letter of the Law, thou hast cause to cast me off, yet according to the tenor of the Gospel, I hope thou wilt pardon me, for thou knowest my heart is right in thy sight: and, Psal. 7, 8. he prays, that God would judge him according to his integrity, and according to the righteousness that was in him.  
6. This Grace of Truth is the way to have fellowship and communion with God. Hypocrisy, and false-heartedness, is a bar in the way of our Communion; God will not show his face with joy unto such, whose hearts are rotten. Hypocrites may tell you of much Communion they have with God, and of great joys they find in their spirits: but this their joy is but like a Land-flood, it is quickly dried up again; a few Sunshine days sokes-in all this joy: It is, indeed, but a false joy which comes from Satan, transformed into an Angel of Light, and it shall be but for a moment. Job tells us, Job 13. 6. that a hypocrite shall not come before him. He shall not see the face of God with any joy. No, no, Communion with God is only promised to sincerity, Jam. 4. 8. Draw nigh to God etc. Cleanse your hands ye sinners, purify your hearts ye double minded. And therefore David, upon the profession of this integrity, calls upon God for his presence, Psal. 101. 2. O when wilt thou come unto me: I will walk in the midst of my house with a perfect heart.  
7. Integrity is the way to daunt all your enemies. To warp from the ways of God, will much encourage your adversaries; it will make them more bold, and more violent: but perseverance and holding on in your integrity, will▪ in due time, make your hearts fail. Herod was afraid of John Baptist, because he was a sincere man, Mark 6. 20. And it's said of Saul, that because David behaved himself wisely, he was afraid of him, 1 Sam. 18. 15.  
8. Sincerity of Heart will be a strengthening Cordial to your souls, in the day of affliction and trouble. Integrity is the best way to keep you from trouble, and to deliver you out of trouble: but if at any time ye do fall, and lie under trouble, Integrity will be a soft Pillow to rest your heads upon, in the evil day: vid. 2 Cor. 1. 12. This is our rejoicing, the testimony of our Conscience, that in simplicity and godly sincerity, etc. This was that which made the Martyrs so joyful in Prison: This was that which kept up the heart of Job in his great sufferings; and this made Paul and Silas sing with so much joy, when their feet were fast in the stocks, Act. 16.  
9 Integrity will make the end of your life peaceable. You may have Contentions and Warrings, and unquietness in the way: but you shall be sure to find calmness, and serenity, and peace, in the end. This is promised, Psal. 37. 37. Mark the upright man, etc. for the end of that man is peace. The beginning, and the middle of the Hypocrite, may be in some kind of tranquillity; but the end will be a storm. Job had many a sore storm; but his latter end was peaceable and serene: That's well, that ends well: the Hypocrites portion is to lie down in sorrow, Esa 50. 10, 11. Thus for Motives.   

2. For Directions, to get and keep sincerity, take these, viz.  
(1.) Study well, and improve aright the Doctrine of God's Omnipresence, and Omniscience. He that doth truly believe that God's Eye is upon him, will not give way to Deceitfulness and Hypocrisy in heart: remember that God is a Heart-searching God. This is that Direction which God himself gave to Abraham, to keep his heart sound, Gen. 15. 1. Walk before me, and be upright, This was that which kept David entire, Psal. 18. 23. I was upright before him, or in his sight, and kept myself from mine iniquity. The want of this, is made the reason of all the falsehood of Ephraim, Hos. 7. 1, 2. They consider not in all their hearts, etc.  
(2.) Take heed of worldly policy. Fleshly wisdom is like rust; it will eat up sincerity, if ye harken to it. The Apostle opposeth these two one unto another, 2 Cor. 1. 12. In sincerity and godly simplicity, not with fleshly wisdom. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enmity with God. God would have his people to be prudent, and to hear the voice of right reason; Reason is not given in vain: Be wise as Serpents, etc. but he would not have them make carnal Wisdom their Oracle. He consults first, the justum, and then the commodum. He that consults with flesh and blood will hardly keep upright in declining-Times. Fleshly Wisdom would have dictated a hundred things to Daniel, would he have harkened to it.  
(3.) Be much in the Duty of self-searching. Take heed of putting too much credit and confidence in your own hearts; He that trusts in his own heart, is a fool, Prov. 28. 26. You have the seed of rottenness in your souls; and if you do not keep them in a constant course of Physic, they will grow corrupt, before you be ware. David's prayer should be your prayer, Psal. 139. 23. 24. Search me, O Lord, etc.  
(4.) Consider the end of Hypocrisy: It will be your shame in this world, Psal. 119. 80. Let my heart be sound in thy statutes, etc. Hypocrisy is an inlet and door to all other sins, 2 Tim. 3. init. a man that hath the form of godliness, without the power, will be any thing in time. It will be your sorrow in another world. Hell is said to be made for Hypocrites, Mat. 24. 51.  
Thus much for the first piece of this Armour, The Girdle of Truth.    

LECT. 11. Decemb. 19 1649.  EPHES. 6. 14. 
Stand therefore, having your loins girt about with truth, [and having on this Breastplate of righteousness.]  
V 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THese words contain the second piece of the spiritual Armour. And this is fitly added to the former, having your loins girt about with truth. In lumbis maxima vis est stantium. If the loins be infirm, the whole man is full of trembling, and with the least violence presently falls to the ground. Integrity and sincerity strengthen the loins, and make the body stable. Demetrius Christiano veritatem & corruet protinus. Bullinger in locum. Now the breast is as necessary for our sure standing, as the loins: though the loins be girded, yet if the breast be open to violence, the party comes suddenly to the ground. All the vital parts, the heart, liver, lungs, etc. are in the breast; and if those be not carefully secured, and preserved, death and falling doth suddenly ensue. A little wound in the breast is mortal, and incurable. Therefore the Apostle would have his Soldier to make careful provision for that part, he must be as careful to put on his Breastplate, as his Girdle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the breast, viz. the whole upper part of the body before, from the neck to the thighs, and it also signifies, that Armour which is used by Soldiers in the Wars, to defend that part of the body. The Breastplate is the defensive Armour, which the Soldier wears to secure the forepart of his body, from the violence of Sword, Pistol, Lance, or other Weapon, used by the adversary in time of battle. This the Latins call Loricam. Now the Apostle would have his Christian Soldier, to take and use this in the day of temptation. That which is brought to set out this piece of Armour, is the grace of Righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That we may understand his meaning, we are to consider the Acception of this word in the Scriptures. Now there is a twofold Righteousness, The one Legal, the other Evangelicall. Legal Righteousness is a perfect, complete, strict conformity to the Law of God in every thing. This righteousness is not that which is meant in this place; for there is not one (mere) man in this world, who ever did, or ever shall wear this Breastplate, since the fall of Adam. He indeed had this Armour put upon him in his Creation; but he and we in him lost it by the fall, and shall never be able to recover it again. God looked down from Heaven, upon the Children of men, etc. but they are all gone out of the way, there is none righteous, no not one. Evangelicall Righteousness is that which is interpreted so in the Gospel, a qualified righteousness. Now this righteousness of the Gospel is twofold, viz.  
1. A righteousness of imputation or justification, by virtue of which, a person stands righteous, and unspotted before God: this is nothing else but the righteousness of Jesus Christ, imputed or reckoned unto a believing sinner, whereby he is constituted righteous in foro Dei. This is called in Scripture, sometimes the Righteousness of God, because approved of God, contrived of God, imputed by God, sometimes The Righteousness of Faith, because it's applied, received, and put on by Faith, as a hand or Instrument appointed for that purpose. Sometimes the righteousness of Christ, because it's wrought by Jesus Christ for us. This Divines Call, The Righteousness of our Person, A Righteousness without us, A Righteousness communicated to us, A Righteousness upon us, etc.  
2. A Righteousness of Sanctification, by which we work righteousness. This is twofold. 1. Habitual, which is nothing else but the new nature, or new man created, and implanted in the heart of a Christian, at the time of his new birth, or Regeneration, called by Divines, Inherent righteousness, or a righteousness in us. Of this the Apostle speaks, Eph. 4. 24. that ye put on the new man, which after God is created in righteousness, and true holiness; and of this also the Apostle speaks, 1 John 3. 9 his seed abideth in him.  
2. Actual, which is nothing else but the manifestation and exercise of the work of righteousness in a holy and unblameable conversation towards God and Man in our thoughts, speeches, actions. This is called the working of righteousness, Acts 10. 35. the doing of righteousness, 1 John 3. 7. he that doth righteousness is righteous, as he is righteous. This is called by Divines, A Righteousness from us, The Righteousness of our course or Conversation. Sometimes this Righteousness is joined with holiness. And then Righteousness strictly refers to the Duties of the second Table, and holiness to the Duties of the first Table, Tit. 2. 12. Luke 1. 75. sometimes it is put alone, and then it comprehends all Duties to God and man, Luke 1. 6. its said of Zachary and Elizabeth, that they were both righteous before God, walking in all the Commandments and Ordinances of the Lord, blameless.  
Now there are some Expositors, which by the Breastplate of righteousness, understand the righteousness of Imputation, the righteousness of Christ imputed by faith, for our justification. But this I suppose, is not the meaning of the Apostle here, because he doth afterward speak particularly of the shield of Faith, verse 16. under which this righteousness of Faith is comprehended. Others by the Breastplate of righteousness, understand only this last, viz. righteousness of conversation, unblameableness, and innocency of life, so Calv. Zanch. Deodat, Bulling. Piscator, and generally the whole Current of Interpreters. And this is most likely to be his meaning, if we consider what goes before, viz. the Girdle of Truth, he first commends unto them, inward sincerity, or truth of heart, and then that which is always an effect or consequence thereof, holiness of conversation. Taking this to be the meaning of it, the Doctrine is this.  
That holiness and righteousness of conversation, 
Doct.  is of excellent and necessary use for him that would stand, and overcome Satan in the day of temptation. The Breastplate of a righteous life is necessary to be put on, and used by every Christian Soldier, that would be victorious in the day of spiritual Assaults. In the opening of this Doctrine, I shall clear these two things.  
1. Wherein righteousness of conversation consists: what are the characters of a righteous man?  
2. Wherein the usefulness of it lieth, as to the withstanding and overcoming in the day of Temptation.  
1. Righteousness of Conversation takes in these two things, which may be as Evidences and Trials.  
(1.) He that desires universally to obey all the Commands of the first and second Table. Respect unto all the Commandments of God is that which in the Language of Scripture doth denominate a person truly righteous. Not that there is any man on earth, that perfectly fulfils the Law of God, Who can say, I have made my heart clean, I am pure from sin? Prov. 20. 9 If any man should dare to affirm this, the Holy Ghost tells him he is a liar, and a self-deceiver, 1 John 1. 8. But yet there are many, who do truly endeavour to be conformable to the whole will of God; and these are in a qualified interpretation, righteous persons. This is that which the Apostle testifieth of himself, before the Governor Felix, Acts 24. 16. Herein do I exercise myself to have always a Conscience void of offence, towards God and towards man. There are some who are careful of the Commands of the second Table, they would have a good Conscience towards men; they would not cheat, nor defraud, they would pay every man his own, they are morally righteous; but they take no great care of the duties of the first Table, they are willingly unrighteous towards God, at least in some duties, make no conscience of prayer (public, private, secret,) are not exact about the Sabbath, etc. these are unrighteous persons, they defraud God of his right. Others are seemingly righteous towards God, but they are willingly wanting, and defective, in that which concerns man, at least in something: these are as far from righteousness, as the other. Zachary and Eliz. are said to walk in all the Commandments and Ordinances of the Lord, blameless, Luke 1. 6. They were without all question blame-worthy in many things; but they did not willingly neglect any known duty; they did not say unto any Command of God, stand by, but did desire to obey universally. True holiness saith not as Naaman. In this thing the Lord pardon thy Servant, etc. 2 Reg. 5. 18. but saith with David, Concerning thy precepts, I account them in all things to be just, and therefore I hate every false way, Psal. 119. 128. little duties as well as great, small lies, mere omissions, etc. It is not one action which denominates a man righteous; but universality of obedience. God gives this commendation to Caleb, the Son of Jephunneth, that he wholly followed the Lord, Deut. 1. 36. and Moses gives the same testimony to Joshuah, Josh. 14. 9 A righteous person knows, (1) That there is the same purity in all God's Commands. And (2) that there is the same obligation for every Command. He that saith, do not commit Adultery, saith also, Do not kill, etc. Jam. 2. 10, 11. And (3.) that one sin allowed, will ruin and sink his soul, and disturb his peace, as well as many. And (4.) he hates sin as sin, and he loves obedience as obedience, and therefore applies himself to all holiness.  
(2.) He that lives a righteous life, doth cordially bewail every Act of unrighteousnese. His sin is his sorrow and burden, and his Conscience is wounded for the least iniquity, not only that which is known to men, but even that which is known to God only: his secret wander produce both secret and open grief. It's said of David, that his heart smote him, for the cutting off of the lap of saul's Garment, 1 Sam. 24. 5. and 2 Sam. 24. 10. the same is said of him, for the numbering of the people. Neither of these were sins of any high or scandalous nature, and yet they occasioned great trouble to David's soul. Yea, true holiness doth much lament the body of sin, that dwells within him, though it do not break forth into actual exorbitancies. Thus it was with Paul, Rom. 7. 23. 24. I see a Law in my members, etc. O wretched man that I am, who shall deliver me, etc. yea and secret sins, as well as known sins. And all this sorrow in the heart of a righteous person, is not only, or principally, for the mischief sin hath or may work unto himself here, or hereafter; but chief out of that Antipathy which is in his heart against sin, and out of respect to God the Father, Son and Holy Ghost, who is offended and wronged by his sin. An unrighteous person casts his sins behind his back, never remembers them, unless it be with sensual delight, or at most, legal sorrow, and that not so much for hatred of sin, as fear of Hell; but a truly righteous person sets them continually before his face. And that not only before, but after pardon. Psal. 51. 3. and yet Nathan had told him before, that God had put away his sin, he should not die, 2 Sam. 12. 13. And so, Marry Magdalen.  
(3.) He that is of a righteous life is as careful to abstain from appearances of evil, as from apparent and direct evil. He dares not touch any thing that looks sin-like, or that hath the least affinity with it. If any thing be propounded to him, which hath the face of vice, he dares not for all the world, have any thing to do with it, he will not eat swine's flesh, or drink the broth, Isay 64. 4. If the thing be doubtful, whether it may or may not be done, he will do that which is most safe, and leave it undone. Any thing which may be justly an occasion of sin to others. Any thing which may have sinful consequences: Any thing which may be liable to misconstruction. Any thing which may prove detrimental to others. Any thing which may strengthen, confirm, and settle wicked men in sin, though the thing should not perhaps be a sin in itself: yet he that hath the Breastplate of righteousness, dares not do it, because it hath the appearance of sin. Any thing that is of evil report. It was lawful for Paul to eat flesh, (whatsoever is sold in the Shambles, that eat, ask no question for Conscience sake: (yet, when that action might have an appearance of evil, and be a scandal to others, he resolves not to do it, 1 Cor. 8. 13. Paul might as lawfully have circumcised Titus as he did Timothy; but when he foresaw, that it would have produced an evil consequence, viz. it would have confirmed the Jews, in the error of the Circumcision, he would not do it, Gal. 2. 3, 4 Holy Daniel, Cap. 1. 8. would not eat of the King's meat, nor drink of his wine: there was an appearance of evil: he did not know but something might be in it, which was unclean to a Jew by the Law; or something which had been consecrated to Idols. Tertullian will have no lights in the worship of God, because mos erat haereticorum, Heretics used so to do. 1. A righteous person hath an Antipathy against sin, and this makes his heart rise against any thing that is but like it. 2. A righteous person is acquainted with the subtlety of the Devil, and the encroaching nature of sin, he that gives way to the appearances of sin, will in a short time yield to that which is apparently evil.   

LECT. XII. Decemb. 26. 1649.  
(4.) HE that leads a life truly righteous, 
Lect. 12.  desires and endeavours every day to be more righteous. He is one, whose care is to cleanse himself from all filthiness both of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7. 1. This Character the Holy Ghost gives of the righteous man, Rev. 22. 11. He that is righteous, let him be righteous still; and he that is holy, let him be holy still. The particle [Still] denotes not only continuance, but progress in holiness. He desires not only to bring forth the fruits of righteousness, but to be filled with the fruits of righteousness, and to abound more and more: he doth desire daily to put off the old man, and to put on the new man, which (after God) is created in righteousness and true holiness, Ephes. 4. 22, 24.  
First, he seethe the vileness and odiousness of sin, and therefore would have it further mortified: he seethe the excellency and beauty of holiness, and therefore he would have it increased: and, to this purpose, desires to make conscionable use of all means of Mortification and Renovation.  
Secondly, he seethe what a little measure of holiness it is, which he hath yet attained unto, and this makes him mend his pace.  
(5.) The righteous man is one who works righteousness in all times. Not only when it is gainful, but even then when it is dangerous and prejudicial. This is David's character of himself, Psal. 119. 20. My soul breaketh for the longing i● hath to thy judgements at all times. And this is that character which he makes of others, Psal. 106. 3. Blessed are they that keep judgement, and he that doth righteousness at all times. A righteous person will do righteously not only when he may be rewarded, but also when he is sure he shall be persecuted for righteousness sake. He can distinguish between fas and nefas, when the generation, wherein he lives, is wholly devoted to wickedness. This is the character of Noah's righteousness, Gen. 7. 1. You have a description of that Generation, Chap. 6. 5. In this Generation Noah kept his righteousness.  
This the Apostle exhorts the Philippians, Phil. 2. 15. That ye may be harmless and blameless, etc. in the midst of a crooked and perverse generation.  
Yea, a righteous man in such a generation, by a spiritual kind of Antiperistasis, endeavours to walk more righteously. For,  
(1.) Times and Ages, Men and Custom, are not the guide of his Life, but Conscience rightly informed by the Word of God.  
(2.) The more lose his generation is, the more necessity he sees lying upon himself to practise Holiness, both to keep it up in the world, and to confute the want of it in other men. If he live in a Covenant-breaking, and Covenant-denying, and Covenant-forswearing generation, he sees that he hath the more reason to walk in Covenant maintaining, and Covenant keeping, etc.  
(6) The righteous person is one who doth in his heart bewail the unrighteous practices of other men. This is the Evidence of Lot's righteousness: vid. 2 Pet. 2. 8. That righteous man dwelling among them, in seeing, and hearing, vexed his righteous soul from day to day with their unlawful deeds. Thus also did the Holy men in Jerusalem, in a time of wickedness, Ezek. 9 The sins, which were a sport to others, were a sad grief to their souls. When others were singing to their idols, they were sorrowing for that mirth: they did not only murmur against their sins, but they did mourn for them, and that with sighing and tears.  
1. A righteous man knows both the filthiness of sin, and the mischief of sin.  
2. A righteous person hath fervent love to God, and hearty Affection to the souls of men: this makes him mourn for the sins he cannot mend.  
(7) The righteous person is one who is gladly willing to be told of any act of unrighteousness. He is sorry to do unrighteously; but not sorry to be told of his unrighteous Doing. He will thank God for making any an Instrument of reproving, and he will honour and love the Instrument for his faithful admonition. He will not like Ahab imprison a Micajah, nor yet with Herod cut off the head of a faithful Reprover; but will be pleased with the discovery of sin, though from an enemy. Famous and renowned is the example of David for this, 1 Sam. 25. 32, 33. He had received an unworthy affront from a man to whom he had showed much kindness, ver. 15, 16. The men were very good to us, neither miss we any thing as long as we were conversant with them in the field, etc.  
And now he was upon his march in the heat of blood to avenge that wrong: It was but a woman who came to meet him, and one who was so nearly related to Nabal, that what she said, might be rendered suspected; and yet because she spoke both Reason and Religion, David was convinced of his sin, blessed God, and blesseth her, retreats from his march; yea, his soul was so knit to Abigail for her faithful advice, that as soon as her husband was dead, he took her to wife, & she was ever after precious in his sight. Solomon makes this a distinctive note between the godly wise, and the wicked: the one loves sin, but hates rebuke: the other loves rebuke, but hates sin, Prov. 9 8. A faithful Reprover, is as a Looking-glass, wherein our spots are seen; and he that loves to be clean, hates no Looking-glass, unless it be a false one, that makes him fairer than he is. A faithful Rebuker is as a Physician to the soul, he comes to lance, but it is in order to a cure: no man that loves to live, hates the Physician, unless he be in a distemper; but honours him, and bids him welcome. Let the righteous smite me, it shall be a kindness; let him reprove me, it shall be a precious oil, which shall not break my head: so the righteous person thinketh, and so he speaketh, Psal. 141. 5. A righteous person is as willing to have his sin discovered, as his graces; and as willing to be smitten for his sin, as encouraged for well-doing. He loves a plaindealing Ministry, that will tell him of his sin without flattery: he would not have bitter put for sweet, or sweet for bitter.  
Secondly, wherein the usefulness of this Breastplate stands, as to the resisting of Temptation. I shall show you this in these three Particulars, viz.  
(1) Righteousness gives boldness and courage to the soul in the day of Temptation. Resolution of spirit is of very great advantage to a soldier: If the heart be faint, the hands tremble. When the people of Israel went out to War against their enemies, God gave this Law amongst others, that the Officers should make a Proclamation in the head of the Army, That whosoever was fearful and faint-hearted, should go and return to his house, lest his brethren's heart faint as well as his, Deut. 20. 8. Cowardliness doth give a very great advantage to the enemy. Now Righteousness, and Innocency of life, makes the soul valiant. Hic murus aheneus esto, Nil conscire sibi nullâ pallescere culpâ. Innocency of life, is the best Cordial to remove tremble from the soul. Pro: 28. 1. The wicked flee, when no man pursueth; but the Righteous are bold as a Lyon. The word is, as a young Lion, in the Hebrew: Of all Beasts, the Lion is most valiant; he is the King of Beasts; and of all Lions, the young Lion is most valiant, in regard of the abundance of natural heat which is in him. Righteousness gives a Lion-like boldness to the soul in the day of Temptation: guilt makes the heart melt. Thou hast driven me out this day from the face of the earth, etc. And it shall come to pass, that every one that findeth me shall slay me, Gen. 4. 14. Carnificem fuum gerebat; his Conscience was his Tormenter, and the guilt of his sin did so enfeeble his spirits, that though there was not then a man living besides his Father, yet he thought he should be taken away by a violent death.  
Now the ground of the courage arising from Righteousness, is, not from the merit of Righteousness; for, in respect of Merit, all our Righteousnesses are as a filthy rag, Isa 64. 6. But, upon these considerations, it makes the soul valiant, in that (1.) It pacifieth the Conscience, by giving us an evidence of our Justification, and of the acceptance of our persons, through grace, in the sight of God. Holiness, and Righteousness, is an Argument that we are the redeemed Ones of Jesus Christ, Luke 1. 74, 75. Righteousness of Conversation, gives the soul an evidence of its election, 2 Tim. 2. 19 Departing from Iniquity, is a testimony that a person is sealed up for salvation, and eternal life: vid. 1. joh. 3. 9, 10. (2.) It gives courage, in that it lets a soul see that it hath a right to all the Promises. All the Promises are made to righteous walking: Promises of Support, Promises of perseverance, Promises of deliverance; Righteousness gives the soul a propriety in all these, and so makes it valiant: See but that one Promise, 1 joh. 5. 18. that is a Promise of security against Satan.  
He shall not touch him, that is, not with a destructive Touch; he shall not draw him into that sin which is unto death; he shall not finally overcome him, etc. This Promise is made to every one that is born of God; and whosoever is born of God, doth righteously, as he is righteous: the righteous man, and the regenerate, are all one.  
(2.) Righteousness makes the soul strong, as well as valiant. Strength and Power is of very great use to a soldier in the day of battle: it makes him able both to defend himself, and to offend his enemy. Now Righteousness, and Holiness, strengthens a Christian two ways.  
First, In that it doth demolish and destroy that which makes the soul weak. Sin is the weakness and infirmity of the soul: it is the Devils great strength, and that which gives him all the advantage he hath against the soul: Our sins, are Satan's Armour, that wherein he trusteth, and with which he fighteth against us: if he did not find assistance within us, he could not do us any mischief by that which is without us. The Prince of this world cometh, and hath nothing in me, Joh. 14. 30. and because he had nothing in him, he could do nothing against him. Our sins are the Devils strong Holds, in which he fights against us. Now Righteousness doth expel sin, as the Light expelleth the darkness: It doth cast down these strong Holds; it doth dissolve the works of the Devil, and taketh from him that Armour wherein he trusteth and so gives us strength.  
Secondly, It strengthens the soul, in that it brings with it all strength. Wheresoever Righteousness is, there is God, and there is Christ, and there's the Spirit; the Spirit of Might, and the Spirit of Power. 'Tis true, Righteousness is not either in the heart, or in the life, till God have wrought it. Righteousness doth not bring God, but God brings Righteousness unto the soul: but when God hath wrought this Work, then doth Holiness engage God. Righteousness puts the soul under the shadow of God's wings, so that whatsoever strength, power and virtue is in God, is engaged for the righteous man's defence. This ye have clearly laid down, Psal. 92. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13. It was the great happiness of the Israelites, that the Eternal God was their refuge, Dent. 33. 27. This was their strength in all the battles they fought; and he that walks holily is under this happiness; Psal. 84. 11.  
(3.) Without righteousness of life, no use can be made of any other pieces of this Armour. 1. He cannot gird himself with Truth: Righteousness of life, and truth of heart, are as the tree and fruit, they always go together: he that hath an unholy life, is certainly unholy in heart: the King's daughter is all glorious within, and her Clothing of wrought gold, Psal. 45. 13.  
2. He cannot put on the shoes of the Gospel of peace; for there is no peace to the wicked, saith my God, Esa 57, 21.  
3. He cannot put on the Helmet of Salvation. A man who is unholy in life, is destitute of all true hopes of Heaven; for every one that hath this hope purifieth himself, as God is pure, 1 Joh. 3. 3.  
(4.) Nor can he take the Shield of Faith, Faith is always an heart-purifying grace, Act. 15. 9 A wicked life is the consequence of an unbelieving heart.  
(5.) Nor can he take the Sword of the Spirit: This sword is not a defending sword, but a wounding sword to an unholy life: every part of God's Word, is, for the present, against him: the word terrifyeth and condemneth him.  
(6.) Nor will Prayer and Supplication do him any good: God hath no ear for the prayers of a wicked man, Psal. 66. 18. yea his prayers are turned into sin, Prov. 28. 9 But now he whose conversation is righteous, can make use of all the other. He can use the girdle; he can, and may draw comforts from the Gospel of peace; he may cover himself with the shield of Faith; the Sword of the Spirit is a defending Weapon to him, and his prayers are full of virtue and efficacy.  
Information. (1) This may apologise for 
1. Use.  the care and exactness of the servants of God in their endeavours after purity and holiness of life. Wicked men are ready to blast, and reproach the children of God for their diligence in labouring after purity, because they will not run with others into the same excess of Riot, therefore they speak evil of them, 1 Pet. 4. 4. Let such men consider what followeth, ver. 5. They shall give account to him that is ready to judge the quick and the dead. In the day of judgement it shall appear, that such exactness was not unnecessary: when you shall see such as you have reproached numbered among the Saints; than you will befool yourselves, and say, We fools counted their lives madness, and their end full of reproach, Wisd. 5. init. How are they reckoned amongst the sons of God, and have their Inheritance amongst the Saints? You that are now troubled at their holy lives, will be then astonished at their unexpected salvation. The servants of God know the usefulness of holiness here, and the eternal happiness of it in the other world; and you also will in the day of the Lord return and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not, Mal. 3. 18. Men do not use to blame a soldier that goes to meet a cruel and potent enemy, because he is careful to provide a strong Breastplate: they rather blame his rashness and indiscretion, that shall go naked: Righteousness is the only Breastplate to keep out Satan's arrows, and therefore they are very wise, whatever men think, who are careful both to provide it, and wear it.  
(2.) We need not wonder to see men of dissolute and lewd lives, to be so woefully subdued unto the will of Satan, and so unable to resist any temptation. Well saith the Apostle, Eph. 2. 2. That the Prince of the power of the Air, worketh in the children of disobedience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he doth work effectually, as the word signifies; he commands, and they obey; he tempts, and they yield; he suggests, and they consent to his suggestions; if he tempt them to swear, to lie, to murder, to commit adultery, they make no resistance, but are carried captive, by sin, at his Will, 2 Tim. 2. 26. Amongst many other Reasons that might be rendered, the Doctrine gives us one, which is sufficient to stay our wonderment: Their breast lies naked to his arrows, and therefore they cannot but fall; and when they are fallen, they cannot recover. As the Heretic and Hypocrite are overcome for want of the girdle of Truth, so the profane person is surprised for want of the Breastplate of Righteousness.   

LECT. XIII. Jan. 2. 1649.  
EXhortation, That all the people of God 
Use 2.  would be careful to get and keep this Breastplate. You can do nothing by way of resistance against the Devil in the day of Temptation without this Breastplate: therefore the Counsel is very necessary. In the carrying on of this exhortation, I shall (1.) lay down some other motives, (2.) Prescribe you some helps. The motives are these.  
Motive 1. The want of a righteous and hol● life will exceedingly open the mouths of ungodly men, to blaspheme God and his ways. This is the Apostles Argument, 2 Pet. 2. 12. 15. The honesty of the lives of God's people, will stop the mouths of the wicked; but the dishonesty and blameableness of their Conversation, will be an occasion to make them speak evil, both of God, and of his Religion, unholy and unrighteous Actings will lay a stumbling-block in the way of many, upon which they may stumble into Hell. Now Christians are forbidden to give any offence, either to Jew or Gentile, or to the Church of God, vid. 2 Pet. 2. 2. Many shall follow, etc. by reason of whom the way of truth shall be evil spoken of: when Christians that have professed and practised the truth, shall apostatise▪ mwn, that never cared for the truth, shall say, Behold the end of their contendings about truth! David's sin did much hurt in this respect, 2 Sam. 12. 14. This is that which God chargeth upon his people, Ezek. 36. 20.  
Now a holy life removes this scandal.  
2. Mot. The want of a righteous life will grieve the holy Spirit of God. This is the Apostles Argument, Eph. 4. 28. 29, 30. Let him that stole, steal no more, etc. The spirit of God cannot properly be grieved. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when he carrieth himself as a man that is grieved, than the Scripture useth that expression. I am broken with your whorish heart, saith God, which hath gone a whoring from me, Ezek. 6. 9 To grieve the spirit of a man, is a very sinful thing, much more to grieve the spirit of a good man; but most of all, to grieve the spirit of God. God is your Father, God is your friend, God is your Husband, God is your Comforter, God is your Saviour: and will ye the satisfying of a lust grieve his spirit.  
Motive 3. unrighteousness of life will render all your holy duties, abominations unto God. A dead fly causeth the precious ointment of the Apothecary, to send forth a stinking savour, etc. Eccles. 10. 1. You may see what God saith to his people to this purpose, Isa. 1. 11. etc. To what purpose, etc. God will frown upon your prayers, when you come to his Table, he will hid his face from you, when you come to hear his word, he will not be friendly to you, etc.  
Motive 4. Righteousness of life is a good way to gain others to the love of Religion. It's a very convincing thing to the Conscience of a natural man. It will speak when words are forgotten; it will be remembered, when Sermons are out of mind. The primitive Christians did much good upon the Heathen, by the holiness of their lives. And for this cause it is, that believing wives are exhorted to holiness of life, that their Husbands which did not obey the word, might be gained by their conversation. 2 Pet. 3. 1. 2. Your faith is profitable to yourselves, your holiness to other men.  
Motive 5. All Christians that believe are spiritual Priests unto God, and therefore they should be holy. The high Priest was to wear a curious Breastplate, vid. Exod. 28. 15. 16. etc. ver. 30. there must be in it the Vrim and the Thummim, Light and Perfection. If your lives be unholy, you are no fit Priests to God, you want your Breastplate. Thus for Motives.  
Now for Helps and Directions take these.  
1. Study well the righteousness, purity and holiness of the Nature of God. The Holiness of God is the Original of all holiness. It is both the Motive and the Example of all holiness in the Creature: when the Prophet Isay contemplates the holiness of God, he cries out of his own unholiness, Esay 6. 3. 5. Holy, holy, holy is the Lord God of Hosts, woe is me, for I am undone, because I am a man of unclean lips. He that is much employed in the contemplation of the purity of God, will not take any contentment in his own impurity. The holiness of God in Scripture is propounded for this very purpose, that by looking upon it, the Sons of men may stir up their minds to pursue holiness, 2 Pet. 1. 15. 16. As he who hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy. It is ignorance of God, or forgetfulness, which is the cause of the love of unholiness. When the soul comes once in good earnest, to consider the purity of God, his own impurity will be his sorrow and burden. These thoughts will let the soul see, that its impossible for him to have any Communion with such a God, to whom he is so unlike. Similitude is the ground of Communion, as dissimilitude is of disunion and separation. This is that which the Apostle lays as one foundation of comfortable communion with God, James 4. 8. Draw nigh to God, etc. cleanse your hands ye sinners, purify your hearts, ye double minded. Righteousness and unrighteousness can have no fellowship, light and darkness can have no Communion, the Temple of God and Idols cannot agree together, 2 Cor. 6. 14. 16.  
(2.) Study the Holiness and purity of the humane nature of Jesus Christ your head. He had this Breastplate continually upon him, Isay 59 17. He put on righteousness, as a Breastplate, and an Helmet of salvation upon his head: and all his Soldiers must be accoutred as their General is. He lived 33. years in the world, and all that time never stepped once aside, out of the way of righteousness. He did no sin, neither was there any guile found in his mouth. He is called in regard of his humane nature▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy thing, Luke 1. 35. This consideration would mightily inflame a Christian to the love and practice of holiness; for he would thus argue with himself. Is it meet, that so corrupt a member should have so holy a head? Is it meet, so holy a Master should have so unholy Disciples? There are two principal ends of the Incarnation of Jesus Christ, One is, that he might in our nature make satisfaction for our guilt. The other is, that he might fulfil all righteousness for us, and that there might be in our nature a perfect pattern of holiness for our Imitation, 1 Pet. 2. 21. leaving us an example, etc. And no man can expect any benefit by Christ's satisfaction, who doth not endeavour the Imitation of his example: thou hast no hopes of being healed with his stripes, if thou be not willing to be guided by his example, vers. 21. 23, 24. Upon this ground it is evident, that the studying of his holiness, will be of singular use to make us holy. It's the Apostles direction, 1 John 3. 3.  
(3.) Look back often to the righteousness of the state of innocency. Mankind was created at the first in Adam, after the Image of God, in holiness and righteousness: he had both the girdle of truth upon his loins, and the Breastplate of Righteousness upon his breast: there was no impurity within, there was no irregularity outwardly, till he had sinned. Serious meditations of this, will have some influence upon the soul, to help forward the practice of holiness. There is a natural desire in all men, in whom there is any nobleness of spirit, to regain and recover the honour's preferments and Revenues, which have of ancient time been instated upon their Families. The very reading of some ancient Records, which show that such Dignities have been conferred upon their predecessors, doth put an edge upon their spirits, to endeavour that they and their posterity may be reinvested with the same dignities. When the second Temple's foundation was laid after the return of the people from captivity it's said, that many of the Priests and Levites, and chief of the Fathers, who were ancient men, that had seen the first Temple, wept with a loud voice, Ezra 3. 12. The latter house was more glorious than the first, in this respect, because Jesus Christ should come to his Temple, and fill it with his glory, he of whom the Temple was a Type. But in regard of outward magnificency, the former Temple did far excel this, and therefore the old men wept, when they saw this begun, to think how far short it come of the other, I would apply it to our purpose thus. If a Christian would but view the first Temple, & behold often the glorious holiness of man in Paradise, he would not be able to look upon the present miscarriages of his life without weeping. It would make him use all endeavour to bring up both his inward and outward man to some good proportion, (at least as much as is possible) to that Standard of original righteousness, which is quite lost by the Fall. And for this purpose, it is, that God hath left some rudera abiding still in man, that by viewing the first building, he may be provoked to endeavour the repair of it. The Apostle makes this as a help to direct the Ephesians to exact holiness of life, Eph. 4. 22. 23, 24. Put on the new man, which after God is created in righteousness and true holiness.  
(4.) Meditate on the righteousness of that place, whither you desire to be translated after this life. Heaven hath nothing in it but holiness and glory: it's called in Scripture, an Inheritance undefiled, 1 Pet. 1. 4. and the Holy Ghost tells us, there shall in no wise enter into it, any thing that defileth, neither whatsoever worketh abomination, Rev. 21. 27. The unrighteous shall never inherit the Kingdom of God, 1 Cor. 6. 9 The cleanness and beautifulness of a room is a great persuasion to men to cleanse their feet, that they may be fit to enter into it. Heaven is a clean place, the streets of that City are pure gold, as it were transparent glass, Rev. 21. 21. A spotted life is not fit for an unspotted Heaven. Fellow peace with all men, and holiness, without which no man shall see the Lord, Heb. 12. 14. It is not the happiness of the Servants of God to be at peace with all men in this world; they do follow it, but they cannot overtake it; but holy they must be, else they shall have no part in the Kingdom of holiness. When a man intends to plant himself into foreign parts, he is very careful to be as well acquainted as may be, both with the Language and customs of that Country. Every Christian desires to be transplanted into Heaven, a place of holiness, and therefore should be careful to be fitted beforehand, for that holy place. A heavenly conversation is fit for one, who intends to be an Inhabitant in Heaven, Tit. 2. 12. 13.  
(5.) Consider the righteousness of your Christian profession. Your profession is a profession of holiness, and its fit the practice should be answerable to the Profession. A Christian calling, is an high Calling, Kings, Priests, etc. Phil. 3. 14. and it is also an holy Calling, Christians are called to be Saints. God, saith the Apostle, hath saved us, and called us with an holy Calling, 2 Tim. 1. 9 And if a Christian would but well remember, either the highness or holiness of his Calling, he would not walk so disorderly, as sometimes he doth. men's Callings are very forcible to take them off from employments that are unsuitable, and to put them upon such as are agreeable to their Callings. A Merchant will not rake in Dunghills, it is work unfit for his Calling. King's will not buy and sell, and trade; it is not suitable to their Calling. It is not for Kings, oh Lemuel, it is not for Kings to drink wine, nor for Princes, strong drink. Prov. 31. 4. It is not for any person to be given to drink, etc. but of all men, its most unfit for Kings to do it. Their employment is of a higher nature, than the employment of ordinary men. When Nehemiah was tempted to have fled from his work, into the Temple for safety, the consideration of his profession kept him from yielding. Should such a man as I flee? Neh. 6. 11. I who came hither to stand out against opposition, I who have had such experience of divine preservation, I that have professed so much confidence in God, etc. If such Meditations were fixed upon a Christians heart, he would never willingly give way to any unrighteous practice.  
(6.) Consider much of the righteousness and holiness of that word of God, which is given for the rule of your walking. Every word of God is pure. The Law of God is a holy and righteous Law, the Gospel is a Gospel of holiness; and its fit that such as have chosen this Rule, should be holy in all manner of Conversation. The Apostle gives this, both as a Motive and Direction to holy walking, Phil. 1. 27. Let your Conversation be as becometh the Gospel, Phil. 1. 27. And Tit. 2. 11, 12. The grace of God that bringeth salvation, hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. He that hath the Gospel before his eyes, will put away sin from his eyes. I thought on thy precepts, and turned my feet to thy Commandments, saith David, Psal. 119. 59 he that forgets God's Testimonies, will soon be drawn aside from the way of obedience; but he that carefully remembers these, will walk holily. David gives this as the reason, why the godly man doth not walk in the way of the ungodly, nor stand in the way of sinners, nor sit in the seat of scorners, because his delight is in the word of God, and therein he meditates day and night, Psal. 1. 2, 3. 2 Cor. 8. 18.  
(7) Study carefully the great and many privileges which are instated upon you, in, and by the Covenant of Grace. The end of all the Dignities conferred by God upon men, is, in respect of them, that they should walk in newness of life. Election is for this end, Eph. 1. 4. God hath chosen men in Christ before the foundation of the world, (not because they were holy, but) that they should be holy, and without blame before him in love. The end of Redemption is holiness of life, Luk. 1. 75. Christ came as much to redeem the people from iniquity, as from hell, Tit. 2. 14. The end of Adoption is, that we should be harmless and blameless the Sons of God without rebuke, that we should live as God's children, and walk as Children of the Light. The end of our Justification is Sanctification of Life: many lewd and ignorant Christians argue from privileges to laziness: they continue in sin, because grace abounds. But the Scripture argues from great privileges to purity of life: vid. Rom. 12. 1. I beseech you therefore Brethren, etc. The particular mercy he had spoken to, is the great mercy of a sinner's justification by faith. Of this he had been disputing in the former Chapter. In the 12. Chapter he comes to make the main Use of it, which is an Exhortation to Holiness. And from the same Doctrine, Ephes. 4. 1. he draws the very same inference; I therefore the prisoner of the Lord beseech you, etc. The end of all the Promises, is holiness of life, 2 Cor. 7. 1. Having therefore these Promises, etc. The Apostle Peter, from many other rare privileges, draws the same conclusion, 1 Pet. 2. 9, 10, 11, 12. Dishonesty of Conversation, doth not only convince a Christian of unthankfulness for his privileges, but it is a shame to his privileges.  
(8.) Meditate much on the unrighteousness of your former conversation, when ye knew not God. It is the mind of God, that Christians, after their effectual conversion, should remember their unregenerate condition, Ephes. 2. 11, 12. There are many good uses which a Christian may make of such meditations; it makes him thankful, etc. Amongst others, this is one, it will be a good help to promote his holy walking, after Conversion. Such meditations will bring to his mind. (1.) The filthiness of sin, which will set his heart against it. And (2.) they will let him see how much time he wasted in sin, which will be a great help to make him more careful, for the future, over his ways. This is laid down in many places of Scripture, as a help to holy walking: vid, 1 Pet. 4. 3. the Apostle, in the second verse, exhorts them to cease from sin; and his Argument is, because that was their practice in the days of their vanity, when they walked after the course of the world. And we have the same Argument, 1 Pet. 1. 14. Not fashioning yourselves according to the former lusts in your ignorance. This is one Reason why such as have been most notoriously wicked before Conversion, are sometimes more than ordinarily holy after Conversion: When sin hath abounded before Regeneration, Grace hath much more abounded in them after Conversion. Marry Magdalen, one of the most noted sinners of her age, (our Saviour cast 7 Devils out of her;) and, after her Calling, one of the most exact Christians of her time. You read very much of her forwardness, and zeal, and holiness; she is usually put in the first place, whereas she is spoken of: vid. Matth. 27. 55, 56. Matth. 28. 1. In the end of the Sabbath came Mary Magdalen, etc. Joh. 20. 18. Marry Magdalen came and told the Disciples, etc. One ground of this, is, because they reflect upon their former Conversation; and, because they find that exceeding vile, therefore they are so very careful now to walk with all exactness: As those that have been most prodigal, when they are reclaimed, are ordinarily very frugal, etc.  
(9) Meditate on the many engagements which lie upon you for holy walking. You all lie under Sacramental Bonds: when you were baptised, than you entered into an Engagement & Oath of Allegiance, that you would give up yourselves in obedience unto God. The Apostle, upon this ground, argues with the Romans, Rom. 6. 2, 3, 4, 5, 6. Baptism is a holy Bond, which though it be but once entered into, yet the obligation of it remains for ever upon the soul. And what that obligation is, you have, Mat. 28. 19, 20. Teuching you to observe all things whatsoever I have commanded. This Baptismal Vow, you have renewed at the Lords Table many a time, on your sick beds, or in the day of other troubles: Looking often upon these, will be very helpful. The thoughtful remembrance of Engagements, were very useful to David for this purpose; I have sworn it, and I will perform it, to keep thy righteous judgements, Psal. 119. 106. violating of holy Vows, & breaking of religious Covenants, though the matter of them be but civil, is a sin of a high nature, Ezek. 17. per totum, especially, ver. 18, 19, 20, 21. So Ezek. 34. 17, 18, 19  
(10) Get much of the holy reverential fear of God into your spirits. Fearing of God, and eschewing of sin, are frequently joined together in Scripture: so are fearing of God, and keeping of his Commandments, Job 1. 1. Eccles. 12. 13. The Apostle makes the want of God's fear to be the inlet of all unrighteousness, and dissolute practices, Rom. 3. 11, 12, 13, 14, 15, 16, 17, 18. And the Apostle makes this fear of God to be the means of purifying the life, 2 Cor. 7. 1. If the heart grow Fearless, the life will grow Profane, Prov. 28. 14.  
(11) Study, and think well upon the Doctrine of Death, and of Judgement. Look upon Death as near at hand, let the sound of the Passing-Bell, and the sight of the Grave be continually in your Senses, and let the sound of the last trumpet be in your ears: Awake ye dead, and come to judgement: Forgetfulness of Death and Judgement, is the cause of so much licentiousness; and the remembrance of these, are of great force to keep the life holy: see 2 Pet. 3. 3, 4. and ver. 10, 11. Seeing all these things must be dissolved, etc.  
(12) Consider the unloveliness of unholy practices in other men. Behold the Drunkard in his vomit, and the Adulterer in his uncleanness, etc. This will work in your Souls, hatred against sin, and zeal for the contrary virtues.  
(13) Look very narrowly to the heart, the inward man. It's impossible to preserve Holiness of life, if Corruptions be not daily purged out of the heart. Let the blood of Jesus be sprinkled upon the heart every day: purge the Conscience, and then the Conversation will be kept clean also: Out of the abundance of the heart, etc. Matth. 15. 18.   

EPHES. 6. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Lect. 14. Janu. 9 1649.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
IN these words we have the third piece of the spiritual Armour, The preparation of the Gospel of peace. In which we shall consider of these three things. 1. The Epithet given to the Gospel, Evangelium pacis. 2. The Armour itself, The preparation of the Gospel. 3. The Subject of this Armour, the part of the body upon which it is to be put, the Feet. I shall at this time only go over the first of these; viz. The Commendation given to the Gospel, And it teacheth us this lesson: viz.  
That the Gospel is a Gospel of peace. 
Doctrine.   
In the opening of which Doctrine I shall 1. show you what the Gospel is. 2. What peace this is. 3. How the Gospel is a Gospel of peace. 4. Answer an Objection against it.  
1. The Gospel, according to the notation of the word signifieth, good news, glad tidings, so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the hebrew word Desporah signifieth: it is here used to set forth the joyful tidings of salvation by Jesus Christ, first preached to Adam in Paradise by God himself, Gen. 3. 15. afterwards by the Prophets, by Jesus Christ himself and his Apostles. The Doctrine of free grace and obtaining righteousness by faith in Christ without the works of the Law It's called in the Scripture sometimes, The word of God's grace, Acts 14. 3. because it doth reveal the riches of God's grace to the children of men for their salvation: Sometimes it's called, the word of faith, Rom. 10. 8. because it holds out faith in Christ as the instrumental cause of our salvation. Sometimes it's called, the grace of God, Titus 2. 11. Sometimes it's called, the mystery of Christ, Ephes. 3. 4. because it doth reveal Jesus Christ to the sons of men in his person, natures, offices, benefits conveyed by him to such as believe Sometimes, the hidden wisdom of God, 1 Cor. 2. 7. It's wisdom, because it contains the wise design and plot of God for the saving of sinners: And its hidden, because it was from eternity hidden in the secret counsels of God, till he was pleased to make it known to Adam, and because 
Rom. 16. 25.  it is still hidden from many who have not the knowledge of it, and because many, who know it in the letter, do not savingly embrace and entertain it. Sometimes it's called, the word of life, Phil. 2. 16. because by the right believing of it men are translated from the state of death to the state of life. Sometimes, the unsearchable riches of Christ, Ephes. 3. 8. because in this shop it is, that all those riches are laid abroad to the view of men. Sometimes it's called, the good word of God, Hebr, 6 5. Every word of God is good, the Law is a good word, all the threaten are good, they come from him who is good, the matter of them is good, the end of them is good, but the Gospel is by way of eminency called, the good word, because the greatest goodness and mercy that God ever manifested to his creatures is contained in the Gospel. God was very good to man in creation, the goodness of God was expressed in the Covenant of works, but the highest expression of goodness and love lies in the Gospel. And in the Text it's called, the Gospel of peace, the reason of which we shall see when we have done with the next particle: viz.  
2. What peace is here meant. There is a threefold peace. 1. Peace with the Creature, of this Eliphaz in Job speaks, Chap. 5. 23. Thou shalt be in league with the stones of the field, and the beasts of the field shall be in peace with thee. He is said to be at peace with the Creatures, who is in such a condition, that no Creature can be an instrument of his hurt, but all creatures are instruments of his good and serviceable to him for his advantage. All things are yours, things present and things to come. 1 Cor. 3. 21, 22. 2. Peace with a man's self. Peace of conscience, of this the Apostle speaks, Rom. 15. 13. The God of hope fill you with all joy and peace in believing. This peace is a fruit and consequence of faith; of this our Saviour speaks, Math. 11. 28. Come unto me, etc. and ye shall find rest to your souls. When the soul apprehending the pardon of sin, and assurance of God's love, is freed from those fears and horrors which attend unjustified sinners. 3. Peace with God. Which is nothing else but Reconciliation with God through Jesus Christ, of which the Apostle speaks, Rom. 5. 1. Being justified by faith, we have peace with God through our Lord Jesus Christ,  
For the understanding of this we are to consider man in his threefold state.  
1. In the state of Innocency. In this state man had peace and communion with God: God and man were united in a Covenant of friendship. There was nothing but Amicableness between God and man: man was able to know God as the chief good. To will God as the last end of all. To give God the glory of his works actively. To converse with God. There was nothing in him opposite to God, or in God, till man by sin on his part had made a breach.  
2. In the state of corruption, or the fallen estate of man. This is a state of enmity and wrath, God and man in this state are at deadly feud one with another. They are said to be afar off from God; they are said to be, without hope and without God in the world, Ephes. 2. 12. Sin hath made such a wide distance, that there is no hopes for God and man to come together as friends, until some means be used for the removal of this distance. This is the state in which all unregenerate persons are, The wrath of God abideth on them, John 3. 36. In this state man is opposite to God, His nature is opposite to God, His ways are contrary to God. His heart is full of hatred to him. And in this state God hath put man under 
Rom. 1. 30.  the curse, and is resolved to have his envy out of him.  
3. In the state of Graee or regeneration. This is a state of reconciliation. It consists in these four things.  
1. The wrath and displeasure on God's part is quite done away, so that he loves the persons and carrieth no indignation in his breast against them.  
Some think that there is no real wrath in God towards the vessels of election, while they are in their natural condition, only it is so in the apprehension of the elect, and that reconciliation is begun when they apprehend it.  
But certain it is, that there is not only an apprehension of God's wrath, but they are really under God's wrath, God hath really put them under the creatures, and under the curse of the Law.  
Jesus Christ was not only in apprehension, but really under the wrath of God; he was really made a curse, Gal. 3. 13. God put him under the Law, to be dealt withal as those that are under the Law.  
Now by reconciliation this wrath is done away. Yet doth not this imply any change in God, for God is to be considered two ways.  
1. As he is in himself. And so he hath not several things in him. Those inward acts of God are his Being, and there are not several Attributes in him, etc.  
2. As he is pleased to manifest himself in his several ways and workings towards his Creatures, in this respect, according as the Creature is in himself, so is God's reflection upon the Creature; (as the Sun through the glass shines according to the colour of the glass.) Now it implies no mutation in Gods Being to express himself diversely in his working towards the Creatures, according to their different condition.  
2. God takes away the enmity that is naturally in the hearts of men, and so makes them willing to accept of Reconciliation, and to be at peace with him.  
3. There is a solemn league and covenant made, wherein God and man join together, which the Scripture calls a Covenant of Grace, Hosea 2. 19, 02.  
4. There is mutual friendship and delight between God and the Creature, whereby God communicates his good unto the Creature, and the Creature communicates his good of love, fear, service and obedience unto God. God saith to the Creature, I will be thy God; the Creature saith to God, behold I am thy servant, thy subject, to honour, obey, serve thee for ever.  
Now this Peace is wrought in and by Jesus Christ, by way of transaction with the Father, and that after this manner.  
1. He is willing to be charged with our debt. 2. He is willing to satisfy the fullest demands of Divine wrath and justice for our debt, Isa. 53. 10. 3. He undertakes also to bring poor Creatures to submit to God, to love him, to fear him, to give up themselves to be ruled and governed by him; of which the Apostle speaks plainly, Colos. 1. 20, 21, 22. And (having made peace through the blood of his cross) by him to reconcile all things to himself: by him, I say, whether things in heaven or things in earth. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh, through death, to present you holy and unblameable, and unreprovable in his sight. jesus Christ did as well undertake to make the elect unblameable as to free them from condemnation.  
Now though the Gospel be called a Gospel of peace in respect of all these, yet this last is principally to be understood in this place, the two former are but effects and consequences of this. The Gospel is a Gospel of Reconciliation, so the Apostle calls it, 2 Cor. 5. 19  
3. In what respects is the Gospel a Gospel of peace.  
1. In regard of Discovery and manifestation. The Gospel is that which makes known this peace unto the sons of men. As the Apostle speaks, Rom. 1. 27. Therein is the righteousness of God revealed from faith to faith. As life and immortality is brought to light by the Gospel, 2 Timothy 1. 10. so is peace and reconciliation. The Gospel is that silver Trumpet by which this Jubilee of peace is proclaimed to the world. Acts 10. 36. The word which God sent unto the children of Israel, preaching peace by Jesus Christ. It is the Gospel which preacheth this peace to men. The world was never acquainted with this peace till the Gospel of God came to their ears. The Nations that want the Gospel are mere strangers to this peace. Luke 1. 79. It is the light of the Gospel that guides men's feet into the way of this peace.  
2. In regard of Conveyance and Communication. The Gospel doth not only barely publish, but doth actually work this peace. It is by the Spirit of God, through the preaching of the Gospel, that the hearts of men are inclined to accept of this peace. Psal. 110. 2. 3. The Lord shall send the rod of his strength out of Zion, i. e. the Gospel, and then it followeth, Thy people shall be willing in the day of thy power; when the rod of God's strength comes effectually to work upon the soul, then is the unwilling soul made willing.  
3. Inregard of Conservation. The Gospel is the Ark, wherein are kept all the Articles and Agreements between God and man. All the transactions between God and Christ, for the making of this peace are preserved and kept safe in the Gospel. This is the golden pot, wherein this Manna is preserved for all the generations of the Church.  
4. In regard of Recovery. When the soul that is reconciled to God hath lost the sense and apprehension of its peace with God, it doth by the studying and hearing of the Gospel, require and recover the assurance of its former Peace.  
5. In regard of Confirmation. The Gospel seals and confirms this peace.  
4, I shall now answer one Objection: viz. that of our Saviour, Math. 10. 34. Think not that I am come to send peace on earth, I came not to send peace but a sword, for I am come to set a man at variance against his father, etc. and we see by experience; that where the Gospel comes, divisions, contentions and quarrelings do presently arise, etc. Luke 12. 49. I am come to send fire on the earth, and what would I if it be already kindled? Hence some have profanely wished the Bible burned, as the great Incendiary of the world.  
Sol. These Contentions are not the natural effects of the Gospel, for it doth naturally work peace and amity, The Wisdom which is from above is first pure and then peaceable, etc. Jam. 3. 17. but they arise accidentally from the Gospel. The Gospel meets with the lusts and corruptions of men's hearts, and these being awakened breed contentions. The Devil he is enraged against the Gospel, and therefore he stirs up men's corruptions to make head against it. The Gospel calls upon men to be strict, holy, to deny themselves, etc. the natural heart abhors this, and so becomes, not only disobedient, but contentious, Rom. 2. 8.  
The Gospel is the cause of Contentions, as meat is the cause of ill humours. The natural property of it is to nourish, etc. but because it meets with a diseased stomach, it accidentally weakens. Or as a good physic is the cause of sicknesses, etc.  
1. Use. Information. We may from hence draw many conclusions : Viz.  
1. This shows the pretiousness and glory of the Gospel. The Apostle calls 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 war 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, entreat them to departed 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 itself; it tames and sweetens the spirits of men; makes rough places smooth, men of rough, boisterous 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, etc. 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 threatened in the Scripture as one of the sorest judgements, Math 21. 43. The Kingdom of God shall be taken from you, etc. It's a great loss to lose the lowest kind of peace, Rev. 6. 4. much more to lose the Gospel which conveys 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 means 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 Heretics and Tyrants in every age to blow out the Gospel. I would have come to you once and again, but Satan hindered, 1 Thes. 2. 18. vid. Acts 13. 50. Acts 14. 2, etc. Still when the Gospel came persecution followed, Acts 16. 16. etc. 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.  
Whether 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 Privileges. As Baptism, 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, etc. Trust not in lying words, Math. 3. 9 10. Think not to say within yourselves, we have Abraham to our father, etc. John 8. 33. We be Abraham's seed, and were never in bondage, etc. The Scripture cuts off this kind of reasoning in many places, Rom. 2. all; he is not a Jew, etc. Circumcision and uncircumcision make no difference in this matter. Jerem. 9 25, 26. Thou mayst enjoy all the outward privileges 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 such duties, yet there is no external duty or action of Religion, which may not be done by one who is in a state of enmity: Actions indeed which are intrinsically good, as believing in God, fearing of God, etc. he cannot do; but all external duties he may do. Jezebel she keeps a fast, an extraordinary duty. Jehu goes farther than most of God's friends in these actions, Reg. 10 per tot. Those in Esay 58. 2, 3, 4, did very much, yet all of them in a state of enmity.  
4. 'tis no argument to prove, that a man is at peace with God, because he doth not show so much enmity against God as others do. A man may fare exceed many others, and yet be no friend, only he may be a less enemy. This was the Pharisees Argument: God I thank thee, I am not as other men, etc. Luke 18. 11. mere restraining grace. Civil education, carnal policy, want of temptations, and a hundred such things may cause a man to hid enmity, and not to show it so much as others, and yet he is no friend to God, or God to him. All Serpents have not the same measure of poison.  
5 No man can argue, that he is at peace with God, because he is not so full of enmity as he was before. The weapons may perhaps be knocked out of thy hand: Thou mayst not have the same opportunity thou hadst before to show thy enmity. Thy enmity may perhaps have some other way of working than before. It may be God hath thee in some bonds or other, that thou darest not show thyself as thou hast done and wouldst do wert thou at liberty. It may be thou art not so able to manifest thine enmity as thou hast been. An enemy may be taken prisoner, may be wounded, etc. that he cannot express his emity, and yet have as much gall in him as ever he had.  
For the latter.  
1. A man cannot argue that he is not at peace with God, because of the oppression of some outward Afflictions. Many of the friends of God reason against themselves by this Argument: they think if God and they were at peace, they should not feel the blows of his hand, as now they do. This was the reasoning which Jobs friends used to prove God and him to be enemies one to another, Job 4. 6, 7. They thought such sad afflictions were not consistent with a state of peace. This kind of reasoning would have excluded Jesus Christ himself from being at peace with God, who was the beloved of his soul. The Jews did upon this ground look upon him as God's enemy: Esay 53. 4. Surely he hath born our griefs and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted. And so they reasoned against him when he was on the Cross. He trusted in God that he would deliver him, let him deliver if he delight in him, Math. 27. 43. The Scripture tells us that this is a false rule, Eccle. 9 1. 2. As wicked men cannot argue they are Gods friends, because of freedom from troubles, no more can the godly argue that they are Gods enemies, because of the presence of such things. God makes his love to his people to be the ground of the chastening with the rods of men, Revel. 3. 19 and Heb. 12 7, 8.  
2. A man cannot argue that he is not at peace with God, because he wants the present feeling and comfortable evidences of his peace. Peace may be concluded in Heaven between God and the soul, and not yet proclaimed feelingly in the conscience of the sinner. Heman the Ezrahite was a man at peace with God, the Scripture gives that testimony of him in many places, and yet he wanted the feeling of his peace, Psalm 88 per totum. Jesus Christ himself did for a time want the present comforts of his peace; My God, my God, why hast thou forsaken me. There are divers cases in which a soul, who is at peace with God may be without the present apprehensions thereof.  
1. In the beginning and infancy of Conversion: a child hath reason as soon as he is born, but he wants a reflected act to know that he hath it.  
2. In the hour of Temptation: when temptation is high, consolation is often low.  
3. In the day of spiritual Desertion: When God hides his face the soul is full of troubles, yea, it walks in darkness and can see no light, Isai. 50. 10.  
4. In the time of Relapses, when the soul hath been overtaken and drawn into some sin. This was David's case, Psalm 51. 12. Restore unto me the joy of thy salvation: he had not lost the Jewel of salvation, but he had lost the joy of his salvation.  
3. A man cannot argue that he is not at peace with God, because he finds grace to be but very weak. His faith is but weak, his zeal is but cold, his desires are but flint, etc. 'tis not strength of grace but truth of grace, which is an evidence of Reconciliation: A little light in the morning is better than the bright moonshine in the night, because 'tis the light of the morning. God will not despise the day of small things, and man should not despise it, Zech. 4. 10.  
And besides: 1. Sometimes some graces may be suspended, that some other graces may be more fully discovered: faith may act but weakly, that humility and self-denial may be increased.  
2. Sometimes the same grace may be suspended in one act, that it may be more intended in some other act, which is every way as profitable for the soul. Faith is sometimes remitted in regard of comforting, that it may be intended in its act of purifying.  
4. A man cannot argue want of peace with God from the presence of some corruption, and the present feeling of some enmity in the soul. If peace with God were inconsistent with the being of corruption, there would be no peace with God on this side heaven. The Song of the Angels at the birth of Christ is, Glory be to God on high, on earth peace, Luke 2. 14. That clause must be blotted out, if a state of reconciliation be not consistent with the being of corruption. Paul was at peace with God, and yet he had a law in his members, Rom. 7. 23. he would have done good, but evil was present, he had a body of death and a root of bitterness still in him, and this brought forth both gall and wormwood. Freedom from corruption is desired and endeavoured by the Saints on earth, but it is not enjoyed by any but the Saints in heaven. The body of death is not destroyed but by the death of the body.  
5. A man cannot conclude that he is not at peace with God, because his sins have been very great. Esay 55. 7. As the heavens are high above the earth, so are my ways, etc. Paul had been a very great sinner, 1 Tim. 1. 13. A blasphemer, a persecutor and injurious, and yet when he wrote that, was under a covenant of peace. So Manasseh, etc.  
But I come to positive evidences.  
1. He that is at peace with God is at war with sin, with all sin, and that continually. Hatred of sin is a sure evidence of Reconciliation with God. I will hearken what the Lord will say, for he will speak peace to his Servants, but let not them return again to folly, Psal. 85. 8. Folly and sin are Synonyma in Scripture, as holiness and wisdom are. And he that hath heard God speaking peace, will be very careful of not returning to sin. A person at peace with God may act sinfully, but he hates it even when he acts it, he mourns for it, he useth all means to mortify and destroy it. I will heal their back-slidings, I will love them freely, etc. Ephraim shall say, what have I to do any more with Idols? Hosea 14. 4, 8. Yea, the soul shall be ashamed of its sinful courses when God and it are reconciled. There are some who think, that sorrow and shame for sin are unfit for a state of Reconciliation, and that its a disparagement to the state of Reconciliation, to be exercised with Humiliation, whereas indeed its the proper fruit of it. Marry Magdalen never abounded so much in sorrow and shame for sin, as after God had spoken peace to her; she wept much, because much was forgiven her; and it's prophesied of Jerusalem, that shame and grief should fill her heart and face when God was reconciled to her: Ezekiel 16. 61, 63. Put this home.  
2. He that is at peace with God, is at peace with the Word of God, and every part of it. Reconciliation with God brings forth Reconciliation with the Scriptures, with the Precepts as well as with the Promises. He is at peace with every duty enjoined in the Book of God. While the soul is at enmity with God, it is at enmity with the world, at least with some part of it. This Command he cannot agree with, this is too strict, the other is too harsh: This is an hard saying, who can hear it? The Apostle describes such men by their contentiousness and disobedience, Rom. 2. 8. but when God hath taken away the enmity of the heart, all these contentions against the Scripture are allayed: he now hides the Word within his heart, he loves it and prizeth it more than his appointed food, it's the joy and rejoicing of his heart, sweeter to his taste than the honey and honeycomb. The Law is written in his heart, now it's his bosom friend, the man of his counsel.  
3. He that is at peace with God is never so well as when he is in God's presence: He loves to be where God is. Reconciliation will manifest itself by desire of communion. Enemies care not for the presence one of another, but friends rejoice to converse together. Tell me, O thou whom my soul loveth, where thou feedest, Cantic. 1. 6. A soul reconciled is described by this; that he is made nigh, Ephes. 2. 13. The soul before reconciliation is fare off from God: fare off in regard of God's acceptance, and fare off in regard of affection and desire, but whensoever reconciled, than the distance is removed, and he is brought nigh, nigh in regard of relation, and nigh in regard of affection and union; he takes pleasure in those places, in those exercises, in that society, where God is graciously present. Put this home. Can you say as Psal 84. 1. Psal. 42. 1. Psal. 63. 1, 2.  
4. He that is reconciled to God, can never be contented when any breach is made, till it be again made up. A soul at peace with God may by sin lose the sense of it, and thereby breed strangeness between God and himself. But he cannot be at rest till the cloud be removed. David Psalm 51. 12. he had assurance of pardon before. The Lord hath put away thy sin, etc. 2 Sam. 12. 13. but God's face was not as it had wont to be towards him, he could not see those smiles which he was wont to behold in his father's face, he could not discern the light of God's countenance as before, this makes him cry out, Restore, etc. Thus it was with the Church in those remarkable places, Cant. 3. inite. and Cant. 5. 2, 3, 4, 5. She was in a very sad condition till she had got the fight of his face. A reconciled person is afraid of doing any thing that may cause strangeness, and very restless till any breach may be removed.  
5. He that is at peace with God, is at peace with all the servants of God. He is a true cordial friend unto all those whom God loves, and an adversary to all those whom God hates. Do not I love them that love thee, and am not I grieved with those that rise up against thee? Psal. 139. 21, 22. He will not say a confederacy to any, who hate God in any of their sinful ways.  
6. He that is at peace with God is a man universally reform. Renovation is always a fruit of Reconciliation. Inwardly in heart, will, conscience, understanding: Outwardly in words and works is he renewed according unto the Scriptures. God never makes peace with any soul, but he makes that soul like himself. Old things are passed away, and all things are become new. This is the Apostles evidence, 2 Cor. 5. 17, 18.   

USE III.  
Exhortation. Let all those who live under the Gospel of peace labour for an interest in this peace. We pray you in Christ stead be reconciled to God, 2 Cor. 5. 20.  
Mot. 1. Without peace there can be no glory. Reconciliation is a necessary preparative to salvation. God saves no enemies but by making of them friends, Col. 1. 21.  
Mot. 2. He that is at peace with God here, shall certainly be glorified with God hereafter. Reconciliation is a harder work than salvation. There is more difficulty to reconcile an enemy, than to save a friend. There is less opposition between grace and glory, than between grace and nature, the difference between those is but gradual, but between the other specifical. Hence the Apostle argues, Rom. 5. 10. For if when we were enemies, we were reconciled to God, by the death of his Son, much more being reconciled, we shall be saved by his life.  
Mot. 3. Peace with God is the foundation of peace with creatures, and peace with conscience. The creatures are by sin our enemies, and nothing but peace with the Creator can make their enmity cease. Vide Hosea 2. 18, 19 When God is in covenant, then are the creatures in Covenant; so peace of conscience is a fruit of this peace. He that is at peace with God hath a ground of peace with himself, though he do not see it. He that is at enmity with God hath no ground of peace, though he think otherwise: Conscience may be sleepily quiet, but it is not truly peaceable.  
Mot. 4. Peace with God will be your joy and rejoicing in all kind of outward evils: Otherwise the Gospel of peace will be to you a Gospel of war. They shall have enmity from God with a witness, who die in enmity under the Gospel: John 16. 33. Peace in Christ will make the soul of good cheer in all worldly tribulation: And Joh. 14, 27. he leaves them this as a cordial against all outward troubles and fear.  
Mot. 5. Peace with God is the foundation of all commerce with God, Rom. 5. 1, 2. There is no commerce or trading between Nations that are at war one with another; war stops trading.  
Mot. 6. The Christians shall be as secure as if they had raised seven Armies as means to be at peace.  
1. Cast away your sins by repentance, sin made and continues the enmity. No peace so long as our sins remain, Esay 57 21, 2 Reg. 9 22.  
2. Lay hold by faith on Jesus Christ, as he is held out in the Gospel; he is the Prince of peace, Ephes. 2. 14. he purchaseth, he conveyeth it. Levit. 1. 4. No atonement without a sacrifice.  
Thus much for the Epithet, The Gospel of peace.    

EPHES. 6. 15. Having your feet shod, etc. 
Lect. 16. Janu. 23. 1649.   
I Observed three things in this verse. 1. The Title or Epithet given to the Gospel, The Gospel of peace. 2. the Armour enjoined, The preparation of the Gospel. 3. The part of the body on which this Armour is to be put, The Feet. I have done with the first of these, from whence this lesson was gathered; That the Gospel is a Gospel of peace. I shall now speak to the two other together, Having your feet shod with the preparation of the Gospel.  
Having your feet shod: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The phrase is an allusion to the custom of Warriors in those times, who when they went forth 
Calvin in Loc.  to war did use boots or legharness, whereby they defended their legs and feet against cold and other things which might lie in their way. It was the manner of Soldiers in those days, to stick in the way of their enemy, nails, pikes, and other such things as might offend and wound the legs and feet of the enemy, and so hinder them in their march, and make them retire: to prevent this danger, they used leg Armour, which the Latins called Calligas, the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goliath, it's said, had greaveses of brass upon his legs, 1 Sam. 17. 6. To prevent the like inconveniences in this spiritual war, the Apostle would have the Christian Soldier to have his feet, that is, his affections, which are as the feet of the soul, shod with this piece of Armour, which he here calls, the preparation, etc.  
With the preparation of the Gospel: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Interpreters are of different opinions about this piece of Armour.  
Some understand it to be meant of the knowledge of the Gospel: of this opinion is Beza, Sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milites graeci, caligas milites latini gerebant, ita ad in eundum praelium & vitae istius cursum inter medios hostes tenendum, vult Apostolus ut Evangelii pacis cognitione simus preparati.  
Others understand it of peace of Conscience, Roger's pract. Cat. part. 3. p. 169. So Gualther.  
Others understand it of the Gospel itself, making it an allusion to that in Psalm 119. 105. Thy word is a lantern to my feet, etc. So Gualther, Tota instituenda vitae ratio ut in Evangelio curramus. Non proprii sequendi Affectus, sed verbum Domini. Vide Bullinger in loc. This I suppose would confound it with that piece of Armour, v. 17. the Word of God.  
Others expound it of a readiness to preach the Gospel, making it a parallel place with that in Isa. 52. 7.  
Others expound it of the promises and comforts of the Gospel : Downham.  
Others expound it of readiness to promote the Gospel: So Estius, Studium Evangelii propagandi.  
Others expound it of patience: D. Gouge.  
Others expound it generally of such kind of furniture as the Gospel of peace helps us to. Baynes p. 784.  
Now of all these opinions none are contrary to the Analogy of faith, each of them afford useful instructions.  
That which I shall pitch upon, as that which I humbly conceive to be nearest the meaning of the Apostle, is this, viz. A firm Resolution to go through with the profession of the Gospel against all impediments and difficulties which may lie in our way. Vide Usher. Cat. p. 334. This I suppose to be his meaning.  
1. Because he makes mention of the feet. The feet are the instruments of travelling, journeying is the proper work of the feet, and the shoes upon the feet fit you for travel. When Moses would have the people resolved to march out of Egypt, he tells them they must eat the Passover with their loins girded, and their shoes on their feet, Exod. 12. 11. The shoes note, both readiness to departed, and resolution to go on till they came to Canaan, though they should meet with oppositions and hardships.  
2. Because of the word Preparation, which is used in other places for firmness of resolution to go on with the Gospel, notwithstanding all difficulties: Vide Acts 21 13. I am prepared, not only to be bound, but to die, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 1 Pet. 3. 15. speaking of trouble and affliction, saith he, Be not afraid of their terrors, but sanctify the Lord in your hearts, and be ready to give an answer, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding it thus, it teacheth us this lesson : viz. That,  
He that would overcome the Devil in the day of temptation, must be steadfastly resolved to go through 
Doctrine.  with the profession of the Gospel, notwithstanding all impediments and oppositions which he shall meet withal in the world.  
In the handling of this Doctrine I shall open these two things.  

1. That God requires this resolution.  
2. That this is very necessary for him that would stand in the day of temptation.   
1. That God requires that every Christian should have these shoes upon his feet, is expressly taught in the Scriptures: Vide Luke 9 22, 23, 24. he foretells his own sufferings, and the sufferings which those that profess his Gospel must expect, and then he arms them with this resolution. To take up the cross and to follow him. This is that for which the Angel of the Church of Pergamus is commended, Revel. 2. 13. Thou holdest fast my Name, and hast not denied my faith, etc. This Resolution is that which was in Peter and the rest of the Apostles; Christ tells them, that they should all of them be offended because of him, and they should all be scattered from him, Math. 26. 31. Peter tells him, that for his part he was resolved that though he should die with him, yet he would never forsake him or deny him, and all the other Disciples were of the same mind, v. 35. here they had these shoes upon their feet, though they shortly after fell off when the storm came.  
2. Wherein the usefulness of 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 shoes 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 battle than Resolution of heart before the day of battle. 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, etc. 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 shoes upon the feet of the soul, he will be much daunted and dishartened in his undertake. 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 threaten 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 than 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  their carriage would have been more fierce, but seeing them shod with these shoes, they were glad to be rid of them.  
Information. 1. This lets us see why it is, that 
Use 1.  Apostates and Backsliders are so easily carried captive by Satan in the day of temptation. They want these shoes upon their feet, and therefore they cannot stand. The Heretic falls into the net of Satan, because he wants the girdle of the Truth of Doctrine. The hypocrite he falls, because he wants the girdle of Sincerity. The profane person cannot stand, because he wants the breastplate: and the Apostate is overcome, because he is without the shoes 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 shoes are not only their beauty, but their safety. How beautiful are thy feet with shoes, O Princes Daughter, Cant. 7. 1.  
Exhortation. To persuade all Christians to 
Use 2.  arm themselves with these Resolutions. Get these shoes 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 days as these of ours are, to set themselves to this work. The winds begin to grow loud, the sky is dark and lowering, persecutions may come suddenly, and they are like to fall violently; its time to get, and necessary to keep these shoes on their feet. I shall lay down something by way of Motives: something by way of means.  
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 patiented continuance in well-doing, seek for honour and glory, and immortality, eternal life, Rom. 2. 7.  
2. Mot. 'tis 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 only a sound vessel will hold out when tempests arise. Persecutions are called, the trial of our faith, 1 Pet. 1. 7. because when a soul is under persecutions, than 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 blue, and the rain came, and the floods lift up their voice, than 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 recompense all their sufferings. The Ark did make good satisfaction to Obed Edom for taking it in in a boisterous 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 always a Gospel of peace, but the peace of it is most discovered in a time of trouble. He that forsaketh father or mother, etc. 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. Mot. 'tis a privilege to suffer for the Gospel. Unto you it is given in the behalf of Christ, etc. Phil. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the elect are called to be believers, but not to be sufferers: suffering for the Gospel is in some respects a privilege above believing the Gospel.  
7. Mot. He that is not willing to cleave to the Gospel in a day of suffering, shall have no benefit by the Gospel in the other world. He that will not suffer for it, shall not be saved by it, Mark 8. 38.  
8. Mot. He that is not willing to suffer for the Gospel, shall suffer without the Gospel, Mar. 8. 35.  
Thus much for motives.  
The Means or Directions are these,  
1. Study the excellency of the Gospel. A through perfect knowledge of the Gospel will make a Christian resolved to go through with profession of it whatsoever follow. Beza expounds the preparation of the Gospel to be the knowledge of the Gospel. The knowledge of it will help us to the preparation of it. He that knows the effects of it, and the comforts of it, and the privileges of it, will not only live with it, but be content to die with it. It's a Gospel of peace: It's a Gospel of grace, It's a Gospel of holiness: 
Act. 20. 24.  It's a Gospel of salvation: It's a Gospel of life: It's a Gospel of glory.  
2. Learn perfectly that christian Lesson of self-denial. This will make you cleave to the Gospel in the worst condition, Math. 16. 24. He that knows not how to deny himself will be easily induced to deny the Gospel, especially when the cross and the Gospel go together, he may follow Christ when he can take up Christ and pleasure, but he will never be able to take up the cross, unless he be able to lay aside himself.  
3. Get your hearts above the world, and all worldly entanglements. No man that warreth entangleth himself with the things of this life, 2 Tim. 2. 4. It is not possible to embrace the Gospel and the world together, especially when the world and the Gospel are at variance Sell all thou hast, and give to the poor, and follow me, saith Christ to that young man, Luke 18. 22, 23. Abiice terram, accipe Caelum? you know what the issue was, he went away sorrowful, for he was very rich. He that would go through with the profession of the Gospel, must say to life, and friends, and all worldly things, get ye hence, when these things and the Gospel stand in competition. Demas hath forsaken me, having embraced this present world, 2 Tim. 4. 10.  
4. Get a great measure of Christian patience. He that hath not patience to enable him to suffer for the Gospel, will forsake the Gospel when suffering comes. In your patience possess ye your souls, Luke 21. 19 and Hebr. 10: 36. Ye have need of patience, that after ye have done the will of God, ye might receive the promise.  
5. Have your eye often upon the cloud of witnesses. Study the examples of the servants of God, who have gone through with the profession of the Gospel, notwithstanding all oppositions. They have followed Jesus Christ, and stuck to the Gospel, in contempt, in poverty, in reproach, in nakedness, etc. and by the Gospel of peace through Jesus Christ they are now laid up in everlasting peace. They were stoned, they were sawen asunder, were tempted, were slain with the sword, they wandered about in sheepskins, and goatskins, being destitute, afflicted, tormented, Heb. 11. 37.  
1. Consider the danger of Apostasy. Many dreadful things are spoken against backsliding from the profession of the Gospel.  
2. The Apostate is in a worse condition than he 
The Gospel is worse for him, and he for the Gospel.  that never made profession of the Gospel. It had been better not to have known the way of truth, than after they have known it to turn aside from the holy commandment, etc. 2. Pet. 2. 22. He loseth all the benefit of his former profession.  
2. The backslider in heart shall be filled with his own ways. Prov. 14. 14. God will give him up to himself, to be his own guide, to be his own rule, he shall be given up to his own passion, to his own lust, to his own pride, etc. of all sinners the backsliders are usually greatest, God takes his hand from them, and lets them follow their own counsels, and he who is his own guide will soon work his own ruin, Rom. 1. ver. 24, 26, 28, 29, etc. The soul of God shall have no pleasure in him. Heb. 10. 38. As he takes no delight in the Gospel, so God will take no delight in him. Yea, it's a Mejos●s. God will take displeasure in him here, and he will take vengeance on him hereafter to the full. No man having put his hand to the plough, and looking back, is fit for the Kingdom of God, Luke 9 62.  
7. Make your resolutions in the strength of Christ, and by daily fervent prayer give up yourselves to the keeping of God, that he would preserve you to the end. Take heed with Peter of resolving in your own pride, Math. 26. 33. And then pray that God would keep these resolutions in your hearts, and your hearts in these resolutions: these shoes will fall off if you do not tie them on, and keep them on. David's prayer, 1 Chron. 29. 18. should be yours every day.  
So much for the third piece of Armour.   

EPHES. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Lect. 17. Janu. 30. 1649.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
IN these words we have the fourth piece of the spiritual Armour, which the Apostle recommends unto Christians for their safe standing in the day of temptation, viz. The Shield of Faith. In which we have two things. 1. The injunction of the use of it, Taking the shield of faith. 2. The persuasive or motive to it, drawn from the singular benefit of it, which is set out two ways. 1. By way of comparison, Above all: it's the most excellent part of all the Armour. 2. By the effect of it, Wherewith ye shall be able to quench all the fiery darts of the wicked. In which we have two things. 1. The nature of Satan, the wicked. 2. The nature of his temptations, the fiery darts—  
In the Text you see there is something more directly propounded, v●z. That a Christian must take the shield of faith. Something which is collaterally or more indirectly brought in, viz. the nature of Satan, and the nature of his temptations: I cannot well without injury to the Text, and detriment to the Hearers, speak of them together, and therefore I must necessarily handle them distinctly and apart. And I shall first begin with that which is last in the words, viz. the collateral or more indirect part, which is brought in occasionally, viz. the fiery darts of the wicked. One expression sets out what Satan is in himself. The other discovers the Nature of his temptations 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 itself.  
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. 'tis 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 subtlety, 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 Murderer, 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 cometh the wicked one and catcheth the Word, Math. 13. 38. The tares are the children of the wicked one. 1 John 2. 13. I writ 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 Devil's holy and righteous, as the other Angels which still keep their habitations, but by their fall they have poisoned their nature, and filled it full 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 show how black they have made their natures, which when they came out of God's hand were so white, unspotted and glorious. Yea, the Devils are incorrigibly wicked; they are totally wicked; they are restlessly wicked; they are impenitently wicked; they are hopelessly wicked.  
2. In regard of his practice 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 Murderer, and the Father thereof: he is a Blasphemer, and the father thereof, etc. 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. David's sin in numbering 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, etc. 6. He helps to harden the heart, and to blind the understanding, and to stupefy the conscience, etc. some way or other he hath a hand in all the wickedness which is done in the world. 'tis 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, only to persuade by Arguments and temptations, etc. 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 shows the infamy of sin. It's a thing which is full of disgrace and dishonour, 
Use 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 men's names and to their families: I might show this in many particulars, but I shall only urge it from this Doctrine. It is the Devil's 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, etc. 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 soils all the glory and beauty both of persons and Nations. Naaman Captain of the Host of the King of Syria was a great man with his Master, etc. but he was a Leper, 2 Reg. 5: 1. this one word mars 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 liar, a perfidious man, etc. 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 his nature, they bear his name; the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so is a wicked man. Holy men are like to God, they are called by his Name; God is holy, and they are holy, God is righteous, and they are righteous; but wicked men have the very name and the very nature of Satan; he is unholy, and so are they; and the more any person abounds in wickedness, the more like he grows still to the Devil, who is wicked, and the father of wickedness: It's said of Caein, that he was of that wicked one, and slew his brother, 1 John 3: 12. We may say so of every other sinner: The swearer is of that wicked one, the profane person is of that wicked one, etc. He that committeth sin is of the Devil, 1 Joh. 3. 8. he is of him, not only as he is tempted by him, but because he doth symbolize with him in nature, he hath his character and image printed upon his soul.  
3, That Hell must needs be a wicked place. All the Inhabitants of it are wicked: There are none there but wicked Angels, and wicked men, and all the work which is done there is nothing but wickedness, therefore it must of necessity be a wicked place: Hell is a place of torment as well as of sin; I am tormented in these flames: but the wickedness of Hell is worse than the torments of Hell, it's the wickedness of the Devils, and of men acted by Devils, that bring them to that place of torments. A Hell of torments is rather to be chosen than a Hell of wickedness: It was Anselms speech; If hell, saith he, were on one hand without sin, and sin on the other hand without hell, and I must needs choose one, I would rather choose hell than sin. A hell of torments without sin, is better than a hell of sin without torments.  
4. That those that are under the Devil's power are in a very sad condition. It's a sad thing to be under the command of wicked Governors, Prov, 28. 15. As a roaring Lion and a ranging Bear, so is a wicked Ruler over the poor people. It were as good to live in the wilderness amongst ravening Lions, as under the Dominion of wicked Rulers: wickedness fits them for all acts of oppression, injustice and cruelty: When children that want knowledge, and babes which are without understanding rule, than the people shall be oppressed every one by another, Esay 3. 5. how much more when wicked men rule: when wickedness sits at the helm, there will be no want of misery in the ship. That the hypocrite reign not, lest the people be ensnared, Job 34: 30. people must expect nothing but snares, till the reign of the hypocrite be expired : Solomon tell us, that when the wicked bear rule, the people mourn, Prov. 29: 2. All in a Land are mourners in such a time, unless it be those that live by wickedness. If it be so sad to be under the power of wicked men, how sad is it to be under the power of Satan? there is more wickedness in one Devil than in many wicked men put together: And then he hath more power and policy than men have to bring to pass the wickedness that is in him; therefore is the condition of all to be lamented that are under his jurisdiction; and thus are all wicked and unregenate men, Eph. 1, 2, 3.  
5. This shows us why it is, that Satan doth so hate God and all his Saints: He is an irreconcilable Adversary to God and to all that are godly. The reason is plain, there is a contrariety of nature between God and Satan, and between Satan and godly ones, and where there is contrariety of nature, there will be enmity and opposition. Gal: 5: 17 : The righteous is an abomination to the wicked.  
Exhortation. 1. Let it be a motive to all 
Use 2.  men, especially to the holy ones of God, to mortify and put off all manner of wickedness. Let the Devil and his instruments be wicked, but be not you wicked. It was David's Argument, whereby he was stayed from laying hands upon King Saul, when he was earnestly persuaded to kill him, 1 Sam. 24. 13. Wickedness proceedeth from the wicked, but my hand shall not be upon thee. Wicked acts are diabolical acts, they proceed from him, and they lead men to him. And it is not fit, that the Children of God should symbolise with the Devil. 'tis the Apostles Argument to take off the people of God from Idolworship, 1 Cor. 10. 20. The things which the Gentiles sacrifice they sacrifice to Devils and not to God, and I would not that ye should have fellowship with Devils. Swearing, lying, forswearing, cheating, etc. these are works fit for the evil one and his Angels, and not for Saints. Be not therefore partakers with them.  
2. Bless God for delivering you from under the power and dominion of Satan. Vide Col. 1. 13. You were once at the command of that wicked one as well as others, and you should have continued for ever in that condition, if God had not freed you from his tyranny. David praiseth God for cutting asunder the cords of wicked men, in which he was sometimes holden, Psalm 129. 4. The plowers ploughed upon my back, and made long their furrows: but the righteous Lord, etc. How much more cause have you to praise God for deliverance from wicked Devils, who had power, not only to mischief your bodies, but your souls also?  
3. Do not trust the Deull when he pretends to sanctify. He is so politic, that he can sometimes for his advantage transform himself into an Angel of light, 2 Cor. 11. 14. Mystery Babylon hath in her hand a golden cup, full of abominations and filthiness of her fornication. Rev. 17. 4. The Devil, the grand Imposter of all, doth oftentimes carry his worst poison in a golden cup, he can speak Scripture to draw you from Scripture, he can tempt you to be irreligious, by religious Arguments falsely and deceitfully applied; he can tempt men to profane Sabbaths, upon a pretence of standing for Christian liberty, etc. he can argue men from waiting upon Ordinances, because the Spirit is able to teach them, etc. This is his great masterpiece that he is now acting in the world, his wine is now carried in a golden cup. But let all the godly know, that he is still the wicked one, and though he speak divinely, yet he always acts diabolically; though the voice be jacob's voice, yet the hands are the hands of Esau; he never works more wickedly, than when he seems to act most holily.  
Thus much for the first proposition.  
2. That the temptations of Satan are fiery darts. He shoots arrows of fire at the Servants of God. It's sometimes true in the very letter; the Devil useth fire to destroy the Servants of God. The Apostle mentions the fiery trial, 1 Peter 4: 12. Think it not strange concerning the fiery trial, as if some strange thing happened to you: i. e. fiery persecutions. The Devil sometimes stirreth up Tyrants by material fire to devour the bodies of God's Saints. The three Children were cast in a fiery furnace, Dan. 3. 21. And we read of some Christians, Heb. 11: 34. that quenched the violence of the fire. In the primitive time fiery persecutions were raised against the Christians. And in the Marian days, many of God's Witnesses went to Heaven in fiery Chariots, they gave their bodies to be burned, that they might not worship any God but their own God. And we do not know whether the same kind of persecutions may not yet arise amongst us in our days; we dwell amongst the children of men, who are set on fire, whose teeth are spears and arrows, and their tongue a sharp sword, Psalm 37: 4. And if these fiery persecutions should return, God would deal no otherwise with us than he hath done with his former Servants, who through faith have triumphed in these flames. But the Apostle, I suppose, doth not here speak of persecutions, but of other temptations. He alludes to the custom of Soldiers in former times, who used to dip the heads of their Arrows in poison, and so shooting them at their enemies fired their flesh. Satan's temptations are here compared to these fiery darts.  
In the handling of it I shall first show you, why his temptations are called fiery Arrows. Secondly, I shall make some inferences from it by way of use.  
1. They are called fiery darts in these two respects.  
1. For the dreadfulness and terror of them. Fire is a very terrifying thing, it works much astonishment and fear upon the hearts of men that behold it. To see Houses or Cities set on fire works great amazement upon the Spirits of men. the temptations of Satan are dreadful temptations to such as have the right apprehension of them. Sometimes he tempts men to deny Jesus Christ that bought them. Sometimes he tempts them to blaspheme God: Sometimes to self-murder, 
Math. 26. 70. Job 2. 9  Math. 4. 6. Sometimes to cast off Religion as a vain thing. Psalm 73: 13. These temptations, as they are dreadful in their own nature, so they work much trouble and amazement in the Spirits of them that are thus assaulted, 'tis a dreadful thing to have such a suggestion, though it be never consented unto by the heart.  
2. For the destructiveness of them. Fire is a very devouring creature : Sodom and Gomorrah, and the adjoining Cities were in a few hours consumed to ashes by the violence of fire, Gen. 19 24, 25. The temptations of Satan are wasting things. All the comfort of a Christian is presently devoured by them. The strength of the body is decayed, the strength of the spirits is wasted, and the whole man is brought very low, and made like withered grass by the violent scorching of these flames. The temptations of probation, which God sends upon his people for their trial, do much waste both soul and body : Job 6: 4. The arrows of the Almighty are within me, the poison whereof drinketh up my spirits. And so do the temptations of Satan: One hours' temptation drinks up more spirits than many week's sicknesses. Psalm 88: 15.  
2. The Inferences by way of use are these.  
1. Such as are under these burning flames stand in much need of your pity and prayers. Persons that are in a house set on fire are objects of pity in all men's thoughts, every one is sensible of such a sad condition. Such as lie under temptations are in a worse condition, their souls are set on fire, did you but feel their burn, you would pity them. The case of the Israelites was sad, when God sent fiery Serpents to by't them, Exod 21: 6. Tempted Christians are haunted with fiery Serpents worse than those, let them be relieved with your counsel and Prayers.  
2. Be not too censorious against those that are overcome by Satan's temptations. Be not over severe against such. Temptations are fiery darts, and if these darts fasten upon any of your brethren, and pierce somewhat deep, do not use too much sharpness against them. It's an easy thing for such combustible matter as flesh and blood to be overcome by fiery arrows, especially if God be pleased to withdraw present help, Vide Gall. 6. 1. 2.  
3. Let it be a Caution to us all that we do not dally and play with Temptations. Do not by carelessness 
Dangerous for children to play with fire.  and looseness lay your breasts open to these fiery darts. Can a man take fire in his bosom and his  not be burnt? Can one walk upon coals and his feet not be burnt? Prov. 6. 27. It's an easy matter to betray yourselves into the hand of Satan, but not so easy to deliver yourselves. A house is soon set on fire, but not so soon quenched.  
4. Those who are enabled to stand under the Temptations of Satan, have cause to be very thankful. Though you be affrighted by this fire, yet have you cause to magnify God that you are not devoured, that you can dwell with these burn, here's great mercy.  
5. Let all who are under Temptations make what hast they can to quench them. A spark may suddenly grow to a flame, if great care be not taken to get it out. Now this may be done, 1. By fervent prayer. The prayer of Moses quenched the fire at Tabirah Numb. 11. 2. 2. By withdrawing all combustible matter. Sin makes Temptations burn violently. 3. By the sprinkling of Christ's blood. A drop of that quencheth this Wildfire. 4. By the Shield of faith, of which more in the next Doctrine. Thus much for the first part of the verse.   

EPHESIANS. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
WE have done with the former part of the 
Lect. 18. February 6. 1649.  verse, viz. that which is indirectly or collaterally and occasionally brought in, the nature of Satan, and the nature of his temptations. Satan is the wicked one, and his darts are fiery darts. I am now to speak to that which is the principal or substantial thing intended, viz. Taking the shield of Faith, etc. In which we have two things, 1. The Armour itself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. The commendation or the excellency of this Shield. This is set out in two expressions. 1. Above all. 2. Whereby you shall be able to quench, etc. All of them put together make this Doctrine, viz.  
That he that would quench the fiery darts of the Devil, must be careful above all things to take and use the shield of Faith. 
Doctrine.   
In the opening of which Doctrine, I shall handle these four particulars.  

1. Open the nature of the grace of Faith.  
2. Show you wherein Faith is compared to a Shield.  
3. Why we must take this above all.  
4. How this grace of Faith quencheth the temptations of Satan.   
1. For the nature of Faith. Before I can show this, we must briefly show the several kinds of faith, that so we may see what faith is here meant, Now there is a fourfold kind of faith. Historical. Temporary. The faith of Miracles. Justifying 
●reden Deo.  faith. 1. Historical faith is the knowledge and belief 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 divine 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 description of it. 2. I shall show the several steps or degrees of it.  
1. For the Description 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 believe, that Jesus Christ is not only 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 Description.  
1. 'tis a a gift of grace, Eph. 2. 8. Phil. 1. 29. Acts 18. 27. He helped them much who had believed 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 merely of garce. 'tis called indeed a man's own faith subjective, but effective, originaliter, 'tis merely of grace, Col. 2. 12. The faith of the operation of God.  
2. 'tis a special supernatural gift. This doth distinguish it from all other kinds of faith, and all other common gifts, which are bestowed promiscuously upon men by the Lord, Heb. 6. 4. 'tis an eutraordinary gift afforded unto none but special favourites.  
3. 'tis wrought in the heart of an elect person. 'tis bestowed only upon the elect. Here the Apostle calls it the faith of God's Elect, Tit. 1. 1. Ye believe not because ye are not of my Sheep, John 10. 26. And then 'tis wrought in the heart: the Scripture makes the herrt or will to be the seat of faith, Rom. 10. 10. With the heart man believeth unto righteousness. The will rather than the understanding is the subject of faith, because faith is an act of Election whereby the soul chooseth Christ. Now election is more than an act of the understanding.  
4. 'tis wrought by the spirit of God through the preaching of the Gospel. This sets out both the 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 persuasion only, but by an Almighty strength creating such an habit in the heart. The Apostle therefore 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 persuaded that Jusus Christ is not only the Saviour of the World, but his Saviour also. Faith must have not only have a general belief, 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 shows the very nature of faith. 'tis Recumbency upon Christ. 'tis cleaving to God with full purpose of heart, Acts 11. 23. 'tis the casting of our burden upon Christ. 'tis coming to Christ as to a living Stone. Faith is nothing else but the souls venturing itself upon Christ according to the promise. This I add 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. 'tis impossible that there should be faith in Christ, or in any thing propounded by God, till there be the Knowledge of it. 'tis true knowledge is not faith; they are two several distinct habits, yet it necessarily precedes faith. Faith is the sight of the mind, now sight presupposeth a visible object. The Apostle makes it impossible to believe where knowledge is not, Ro. 10. 14. How shall they believe in him of whom they have not heard? there is a knowledge indeed which follows faith, 1 John 4. 16. We have known and believed 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 believe on the Son of God, he answered that question with another, Who is he Lord that I might believe on him? John 9 35, 36, 37, 38. and when he knew the person, than he both believed and worshipped 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 God's Testimony is true in every thing, to which it gives witness. This is that which is recorded of Abraham, Gen. 15. 6. He believed in the Lord, i. e. he did freely yield his assent to the truth, firmness stability of all that which God had delivered to him. Now this assent is 1. General and universal to all the declarations of God. 2. 'tis 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 believe 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 prising of these things followeth a very earnest longing and desire in the soul to be made partaker of all those precious excellencies. Desire of enjoying doth naturally follow affection: this desire is unsatiable, unquenchable. Hence it is set out by hungering and thirsting, Isa. 55. 1. Hunger and thirst, cannot be satisfied without the enjoyment of meat and drink.  
4. Upon 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 only 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 man's 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. 'tis agreeable to that in Mat. 11. 28.  
6. Upon this followeth the souls Election and choice of that which is held on't in the Divine Revelation. The soul doth freely and spontaneously choose the promises of the Gospel, and makes them his own. This is one of the highest steps of faith, when the soul is not only willing to accept but to choose the way of truth, and to choose 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 Soldier wears the Shield was the strongest. Polybius tells 
Historian, li. 6. p. 467.  us the manner of it. It was made of a double board glued strongly together, it had a double cover, one of strong linen cloth, another of raw Neat's leather, that it might quench the fiery Arrows 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 enemy's sword, and that it might not rot below with hanging upon the ground, on the outside of it there was a strong boss 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 mountains by the ●oots, Mat. 17. 20. Saving faith must needs be much more strong.  
2. Faith is a shhield for largeness. The Roman shield did cover the whole body. Polybius tells 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. 'tis 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, etc. He that can but handle this shield of faith after a right manner, may lie 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 only the body of the soldier 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 knocked off, the shield supplies the place of the head piece; if the breastplate be broken, the shield supplies the man of a breastplate; if the girdle be slipped off, the shield supplies the place of the girdle; if the shoes be rend, the shield is instead of shoes, 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 combat if the grace of faith be not implied, it is the grace of faith which strengthens the doctrine of faith. The breastplate of righteousness will soon bepierced if it be not secured by the shield of faith, faith is the preserver and the strengthner of righteousness, the shoes of resolution will soon wear away, if they be not soled with faith, its faith that maintains courage and whets resolution. Hope will soon go out if it be not fed with faith, if faith fail, hope gives up the ghost, hope expects what faith believes, 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 pulls the sword out of the scabbard. The word of God without faith, is like a sword locked 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 Giant. Prayer without faith is ineffectual, Jam. 1. 6. It hath no promise of acceptance with God. Whatsoever ye ask in prayer, believe that you have it, and you shall receive it, Mark 11. 24. Prayer without faith, is like dead Physic: 'tis faith that is the soul and life of prayer. As all the Stars have the light from the Sun, though they have some kind of natural light in themselves; so the grace of faith hath an influence upon all the other pieces of the spiritual Armour, both for the preservation and their quickening. And therefore faith is sometimes put for all the strentgh of a Christian. I have prayed for thee that thy faith do not fail, Luke 22. 32. If faith fail all fails, and if faith hold all holds.  
4. How the grace of faith quencheth the fiery temptations of Satan. I shall show it in two particulars.  
1. Faith quencheth Temptations by removing out of the soul that which keeps Temptations burning. Sin and corruption in the soul is that fuel which fires Satan's 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 Christ's blood. 3. The instrumental cause, this is faith; Faith is the branch of Hyssop which was to be dipped in the blood of purification, for the sanctification of him that was unclean, Leu. 14. 6. There are many ways 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 virtue, 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 baptism, 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, etc.  
4. Faith cleanseth as it sets other graces a work in the soul; Love, fear, humility, repentance, etc. 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 Noah's fear, Abraham's obedience, Moses his self-denial, etc. a working. Faith puts the soul upon praying, repenting, examining, etc. 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 shows 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 Satan's darts, viz. 1. Faith brings the merit of Christ's death, and helps the soul to fence itself with that against temptation. Faith goes out to the Cross 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 Christ's Cross will quench all the wild fire of temptation, and this faith brings. 2. Faith brings to the soul the merit of Christ's Intercession which he makes continually for his people at God's 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, etc. 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 wisdom, 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, etc. The Lord who delivered me out of the paw, etc. 1. Sam. 17. 37.  

USE. I.  
INformation. We may from hence draw these four Conclusions. 1. This shows us both the 
Lect. 19 Feb. 13. 1649.  Necessity and the Excellency of the grace of justifying Faith. The Apostle calls 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, etc. 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 pilgrimage, 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 pilgrimage, Come unto me all ye that labour, etc. 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, etc. It would take up a whole volume to set out to the life the Necessity and Excellency of this grace of faith. I shall only keep to the Doctrine, it's the souls shield whereby it is defended in time of Temptation, whereby all the venomous Arrows of Satan are extinguished and put out. He that wants faith is weak, blind, lame, dead, etc.  
2. This lets us see why it is that Satan prevails 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 lie open to Satan's 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 shoes; and unbelievers fall in battle for want of the shield. There are so few conquerors, because there are so few believers. When the Son of man cometh shall he find faith in the erath? Luke 18. 8. Our Saviour speaks there of Christ's coming in this life to avenge and deliver his elect, the earth shall be so low and deliverance shall be so improfitable that the report of it will not be believed. as the people of God in former time, had not faith to believe their deliverance from Captivity, Isa 63. 1. 2. So shall it be saith our Saviour when Christ comes to avenge his afflicted people under the Gospel that cry unto him. And if there be so few that can believe a temporal deliverance, how few are there that can believe for the saving of their souls? No wonder then if Satan overcome so many.  
3. How needful it is for the Minister of the Gospel to be often preaching about the Doctrine of faith. Those weapons and postures which are of greatest use to the Soldier, the Captain ought to be most diligent in instructing the Soldier in them. The Ministers of the Gospel are the Captains of the Lords Host, they are to train and exercise all the spiritual Soldiers of Christ, they are to teach them the use of their Arms, and all their postures, that they may be deetrous in the day of battle. If any Soldier be wounded for want of arms, or of skill to use them through their default, God will require it at their hands. Now of all the pieces of spiritual Armour, the shield of faith is the most necessary, and therefore the Doctrine of faith should be most frequently preached.  
4. This shows what necessarily lies upon the sons of men to prove and examine the truth of their faith. If the shield of faith be rotten or counterfeit the soul is undone in the day of Temptation, if the shield of faith be sound, and armour of proof, the strongest assaults of Satan will be repelled with comfort. Prove yourselves whether you be in the faith or no, 2 Cor. 13. 5. 'tis necessary to try 1. Because there is not a man in the world which hath heard of Jesus Christ, but thinks he believes in him. To be accounted an Infidel or unbeliever is a matter of such reproach and infamy, as that no man is willing to lie under it. 2. Because the heart is very deceitful, and in nothing more subject to be mistaken than in this case. There is a false presumption and foolish fancy, which would gladly be called by the name of faith, John. 2. 23. 24. When Jesus was at Jerusalem many believed in his name, when they sawthe miracles which he did; but Jesus did not commit himself unto them, because he knew all men. They did presume that they believed in Christ, but Jesus Christ knew their faith was nothing else but a mere fancy and groundless presumption. 3. Because the Devil useth all the skill he can to deceive the sinner, and to make him confident that he doth believe; as he endeavours to persuade the true Beleiver, that his fruit is rotten, so he endeavours to persuade the unbeleiver, that his presumption is faith.  
That I may help them in this inquiry I shall do two things.  

1. Discover some mistaken grounds which men go upon, thinking that to be an evidence of saving faith, which is not so.  
2. Lay down some positive evidences of true faith.   
1. There are two great mistakes about faith, by which many are deceived: Viz.  
1. Some are deceived in regard of knowledge and assent. They think they have true justifying faith, because they have the doctrine of the Gospel, and give, as they think, a right assent to the same: for the removal of this mistake I shall first show, that both these may be without saving faith. Secondly I shall show, how the knowledge of an unbeleiver and his assent differ from the knowledge and assent of true faith.  
1. That Knowledge and Assent is not faith. 'tis granted, that there is no faith truly wrought without Knowledge and Assent, but that there may be Knowledge and some Assent where saving faith is not, appears by these two reasons. 1. The most wicked and profane persons in the world may have, and many times do attain unto a more exact knowledge of the Doctrine of the Scriptures, than many a true Beleiver: And they may also assent unto those truths. The Apostle speaks of some by way of supposition, that may understand all mysteries, and have all knowledge, and yet want saving faith, 1 Cor. 13. 2. All this is but an historical faith. Judas had the knowledge of the Scriptures, and gave assent to them; he preached the Gospel to others, and yet wanted faith, John 6. 64. There are some of you that believe not: you know what will be the plea of many in the latter day, Math. 7. 22. and yet had not one drachm of saving faith. I shall desire you to peruse but that one Scripture well, Rom. 2. 18, 19, 20, 21, 22, 23. and then you will conclude, that neither the knowledge of, nor the assenting to the doctrine of the Scriptures is saving faith, but are ordinarily without it▪  
2. The very Devils themselves are beyond the most intelligent Christians in all matters of knowledge. They know the history of the Bible more exactly than we. Satan was not ignorant of Scripture when he set upon our Saviour, Math. 4. 6. And the Devil also gives assent to the truth of the Scriptures, Jam 2. 19 He acknowledged Christ to be the Son of God, Math. 8. 29. What have we to do with thee Jesus thou Son of God: as full a confession for the matter and substance of it, as that which Peter made, Thou art Christ the Son of the living God. Now that which is feigned in the worst of men, and in the very Devils, can neither be true faith, nor an evidence of it.  
2. If we come to examine that knowledge and assent which is in wicked men with that which is in a true beleiver, we shall find a vast difference; for 1. concerning their knowledge, there are three differences.  
1. The knowledge of a true Beleiver is an experimental knowledge, but the knowledge of an unbeleiver is merely notional and speculative. A Beleiver hath in his heart a lively sense and feeling of all those truths which he hath the knowledge of in his understanding. They are truths in his heart as well as in his head. That promise of God, Jer. 31. 33. I will put my Law in their inward parts, and write it in their hearts; is made good to every true Beleiver, and to him alone. His heart is an Index or Commentary, by which, through the Spirit of God, he can understand divine truths, 2 Cor. 3. 3. Ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshy tables of the heart This is the meaning of that of our Saviour, John 7. 16, 17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself.  
2. The knowledge of faith is a practical transforming knowledge. His knowledge is diffused into every step of his life into every action; his life is reform by his knowledge, and conformed to the truths of God; whereas the knowledge of an unbeleiver neither changeth his heart nor life, except it be from evil to worse, his knowledge puffeth him up, 1 Cor. 8. 1. it makes him more proud and more sensual. It's said of the Heathen, that they retained nor God in their knowledge, Rom. 1. 28. but became vain in their imaginations, the one hath only the form of knowledge, Rom. 2. 20. the other hath not only the form, but the power and the life also.  
3. The knowledge of faith is a knowledge which raises the heart nearer to God The knowledge of a Beleiver crucifieth the world unto him, and him unto the world, Gal. 6. 14. vide Phil. 3. 8. 10. whereas the knowledge of an unbeleiver bows down his soul nearer the earth.  
2. Concerning the assent of an unbeleiver, it differs from the assent of true faith thus.  
1. The assent of faith is a cheerful assent. It's free. But the assent of an unbeleiver is without joy. Jam. 2. 19 The devils believe and tremble, so do the unbeleiver, at least, concerning some truths.  
2. The assent of faith is universal. So is not the assent of an unbeleiver, at least his cheerful assent.  
There are some truths in the Scripture which threaten ruin and destruction to all in his condition, these he cannot assent to, at least joyfully.  
There are some truths, which call him to the practice of such things which he hath no affection to; the crucifying of sin, the mortifying of corruptions, cutting off the right hand, etc. he had rather these were not truths than real truths, he hath secret wishes, that these truths were either razed out, or else that they had been propounded with a greater latitude.  
2. Mistake is about Application. He that can truly apply Christ to himself, hath true faith in Christ, for this is the Ratio formalis, the special act of faith. Now many an unbeleiver thinks he can apply Christ as well as any other. Those in Luk. 13. 25, 26 come to Christ with much seeming confidence, as if they had been of intimate acquaintance with him, Lord, Lord, open to us, and yet never had saving faith in him.  
I shall here show a threefold difference, between the Application of a Beleiver and an unbeleiver.  
1. The Application of saving faith is from something of Christ wrought savingly within him. He finds the Image of Christ in him, he hath well grounded hopes of it, and therefore applies Christ to him: As Thomas, in another case, sees the print of the nails, and then saith, My Lord and my God; So a true Beleiver sees upon his soul the print of the nails, the die of the Lord Jesus, the Characters of his death, burial, resurrection, and therefore applies him to himself. Whereas the application of Christ, made by an unbeleiver, is merely from that discovery which is made of Christ in the Scripture, and not from any  worth which he finds upon his own heart: vide Galat. 2 20. there you have Paul's application; I live, yet not I, but Christ liveth in me, etc. What ground can you show within you why Christ is yours?  
2. The Application of saving faith is always agreeable to the tenor of the Promise and Covenant wherein Christ is held forth. Vide Ezek. 36. 25, 26, 27. Faith applies the grace of Christ as well as the merit of Christ, applies Christ for sanctification as well as for justification, applies the water as well as the blood; the application which an unbeleiver makes is only or chief of the comforts and of the purchase of Christ, etc. he applies the Merit of Christ, not the Spirit of Christ, the Promises, not the Commands, etc. whereas true faith applies him universally, his Kingly and Prophetical Office, as well as his Priestly: vide Phil. 3. 9, 10.  
3. The Application of faith is always accompanied with self-Resignation. The true Beleiver doth as cheerfully surrender himself to Christ, as applies Christ to himself. So did the Apostle, Phil. 3. 12. he would not only apprehend, but be apprehended: And so the Church, Cant. 2. 16. My beloved is mine, and I am his: He doth not only apply the sin offering, but he offers also the  Offering. The Apostle, Rom. 12. 1. would have Christians to yield themselves to God, etc. The unbeleiver he only applies Christ to himself, he doth not voluntarily yield himself to Christ, he doth not dedicate himself to Christ by holiness and obedience.  
2. I shall now give some positive evidences of true faith. I shall ground them upon several places of Scripture.  
1. That of the Apostle, Acts 15. 9 Purifying your hearts by faith. Heart purity is a necessary concomitant and consequence of saving faith. Jesus Christ, saith the Apostle, is made unto us of God, wisdom, righteousness, sanctification, etc. 1 Cor. 1. 30. If by faith thou hast Christ for thy righteousness, he is also thy sanctification. He whose heart is unpurified, is destitute of the grace of faith.  
Now the purification of the heart may be known by these five evidences.  
1. A purified heart is a heart that truly bewails all pollutions and impurities. The most clean heart hath some pollution unmortified, but he hath no defilement unlamented, his stains, and sores, and spots are his greatest burden, his heaviest sorrow. Paul's body of death put him to more grief than all the troubles which befell him in his whole life, Rom. 7. 23, 24. Is it so with thee? Dost thou bewail the uncleanness of thy heart cordially, sadly, secretly? Thou wouldst gladly be delivered from it? Thou canst neither eat, nor drink, nor sleep quietly with it? The impurity of thy heart turns thy sweetnesses into bitterness? This is certainly an effect of true faith. Vide Zech. 12. 10. Looking upon Christ is believing in him, this believing is expressed by sorrowing. And if thou wouldst in truth be rid of thy corruptions, thou wilt then diligently make use of all means, be they never so painful, never so costly, that may cleanse them away.  
2. A purified heart will kindly accept of brotherly reproof for his impurity, or any advice that may make him clean. He will love a person better all his life for any faithful rebuke or counsel. Psalm 141. 5. Let the righteous smite me, it shall be a kindness, etc. David shows the purity of his heart, by his accepting the rebukes of Abigail, 1 Sam. 25. 32, 33. A heart that is purified is best pleased with that Sermon that comes closest to his conscience; he would have all his heart discovered to himself. Hid nothing from me, said Eli to Samuel, 1 Sam. 3. 17. Yea, he begs that God would search his heart for him, Psalm 139. 23, 24. Whereas a heart that is unclean cares not to have any spot discovered; he either openly flies in the face, or else secretly hates any that makes his sin known to him.  
3. A purified heart both loves others for their purity, and endeavours as far as he can to make others pure. He loves purity in an enemy, and his desire is, that all others might be made pure, and that out of love to God and to purity.  
4. A heart purified will be very cautious of defiling itself. 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, etc. 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 Christ's blood, 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, etc. Psalm 51. 2.  
2. That of the Apostle, 1 Pet. 2. 7. To you that believe he is precious. High appreciations of Jesus Christ are the effects of faith.  
Christ is to a beleiver more precious than all external privileges, Phil. 3. 8.  
Christ is more precious 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 precious to me or no?  
1. If Christ be precious to thee, he shall reign in thee, and rule over thee. His precepts will be as desirable as his death and passion. My yoke is easy, and my burden is light, Math. 11. 29.  
2. His dishonours of any kind will pierce thy heart, if he be precious to thee. If Christ suffer either in his Truths, or Worship, or Government, thou wilt suffer with him by sympathy, and endeavour to repair his honour.  
3. It will be thy meat and drink to do him service, if he be precious to thee. Thou wilt lift him up in the world, and say, My beloved is white and ruddy, etc. Cant. 5. 10.  
4. All his Ordinances and Institutions will be delightful to thy soul, if Christ be precious to thee. His Word, his Sacraments, Cant. 1. 7. yea, the very rebukes of Christ will be precious 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, etc. The lust of the eye, that is, Quicquid oculis spectabile est, Divitiae, fundi, 
Bona fortunae. Bona animi.  predia, argentum aurum, gemmae, etc. The pride of life, that is, Omnis dignitates, quae in hoc vita desiderari possunt; Honours, Empires, Dominations, Preferments, etc. 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 satisfy 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 shows 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 lose a place, or an estate, etc. and yet can say with Job, Naked came I out of my mother's womb, etc. 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 ways 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 showed 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 toys, 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 enjoys the world without pride, vainglory and carnal confidence. This man is the world's master, etc. It's otherwise with him that is under the world, the rich man's wealth is his strong City, Vide Luke 12. 19  
4. When a person will lay them out for God and good uses, with cheerfulness and readiness of mind.    

EPHES. 6. 16. Above all taking the shield of faith, etc. 
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 only one thing to say.  
That which I would say to you that have obtained this precious Armour of faith, is comprised in these two words.  
1. Take heed that you do not suffer yourselves to be disputed out of your faith. The Devil useth all means to beguile wicked men into a fond persuasion 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 persuade them, that they have not this grace in their hearts. For the helping of the Servants of God against this stratagem, I shall propound some of those arguings, and give answers to them. They are these three.  
1. Satan will argue a nullity of faith sometimes from the absence of assurance, and sense of present comfort. This is an Objection which ordinarily Beleivers make against themselves, to their very great prejudice.  
For the answering of this Argument, I shall lay down these two propositions.  
1. That there may be, and ordinarily is, true saving faith where there is no assurance. There may be the faith of adherence, where there never yet was the faith of evidence. The sons of Jacob had their money in their sack's mouths a good space before they knew of it; the treasure of faith is in the soul often very long before the soul have assurance of it: These three Arguments will prove this position.  
1. From the descriptions that are made of faith in the word of God. It's called, coming to Christ, Math. 11. 28. It's called, casting our burden upon the Lord, Psalm 37. 5. It's nothing but the souls venturing itself upon Christ; faith is but the coming to Christ, as Esther did to Ahasuerus, If I perish, I perish. It's called, looking upon Christ, Mic. 7. 7. None of all these are words of assurance. A man may come to another, and not be assured that he will not turn from him. A man may roll his burden upon the shoulder of another, who is not assured that he will carry it for him. A man may look for a person, whom he is not assured he shall find, etc.  
2. From the instances given in Scripture of some that have had true faith, and wanted assurance. The father of that Daemoniack, of whom we read, Mar. 9 22. he was not assured that Christ was able to cast out the dumb spirit, much less was he assured that Christ was willing: If thou canst do any thing, have compassion on us and help us: This was far from assurance, and so that which he saith ver. 24. Lord, I believe, help thou my unbeleif: here was no perfect assurance, and yet true faith, as the 
Esay 50. 10 Psalm 38. per totum. Heman a true beleiver  issue of the story says; the Devil was cast out of his child.  
3. There must be faith from the nature of the thing, before there can be assurance. Therefore there may be faith without assurance, Make your calling and election sure, 2 Pet. 1. 10. A man may not only be elected, but called, and yet not sure of his effectual calling: you must have a title to a possession, before you can be certainly assured of such an interest. Sealing with the holy Spirit of promise comes after believing ordinarily, Eph. 1. 13. A child as soon as he is born hath reason, but he wants a reflected act to know that he hath reason; so it is in Regeneration.  
2. Assurance may be lost for a time in those, who have formerly enjoyed it. He that hath walked in the light of God's countenance, may come to walk in darkness again, Esay 50. 10. There are three cases in which this doth ordinarily fall out. 1. In the hour of temptation, when God lets Satan lose to buffet the soul, assurance may be lost in such a time. 2. in the day of spiritual desertion, when God hides his face from the soul: Jesus Christ was in this condition, My God, my God, etc. Math: 27. 46. A man in a swound doth not know he lives. 3. In the state of relapses, when a beleiver hath fallen into some sin, God withdraws the assurance of his graces and leaves him to gain his faith and other graces, takes away the joy of his faith, and leaves him nothing but deadness and horror in his conscience. This was the Prophet David's case, Psalm 51. 12. Restore unto me the joy of thy salvation. Though he had not lost the grace of faith, yet he had quite lost the joy of his faith.  
2. Satan endeavours sometimes to argue Christians out of their faith, by comparing it with the faith of other of God Servants which hath been very strong. Abraham, saith Satan, was strong in faith, he did not desceptare, but was mighty in faith, Rom. 4. 20. Job he had a powerful faith: Though he kill me, etc. Job 13. 15. but thy faith is weak, etc. To help you against this stratagem, I shall lay down these four considerations. Viz,  
1. That the strongest of these great Champions have had their staggerings and their faintings. Abraham though he was mighty in faith at that time when God promised him a son, yet at another time did both stagger and fall: Twice he denied his Wife for fear of men; once in Egypt, Gen. 12. 12. a second time at Gerar, Gen. 20. 2. David though he had so much strength of faith at one time, that he durst encounter Goliath with his sling, when the hearts of all the valiant men of Israel trembled, 1 Sam. 17. 32. yet at another time his faith was so faint, that he said, all men were liars, Psalms 116. 11. and for want of faith fled out of the land of Israel into the country of the Philistines, 1 Sam. 27. 1. Moses whose faith was so strong, that he forsook the pleasures of Pharaohs Court, and chose rather to suffer affliction, &c Heb. 11. 24, 25. and yet at another time, when he had had many experiences of the power of God, was not able to believe that God could bring water out of the Rock, he smote the Rock twice, Numb. 20. 10, 11. God bids him speak to the Rock, and he smites it twice out of unbeleif. And though he was so strong in faith, that at one time he could believe that the red Sea should be divided, Exod. 14. yet at another time he was so weak in faith, that he thought God had over-spoken his power, when he promised to give the people flesh for a month: Numb. 11. 21. The people amongst whom I am are six hundred thousand footmen, and thou hast said, I will give them flesh for a whole month, etc.  
2. Though these had never staggered, yet is the promise made not to degrees of faith, but to truth of faith. The Devil is not able to show one word in all the Book of God, which requires such a measure of faith for salvation! Yea, the Promises are made to the weakest acts of faith: Look unto me and be saved, all ye ends of the earth, Esay 45. 22. Looking is but a weak act of faith, and yet salvation is promised to it. Weak faith unites a person to Jesus Christ as well as strong faith. A shaking hand can receive an alms as well as a strong hand. He that shoots in a long Bow, draws all by the strength of his arm, much strength is required to draw the bow, but he that shoots in a Cross-bow hath strength enough if he can but let off the string, a child may shoot as far as a Giant, because the strength lies in the Bow, not in the Arm; so is it with faith. If the King should pass a grant, that every living man in his Kingdom should enjoy such and such privileges, do you think weak men would be excluded? They are men as well as the strongest. God hath made such a Charter, that one that hath true faith in him shall enjoy such and such privileges, 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 smoking 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 believer have not so much faith as Abraham, and Paul, and David, etc. yet every believer 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 believer 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 God's act in answering prayers, and man's act in receiving that answer. A Believer 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, etc. Believers 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. God's 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 ways 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 believers 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, etc. But yet he answers them according to their necessity, You shall receive power from on high, etc. That in 2 Cor. 12. 8, 9 God refused to answer Paul's 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 sustain? 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 delays, 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, etc. 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 delays 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 music, 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 cracked and broken, you may be sorely foiled 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 weakened by being idle, but they are strengthened by daily 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 battle, 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 believing. If prayer be restrained, faith will be weakened, 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 believing. 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. God's promises are made of purpose to confirm faith in us. The promises are the fuel of faith.  
5. Study the Attributes of God's Nature. His Power, Wisdom, Faithfulness, Truth, Mercy. This was that which strengthened the faith of Moses, Heb. 11. 27. These are strong props which will keep faith from sinking when its ready to die. This is the first branch of the Exhortation which concerns Believers.  
2. That which I would say to unbelievers is this, That they would labour for this grace of justifying and saving faith. There are many things which may be as motives to press you to it.  
1. All the promises of grace are to you of none effect. They all run upon the condition of believing. The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.  
2. All the blood and sufferings of Jesus Christ is of none effect to an unbeliever. 'tis faith that gives the soul an interest in Christ's blood.  
3. All their holy duties and religious actions without faith are displeasing unto God. Heb. 11. 6. Without faith it is impossible to please God. Sacrafices without faith is no better than the cutting off a dog's neck, Incense without faith is no better than the blessing of an Idol, killing of an Ox, is no better than the kill of a Man, offering of Oblation, is no better than the offering of Swine's blood, etc. Isa. 66. 3. But I shall only urge it upon this ground, you can never do any good against Satan in the day of temptation, if you want this shield. As it happened to the accusers of Daniel, when they were cast into the Lion's den, so it will happen to you in the day of temptation if you want this shield. It's said the Lions had the mastery over them, and broke all their bones in pieces or ever they came to the bottom of the den, Dan. 6. 24. So it will be with you, the roaring Lion will have the mastery over you and break you into pieces, if you want this shield.  
But you will say, what course should we take to get this grace.  
1. Study the mischief of an unbelieving heart. The Apostle calls it an evil heart of unbeleef, Heb. 3. 12.  
1. It's sinfully evil. Hard, dark, dead, impenitent, filthy, deceitful and false, deceiving others and itself also.  
2. It's penally evil.  
1. It makes all the Ordinances ineffectual. Heb. 4. 2.  
2. It binds all a man's sins upon his own back. It seals up all our sins, because it keeps us from that which is the only remedy against sin.  
3. It defiles every thing to a man. To the clean all things are clean, but to the unbelievers and them that are defiled is nothing clean, but even their Consciences are defiled, Tit. 1. 15.  
4. It brings certain condemnation. As salvation is the end of our faith, 1 Pet. 1. 9 So is damnation the end of unbeleef, John 3. 36. He that believeth not the Son shall not see life, but the wrath of God abideth on him.  
2. Study the Insufficiency of Self, Look upon the rottenness and nothingness of all Moral Civil righteousness. Too high thoughts of Civil righteousness, is that which hinders thousands from believing. Remember that of the Apostle Phil. 3. 4, 5, 6, 7, 8, 9 Though I might also have confidence in the flesh, if any other man thinketh he hath whereof he might trust in the flesh: I more. Circumcised the eighth day of the stock of Israel, of the Tribe of Benjamine, an Hebrew of the Hebrews, etc. Concerning the righteousness which is in the Law blameless, etc. But what were gain to me, those I counted loss, etc. Yea doubtless I account all things but loss, etc.  
3. Study thoroughly the All-sufficient fullness of Jesus Christ, who is the object of faith. He is not a broken reed, he is not an house of sand, but a rock; a corner stone, upon whom whosoever believeth shall never be ashamed. The ignorance of Jesus Christ is that which hinders many from believing in him. Isa. 53. init. Who hath believed our report, and to whom is the arm of the Lord revealed? for he shall grow up before him as a tender plant, and as a root out of a dry ground, he hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men, etc.  
Study him well therefore, in Point of Merit; in point of grace. Study him in all his Offices of King, Priest, Prophet, and then you will say as the Daughters of Jerusalem did, Cant. 6. 1. Whether is thy beloved gone, O thou fairest, etc.  
4. Study the deep guilt of Adam, in the pollution of thy own Nature. Those that are whole need not the Physician, but they that are sick. Conviction of our guilt and misery, is a necessary preparative to saving faith. Now the Scripture doth clearly affirm, that all men have sinned and are come short of the glory of God, Rom. 3. 23. And Rom. 5. 12. And then take in this consideration that neither yourselves, nor any other Creature, is able to free you from that guilt, that there is no other way of salvation but only by hanging upon Jesus Christ alone, He it is which God hath sanctified and set apart for the satisfying of his own Justice, and reconciling the World to himself.  
5. Consider the willingness of Jesus Christ to ease, and save, and take of burdens. Though the disease be never so desperate, and the Physician never so able, yet if his willingness be not known little encouragement will be to any to go to him, but Jesus Christ is as willing as able.  
1. He was sanctified for that work. Vide Isa. 61. 1. 2. The Spirit of the Lord God is upon me, for he hath anointed me to preach good tidings to the meek, etc. The Son of Man came to seek and save that which was lost.  
2. Read and peruse all the solemn invitations which are given unto men to believe in him, Mat. 11. 28. Come unto me, etc. Isa. 55. 1. 2. And Christ is not in jest, but very real in making these tenders.  
3. Read and peruse seriously all the Asseverations which are used to assure men that if they will come, they shall not be refused. Vide John 6. 37. Verily verily I say unto you, he that cometh unto me, I will in no wise cast out. Never any was cast out, never any will be cast out, that comes to him after a right manner.  
4. Read and consider all the Lamentations and sad Complaints made by Jesus Christ, of the backwardness and unwillingness of men to lay hold upon him. Ye will not come unto me that ye may have life. John 5. 40. And that in Luke 13. 34. of Jerusalem. O Jerusalem, Jerusalem, etc. How often would I have gathered thy Children together, as an Hen doth her brood, etc. and ye would not.  
6. Wait constantly upon the public Ministry which God hath appointed to be the ordinary means of working faith in the heart. He that neglects this means, and doth not conscionably attend upon it, will die either presuming or despairing.  
And you will be encouraged to this, if you consider how many thousands have been brought out of themselves unto faith in Christ, by the power of God's Spirit working in and by this means. Hereby Lydia was brought out of unbeleef. Hereby the Jews who crucified Christ were brought to believe in Jesus Christ for the saving of their souls, Acts 2. 37. Now when they heard this, they were pricked in their heart, etc. There is still the same Institution, and the same effectual Power of the holy Spirit in this Ordinance, for the working of the same disposition in thy heart.  
Thus much for the fourth piece of this spiritual Armour, the shield of Faith. The next is the Helmet of Salvation, of which in the next verse,    

EPHES. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And take the Helmet of Salvation.  
IN these words we have the fifth 
Lect. 27. Feb. 21. 1649.  piece of the spiritual Armour, which is recommended to a Christian for his safe standing in the day of spiritual encounters, viz. The Helmet of Salvation. It is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because it doth totum caput circumqua que munire. The Helmet is that defensive Armour wherewith the Soldier doth protect his head and face from danger in the day of battle. That which is meant by this Helmet is the grace of the hope of salvation, so it is interpreted by this Apostle, in 1 Thess. 5. 8. Let us who are of the day be sober, putting on the breast plate of faith and love, and for an helmet the hope of salvation.  
The hope of salvation, is called Salvation by a metonymy, because it doth expect salvation, and because where it is true, it doth produce and bring forth salvation. As salvation is the end of faith, so it is also the end of hope, Col. 1. 5. And therefore the Holy Ghost gives to it the name of salvation. We read in Scripture of a twofold salvation. A Temporal and an Eternal Salvation. Of the temporal Salvation we read, Exod. 14. 13. 1. The outward deliverance of the Lord, Psal. 37. 39 etc. Of eternal Salvation we read Luke 19 9 Though hope be exercised about temporal Salvation, etc. Yet here eternal Salvation is meant. In the words we may for method sake observe tow things.  

1. The thing enjoined, The hope of Salvation.  
2. The manner of the injunction, Take.   
The lesson from the whole is this, Viz.  
He that would withstand and overcome Satan in the day of Temptation must be very careful to 
Doctrine  take and keep the well grounded Hope of eternal Salvation as an Helmet upon his head.  
In the handling of which Doctrine, I shall open these three things.  

1. I shall open the nature of this grace of Hope, show how it agrees with, and how it differs from the former grace of Faith.  
2. I shall show you wherein the grace of Hope is like a Helmet.  
3 Wherein its useful to resist and overcome Temptations.   
1. Hope is a saving grace of God's holy spirit wrought in a regenerate person, whereby he doth firmly and patiently expect the certain accomplishment of all future good which God hath promised, and faith believes. In the opening of this Description we shall see both wherein it agreeth, and wherein it differs from faith.  
There is such an Affinity between faith an hope that they can hardly be differenced, they cannot be separated one from another; they have respect one to another, as the two Cherubins on the mercy seat, Exod. 25. 20. And yet they are really distinguished in the Scripture, they are several things, Now abideth Faith, Hope, and Charity, 1 Cor. 13. 13. The Scripture makes them three several things. The agreement and difference of them will be manifested by the unfolding of the former Description.  
1. Hope is a saving grace of God's Spirit. I say a saving grace to difference it from that natural Hope which is not saving; we read of a hope that is as a spider's web, Job 8. 14. Of a hope that shall be cut off, Job 8. 14. Of a hope that shall be as the giving up of the ghost, Job 11. 20. And then I say of God's Spirit, to show the pedigree and the original of it. The Scripture makes it to be a fruit and work of God's Spirit. Now herein faith and hope agree, they are both in regard of their nature saving graces, and they are both from the spirit of God, as the fountain and efficient cause.  
2. Wrought in a regenerate person. This is the subject of it. Neither the profane person, nor the hypocrite hath this glorious flower of hope growing in them, that natural hope is found both in wicked persons and hypocrites, but this saving hope hath abiding only in the hearts of such as are truly converted. Now here also it agrees with faith. As both of them proceed from the same root, so both of them have the same general subject, they differ in the particular subject, 
Luther ut supra.  faith is in the understanding, hope in the Will.  
3. Whereby he doth expect. This word notes the nature of this grace. Expectation or waiting is the proper work of hope. Thus the Scripture doth express it, Psal. 62. 5. My soul wait thou only upon God, for my expectation is from him. Psal. 130. 5. I wait for the Lord, my soul doth wait, and in his word do I hope. Psal. 123. 2. As the eyes of servants, etc. so our eyes wait upon the Lord, until that he have mercy upon us. Nor is it a slight careless expectation, but a very vehement intention, both of body in expecting and waiting, when a man doth stretch out his spirit and mind to look for a thing, so the word (Karah) signifies, Isa. 8. 17. I will wait upon the 
Magná intention & corporis erectione expectare,  Lord that hideth his face, etc. and I will look for him. The Apostle sets it out by a greek word of the same signification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8. 19 The earnest expectation of the Creature, etc. It signifies to look with a stretched out neck, as a condemned prisoner for a hope for pardon. Now herein it differs from faith, faith is not in expectation, but in making things evident; hope is in expectation and waiting for things evidenced by faith.  
4. It expects firmly and patiently. These two properties of hope we have in Scripture. 1. It expects firmly or certainly. The Apostle mentions the full Assurance of hope, Heb. 6. 11. Hope is never without assurance, saith Mr. Pemble, though not of the thing, yet of persuasion, for the firmness and steadfastness of it is compared to an Anchor, Heb. 6. 19 Which hope we have as an Anchor of the soul both sure and steadfast. 2. It expects with patience, 2 Thess. 3. 5. The Lord direct your hearts into the love of God, and the patiented waiting for Christ. Faith is our Logic, saith Luther, to conceive what we must believe; Hope is our Rhetoric to persuade us in tribulation unto patience. Rest in the Lord, and wait patiently for him Psal. 37. 7. and Psal. 40. 1. I waited patiently for the Lord, etc.  
5. The accomplishment of future good. This shows the object of Hope, generally that which is good; particularly or specially future good. Herein it differs from faith. The object of faith is not only good things, but evil things also. Faith believes the threaten as well as the promises; Faith doth believe there is an Hell as well as an Heaven; but Hope only looks at good things. Evil things are the proper object of fear and hatred, not of hope. And then this differs in the spiritual object. Hope only looks at good things to come, what a man sees, why 
Rom. 8. 24.  doth he yet hope for it? hope that is seen is not hope. That's the difference between hope and vision. But now faith looks not only at things that are to come, but also at things that are past, and at things that are present. It looks to things past. We believe that the World was created, that Adam fell, that the old world was drowned, that Christ was born of the Virgin Mary, that he suffered, that he died, etc. We believe also things that are present. We believe that Christ is at the right hand of God, that he makes present intercession. And we also believe things that are to come. We believe that Antichrist shall fall, that Christ shall come to judge the World, that our dead bodies shall be raised, etc.  
6. Which God hath promised. Herein faith and hope agree, they have both the same Basis or foundation, viz. The word of promise. The Scripture asserts the promise to be the foundation of hope, Tit. 1. 2. There could be no reason of expectation unless the thing expected were bottomed upon a divine promise. It's lose fancy, not well grounded waiting, which is not erected upon a promise.  
7. And Faith believeth. This holds out another difference between Faith and Hope. They differ in their order. Faith goes before, Hope follows, the steadfastness of hope is from the certainty of faith, faith believes the truth of the thing, and hope waits for the accomplishment of it. The Apostle tells us that faith is the substance or ground of things hoped for, Heb. 11. 1. Faith is the Mother of hope, and hope is the Daughter of faith; faith discovers the treasure, and hope gathers it and lays it up. Faith is the fire of hope, and hope is the flame of faith.  
2. Wherein the Resemblance between Hope and a Helmet. Consider that in four things.  
1. The Helmet doth defend the head from violence offered either by sword, pistol, etc. The grace of Hope doth safeguard the soul from the violence of Satan.  
2. The Helmet is the highest of all the Souldieres' Armour. The grace of Hope is that which looks still upwards; 'tis the highest of the graces, it hath its eye fixed upon the things which are in Heaven.  
(3.) The Helmet doth make the Soldier, of dreadful appearance to his adversary. Polybius tells us, that the Roman Soldiers had upon their Helmets, garlands sticking upon spikes so high, that they seemed of a double height, and did appear very formidable to the enemy: Men of low stature seemed exceeding high, by reason of their Helmets, and that dress which they wore upon them. The Grace of Hope upon the head, makes the Christian Soldier very formidable to Satan, it doth lift him up even to Heaven. Little David, with his Helmet of Hope, appeared of a greater height than Goliath, though he had a Helmet of Brass. Hope sets the Soul upon a Rock, which is higher than all his Adversaries.  
(4.) The Helmet doth give warmth and heat to the head: it hath a refreshing, as well as a defending virtue in it. The Grace of Hope, warms and refreshes the Heart.  
III. Wherein this Grace is useful to a Christian in the time of Temptation.  
(1.) The Grace of Hope helps Christian Courage. It sharpens the edge of Christian Valour: faintness and fearfulness of Spirit, gives a very great advantage to the enemy. That was a good Martial Law which God gave his people, Deut. 20. 8. If the heart once sink through cowardice, and pusillanimity, the hands grow weak. Now the grace of Hope keeps the heart from sinking; yea, it adds courage to the heart: We have a Proverb, But for Hope, the heart would break. I had fainted, unless I had believed to see the goodness of the Lord in the Land of the Living, Psal. 27. 13. Upon this, he gives an Exhortation to others, to hope in God, with a promise of strength, v. 14. Wait on the Lord, be of good courage, etc. The exercise of this grace, kept the Apostles from sinking, 2 Cor. 14. 16, 18. For this cause we faint not, etc. While we look not at the things which are seen; but at the things which are not seen, etc.  
(2.) The Grace of Hope doth strengthen Faith. Though Faith breed Hope, yet doth Hope strengthen Faith: It is as a staff to her aged mother, as one well observes. Faith is the Evidence of things not seen: Faith makes things that are not seen evident, and then the grace of Hope helps the Evidence of Faith.  
(3.) The Grace of Hope helps the Soul to persevere. Victory is promised only to such as hold out unto the end. Be thou faithful unto the death, etc. Rev. 2. 10. Now without Hope, there can be no perseverance. He that hath lost his hope, will either yield, or run, or make some unworthy composition: but now Hope will carry on the Soul in its opposition.  
There are two things which Hope doth to help us to persevere.  
First, It fastens the Eye upon the sight of the Crown; it lays that at the foot of the Soul, and encourageth it to continue.  
Secondly, It fetches in help from heaven; it fastens the Eye upon Jesus Christ, and lets it see that He is fight for them, while they are fight for themselves: It shows the Soul Recruits marching from Heaven, for its Relief and assistance.  
Information. (1.) This lets us see the benefit and excellency of the Grace of Hope. The Scripture speaks very much in the commendation of it. It's the second of those three choice Graces, Faith, Hope, Charity, 1 Cor. 13. 13. It's that which brings heaven down to the Soul, or raises the Soul to heaven, even when the Soul is here on earth. It's the Soul's Comforter in all the troubles, afflictions, and evils, which it sustains in this life. It's that by which we overcome Satan in the day of Temptations. It's the Soul's Anchor, by which it rides safely in the tempestuous Sea of Temptations. Of all the Graces, it is that which promises least, but there is no Grace that is of more use than this. It's well compared by one to an Egg that hath more in it then is seen. An Egg hath nothing to be seen, but a dry barren shell, unprofitable for nourishment; but if you break the shell, you shall find it full of most delicate nourishment. The Grace of Hope, to the outward appearance, is like to a dry shall; but if you open this shell, you will find it full of most delicate nourishment. We are upheld by Hope, when we stand: We rise by Hope, when we are cast down. We live by Hope: We are saved by Hope.  
It's that which encourageth us to all Duties: We pray in hope, we hear in hope. Take away Hope, and the Soul will not be able to do any duty. It's that by which we bear all disappointments. It's a Sun in the darkest midnight. Take away Hope, and the Soul will be swallowed up with the least cross, every wind will blow it down, every wave will drown it, every difficulty will overwhelm it. It's the Grace of Hope which holds the Chin above water in every trouble: it's the grace of Hope, by which we live in the want of present comforts. Take away this Grace of Hope, and all the Promises are but as withered grass, and dry bones, and empty vessels, which cannot give satisfaction. All disquietments, and vexatious cares, arise either from the want, or the weakness of the Grace of Hope. David chargeth all his disquietness upon this, Psal. 142. 11. Why art thou cast down, O my soul, why art thou vexed within me? Hope in God, for I shall yet praise him etc. Hope settles the heart in every condition: it turns darkness into light, and storms into calms, and makes the shadow of death as the morning. Tbou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee, Esa 26. 3.  
I am the larger in this, because there is such a general neglecting of the exercise of this Grace: The Grace of Hope is almost lost; Christians make but little use, and very little account of it. Faith is in some repute, but Hope is buried; whereas, indeed, Faith is not more excellent than Hope. Hope gins, where Faith ends.  
(2.) This lets us see why Satan uses so much endeavour to drive the servants of God into a state of desperation. There are two great Rocks on which Satan labours to split the souls of men: the one, is upon the Rock of Presumption; many souls perish this way: The other is, the Rock of Despair; and there are many more than a few destroyed this way. Judas, and Cain, and Saul, fell by this Temptation. My punishment is greater than I can bear, saith Cain. And Judas, out of horror of Conscience, puts an end to his own life, Mat. 27. 5. Satan is very busy in our age this way, suggesting unto the hearts of men, that salvation doth not belong to them. We see there is reason why Satan should use his skill this way: This is a Christians Head-piece; and if he can but persuade him to cast off this, he will very easily make a prey of him. Despair of mercy, is a greater sin, than all other sins; Judas despair was greater than his Treason.  
First, It's derogatory to the Mercy of GOD, for it calls in question his truth and goodness.  
Secondly, It's derogatory to the Merits of Jesus Christ; it calls in question the All-sufficiency of his blood, etc.  
(3.) That the assurance of Salvation is a Doctrine very profitable for Christians, and very prejudicial to Satan. If the hope of Salvation help a Christian in temptarion, surely the assurance of it will much more help him in these Assaults.  
The Papists look upon it as a great and groundless presumption, for any man to talk of assurance of his salvation: But we know from Scripture,  
First, That many have attained to assurance: we know, that if our Earthly Tabernacle were dissolved, we have a building of God, etc. 2 Cor. 5. init.  
Secondly, That all the people of God are commanded to labour after the attainment of it, 2 Pet. 1. 10.  
Thirdly, That so many Evidences of a man that shall be saved, are not laid down in vain. The Scripture is full of the Characters of a person that shall be saved. We know we are translated from Death to Life, because we love the Brethren, 1 Joh. 3. 14. Know ye not, that Jesus Christ is in you, except ye be Reprobates? 2 Cor. 13. 5.  
Fourthly, That one great Office of the Spirit of God which dwelleth in the hearts of the regenerate, is to seal them, Ephes. 1. 13. To testify with their Spirits that they are the Children of God, Rom. 8. 16. The Holy Ghost is a witnessing and sealing Spirit, as well as a sanctifying Spirit; a Spirit of Revelation, as well as a Spirit of Grace. Now the Argument is firm: If the hope of Salvation be a Helmet to protect us; then is the full Assurance of Salvation a helmet much more strong.   

LECT. XXII. March 6. 1649.  
Exhortation. (1.) To all in general. Let this put all the Sons of men upon the getting of well-grounded hopes of salvation.  
FOr the urging of this Exhortation, these 
Use 2.  two things are to be opened, viz. 1. To remove some false grounds of hope. 2. To hold out some positive grounds, upon which Salvation may be infallibly and certainly hoped for, and expected.  
(1.) There are three false grounds, upon which many are deceived, viz.  
1. Outward prosperity is no certain ground of salvation. Many men do certainly conclude their Estate is good, and that they shall be saved, and that God doth undoubtedly love them with a saving love, because their portion is fat in this world; they have the blessing of God upon whatever they put their hands to, God prospers them greatly in the world, etc. therefore they hope they shall be saved.  
For the removing of this, (1.) Something is to be granted. (2.) Something to be denied. (1.) It is to be granted, That true piety and holiness, is the high and ready way to outward prosperity, 1 Tim. 4. 8. Godliness hath the promise of the life that now is, and of the life that is to come. Many promises are made in the Scripture, of these outward things to the godly, as Prov. 3. 16. 17. Psal. 112. 1, 2, 3. only this promise is to be understood, with this caution of Reference and subordination to their spiritual good. This Caution is always in Scripture to be understood, when prosperity is promised to the godly, and it is sometimes expressed, as in Psal. 34. 10. (2.) It is to be denied, that outward prosperity is any evidence of salvation. And that I shall prove by these three Arguments. 1. The worst of men have, and may enjoy much of these things, who shall never see salvation. Mat. 16. 26, our Saviour supposes there more than ever any man shall enjoy, he that hath the whole world, must have these four things. 1. All the Riches, Honours, Pleasures of the world. 2. A heart capable to take delight in all these. 3. A time of enjoying these from the first man to the last. 4. Freedom from all vexations and troubles of spirit. All these things are necessarily required, to the making good of this supposition. And yet if any man could attain to this, yet he might for ever be a castaway, and lose his soul. There are many rich men now suffering the vengeance of eternal fire, Luke 12. 18. etc. Luke 16. 19, 20, 23. The best of men have, and may want outward prosperity, Heb. 11. 37. Some are there mentioned, of whom the world was not worthy, and yet were destitute, afflicted, tormented. Most or all the Prophets and Apostles, yea Christ himself must be excluded out of Heaven, if this were an evidence of salvation. 3. There would be no sin in covetousness, if this were any ground of salvation. The Scripture reckons covetousness amongst the grossest and worst of sins, Col. 3. 5. Eph. 5. 5. 1 Cor. 6. 10. It's no sin for a man to get an evidence of salvation with all his diligence. The love of money would not be the root of all evil, as the Apostle brands it, 1 Tim. 6. 10. but the root of all good, if this were an evidence of salvation.  
II. Outward Profession is no certain ground of salvation. Many men build their hopes of salvation, only on profession. They hear, they pray, etc. That this is no infallible evidence of salvation, will appear by these two Arguments.  
(1.) Because many who have been forward in profession, have been rejected in regard of eternal salvation, Luke 13. 26, 27. Isay 58. 2, 3. A natural principle may carry a man to all the duties of outward profession.  
(2.) Because than there would be no such thing in the Church as hypocrisy, whereas the Scripture makes a difference between the form of godliness, and the power of godliness, 2 Tim. 3. 5.  
III. Civil moral Righteousness is no infallible evidence of salvation. Many persons build their salvation upon this, that they are civilly just, they are free from scandalous sins. They are no Thiefs, Adulterers, etc.  
It were to be wished, that all men were free from these gross offences: he that walks in any of these, can certainly have no hope of salvation; for the grace of God that bringeth salvation, hath appeared unto men, etc. Tit. 2. 11, 12. But yet there are many precedents in Scripture, which prove that all this may be in such, as are out of the state of salvation.  
1. That in Luke 18. 11. God I thank thee I am not as other men, etc. He was no swearer, no Drunkard, etc. and yet in the Gall of bitterness, etc.  
2. That in Mat. 25. 1. 2. They were Virgins, not Harlots: they kept company with the wise Virgins, and were not only in their own apprehension, but in the charitable judgement of others, in a good condition; and yet when the Bridegroom came, they would not be admitted, they wanted Oil in their Lamps, and so were excluded the Mariage-Chamber, and that with this sad word, I know you not.  
3. That in Mat. 11. 12. He was no scandalous sinner. As far as men could look, he was very right, none but the eye of the King, who sees what is in man, could discern any defect in him, and yet cast out with shame into outer darkness, verse 13.  
4. That young man in Mat. 19 18, 19, 20. He was not only free from scandal, but he was very exact in many outward things. All these have I kept from my youth. There were so many common graces in him, as were worth the drawing out of affection. Jesus loved him, saith another Evangelist, Mark 16. 21. and yet out of the state of salvation for the present: he went away sorrowful, for he was very rich.  
5. That in 2 Pet. 2. 18. 20. The Apostle speaks of such as were not scandalous, they had escaped the pollution of the world, and yet far from salvation.  
6. The separation which shall be made at the last day, Mat. 25. 32. is a proof of this. It is not of sheep and Wolves, but of sheep and Goats. Sheep and Goats feed together, and herd together, and yet Goats shall be condemned as well as Wolves.  
7. That in Mat. 5. 20. How exact the Scribes and Pharisees were, for all acts of external righteousness, will appear from that of the Apostle, Phil. 3. 5. 6. concerning the righteousness of the Law blameless, and yet at that time, out of the state of salvation. Sin may be restrained, when it is not mortified. A person may be under the reign and Dominion of sin, who is not under the rage and fury of sin. Sin may be restrained in men unconverted,  
1. By civil education. Thus it was with Paul, before his conversion, Phil. 3. 5, 6.  
2. By outward affliction, Psal. 78. 34. when he slew them, they sought him, 2 Reg. 17. 25, 26. God sent Lions amongst them. Those devouring Creatures restrained their sin for a time.  
3. By the external power of Ordinances. Humane Ordinances may restrain sin, as Magistrates, Rom. 13. 3, 4. When the Angel of God came to Balaam with his dtawn Sword, he put him to a present stop: the Sword of Magistracy may do this.  
Divine Ordinances. The thundering of judgement and damnation from the public Ministry, may restrain sin for a time. Go down saith God, to Moses, and set bounds, Exod. 19 12. vid. Cap. 20. 18. When the people heard the thunderings, etc. they removed, and stood a far off.  
4. By common grace, such was Abimelech's restraint, Gen. 20. 6.  
Secondly, For positive evidences, I shall name but these three, viz.  
1. That in Col. 1. 27. Christ in them the Hope of Glory. The Rule of evidence is this, Jesus Christ is in that person, who hath a well-grounded hope of everlasting glory. No man hath any foundation of hoping for eternal salvation, but only he that hath Jesus Christ dwelling in him. I might bring many concurrent testimonies of Scripture, for the proving of this, as 2 Cor. 13. 5. Hence it is, that the Apostle calls Christ our hope, 1 Tim. 1. 1. It is by Christ alone that we have hope. As he alone is our peace, so is he alone our hope. Now we may know, that Christ is in us, by these two evidences.  
1. If Christ be in you the body is dead in regard of sin, Rom. 8. 10. he, that is without Christ is dead in sin, and he in whom Christ is, is dead to sin. The Dominion of sin is destroyed. The love of sin is removed. Sin doth not reign, sin is not affected, where Jesus Christ dwells in power. Sin may be where Christ is, but it doth not bear sway; it hath not a quiet Being, it is opposed, it is lamented, and that not only that sin which breaks out in the life, but also that root of bitterness which abides in the heart: Sin undiscerned of the eye of man, as well as that which is discovered to the eye of man. Sin Dormant, as well as sin Rampant, sins of daily incursion and infirmity, as well as scandalous sins. Omissions of good, as well as the perpetration of evil.  
2. If Christ be in them, the Image of Christ is in them. 2 Cor. 5. 17. All things are become new. The mind and understanding are renewed: he sees what he did not before discern, The loathsomeness of sin, the beauty of holiness, the preciousness of Christ, the excellency of the soul, the emptiness of all worldly things.  
The will is renewed, Acts 9 6. Before Christ came it was hard, stubborn, contentions, selfish; but now it's made pliable, ductile, submissive to God in all things, and that with cheerfulness and constancy, and speediness, Acts 9 6. Lord what wilt thou have me to do? before it was an Iron sinew, a Brazen Wall, now 'tis fleshly and yielding.  
The Conscience is renewed. Before it was sleepy, secure, stupid: now 'tis watchful, tender, sensible both of the least sin, and of the least duty.  
The affections are renewed: love, joy, hatred, fear, sorrow, anger, zeal, were before misplaced: now they are set on right objects, and greatly intended towards their objects. He loves God with a great love, he hates sin with a perfect hatred. He rejoiceth in the hope of the glory of God, more than ever he did in the things of this life. He fears his God more than ever he slighted him. He is more grieved for sin, than ever he was for any worldly loss: He is more angry with the wicked, then ever he was with the godly. His zeal is more fervent for God, then ever it was for the world before conversion.  
2. That in 1 John 3. 3. Every one that hath this hope, purifieth himself as God is pure. It is laid down not only by way of duty, but by way of evidence and character. He is continually cleansing and purging himself from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. No pattern will serve him, but God himself the exemplar of all holiness. He finds it written, Be ye holy as I am holy, 1 Pet. 1. 16. and no other Copy is in his account fair enough for him to write after. If you read but verse 13, 14. you shall find the Apostle brings it in, as the Character and evidence of one that hath a right hope of Heaven. Gird up the loins of your mind, etc. And the like you have Tit. 2. 11, 12, 13. You that think you have holiness enough, you that can allow of any spots of sin, do not talk of hoping for Heaven. This is not the fruit of such hope. No man is more frequent in washing himself, than he that hath hopes of salvation. There is this reason for it, he sees Heaven to be an holy place, and he desires to be made like it before he come to enjoy it.  
3. That in Phil. 3. 20. Our Conversation is in Heaven, from whence we look for the Saviour. He that hath a well-grounded hope of salvation after this life, hath his thoughts and heart much in Heaven while he is in this life. This hath been the guise of men that hoped for salvation, 2 Cor. 4. 18. Cap. 5. init. His heart is not taken up much with any earthly thing. He is not too much lifted up with the enjoyment, nor too much cast down with fear of losing these mean things. His spirit is loosened from them, his heart is above them, his soul converseth daily with things of an higher nature. He is with God when he goes to sleep, and when he awakes, he is with him. He hath the Kingdom of God within him. Put this home, and see how it is with you. Wheresoever your Treasure is, there (undoubtedly) will your hearts be also, Luke 12. 34.  
2. I have a word of Exhortation to you in particular, who have hopes of Heaven upon good grounds. Nourish and preserve this Helmet. Keep it upon your heads, and labour to confirm it. Show all diligence to the full assurance of hope unto the end. The Doctrine hath motive enough in it. I shall but give some helps or directions, and so conclude.  
The Directions are these 6. viz.  
[1] Labour to be armed against all the Arguments of Satan, to drive you to despair. He objects for this purpose three things especially.  
(1.) Your own unworthiness. You are great sinners, etc. Against this do you consider by way of answer.  
(1.) That as great sinners as you are, or ever were, are now in Heaven, Manasseh, Magdalen etc.  
(2.) That you do not expect Heaven for your own worthiness, but for the worthiness of Christ, Ezek. 36. 32. I do not this for your sakes, etc.  
(3.) That a Christians worthiness doth not consist in legal perfection, but in sincerity and remission of sin.  
(4.) That you will not add to your unworthiness, the great sin of rejecting Jesus Christ and despair.  
(5.) That its better to perish hoping, then perish despairing.  
(II.) The present overcasting of the light of God's countenance, and your many outward troubles, Against this, consider (1.) 'Tis not new thing to the dear servants of God, to be under Spiritual Desertions, and outward troubles. David, Psal. 43. Generally, all that are now in heaven, have been under these Clouds. (2) These Providences are soon removed by the grace of Hope. God hath appointed them to strengthen this Grace, not to destroy it, Psal. 43. ult. Lam. 3. 18, 19, 20, 21. (3.) God can make the Valley of Anchor a door of Hope, Hos. 2. 15.  
[III.] Many have been shipwracked upon false hopes: Ergo. Against this, answer, 1. That many have perished for want of Hope; many have been destroyed by despair, Cain, Judas, Saul:  
2. Those who have perished, did not perish because they hoped, but because they hoped amiss. 3. A commanded Duty is not to be neglected because many by doing it amiss have been rejected. Nourish the Grace of Faith; if Faith be strong which is the Mother, Hope the Daughter will be strong. Act your Hope upon Christ's All-sufficiency, God's faithfulness Heb. 6. 17, 18. The example of the Saints. Be much in prayer.  
Keep your hearts in the love of God, Judas, ver. 21. This is the way to keep up Hope.   

LECT. XXIII. March 13. 1649.  EPHES. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And take the Helmet of Salvation, and the Sword of the Spirit, etc. 
IN these words we have the sixth piece of the Spiritual Armour, which the Apostle would have all Christians to use for their safe standing, and certain Victory, in the day of Temptation: In which we have two things:  
First, The Armour itself: the Word of God.  
Secondly, The Notion under which this Word of God is recommended to Christians: the Sword of the Spirit.  
The Sword. The Sword is a piece of Armour which the Soldier useth both to defend himself, and to wound, and offend his enemy: 'tis both offensive and defensive: 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to Eustathius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it doth rejoice in blood; according to Stephanus, from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fight, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollo, because it is the Instrument of fight.  
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 show afterwards. Which is the Word of God] There's a twofold 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 Father's 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 works by way of hidden counsel; the Holy Ghost, by way of internal virtue; the Son works 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 Soldier: 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.) Show you the Reason of this Title, the Sword of the Spirit.  
(3.) Show 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 itself. 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. Prophecy came not in old time by the Will of man, but holy men of God spoke 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, than 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 'tis revealed; but Reason could never have found it out. The great mystery of Christ's Incarnation; the Personal Union of the two Natures: this is a mystery not only 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 man's nature by the sin of Adam, etc.  
2. The harmonious consent, and sweet agreement which is between one part of Scripture, and another. Though they were penned by several persons, in several Ages, in several places fare distant, from one another, the Penmen 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 foretell, or foreknow things beforehand; 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, etc. Gen. 3. 15. It was four thousand years before his birth; and yet when the fullness of time came, God sent forth his Son made of a woman, Gal. 4. 4. So that Prediction, Gen. 15. 13, 14, Thy Seed shall be a stranger, etc. This deliverance was foretell four hundred years beforehand. 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 Prophetical Doctrines concerning Christ, of his Sufferings, Death, Burial, his Crucifying with Thiefs, Resurrection; All as punctually foretell by the Prophets, as related by the Evangelists afterward, who were Eye-witnesses of them.  
4. The manner of enjoining the Doctrines therein contained: Merely the Authority of the Speaker. Thus saith the Lord, Hear the Word of the Lord, etc. Other Writings go about to move men to entertain them by the strength of Natural 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 enjoin 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, etc. This makes the Apostle say, 1 Cor. 2. 14. That a natural man cannot discern the things of the Spirit, etc.  
6. The Scriptures do prescribe not only 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 not the King no not in thy thought. Eccles. 10. 20. How long shall vain thoughts lodge within thee? Jer. 4. 14. God saw that every imagination of the heart of man was evil, Gen. 6. 5. He that looks upon a woman to lust after her, hath committed Adultery with her in his heart. Keep thy heart with all diligence, Prov. 4. 23. We have obeyed from the heart the form of Doctrine, etc. Rom. 6. 17.  
7. The heavenliness of the Doctrine. It lifts up men above all earthly things: it calls on men to mortify their earthly members; to set their affections on things above, not on things below, etc.  
8. The blessings and rewards, punishments and threaten, propounded in the Scripture, are not temporal only, but spiritual and eternal. Giving men up to vile Affections, Rom. 1. 24. Seeing ye shall see, and not perceive, etc. Esa 6. latter end. I will not punish their daughters, when they commit Adultery, Hos. 4. 14. If any hear, and open, I will come in, and sup with him, etc. Revel. 3. 20. If any man keep my Commandments, I will love him, and my Father will love him and communicate himself to him, etc. Joh. 14. 23.  
9 The scope and chief aim of it is, to debase all Creatures, and to advance and set up God alone. Whether ye eat or drink, etc. do all to the glory of God, 1 Cor. 3. Fear God, and keep his Commandments, Eccles. 12, Let God be true, and every man a Liar, etc.  
III. From the rare effects of the Scriptures. They have a power to terrify, to comfort, to quicken, to pull down strong Holds, 2 Cor. 10. 4, 5. To open blind eyes; to convert dead souls, etc. Quale causatum, talis causa. Such illustrious divine effects, must needs have a divine cause.  
4. From the testimony and witness of the Holy Ghost in the hearts of men. It is the work of the Holy Ghost, to subdue the heart, to believe, and submit to the Word, 1 Joh. 2. 20. Ye have an unction from that Holy One, etc. John 14. 26. When the Comforter, which is the Holy Ghost, is come, he shall teach you all things; and whatsoever I have said to you, he shall bring to your remembrance. This persuasion must either be from Satan, or from a man's own fancy, or else from God. It cannot be from Satan; for the Doctrine contained in the Scriptures overthrows him, and his Kingdom, and Design. It cannot be from our own fancy; the Doctrine of the Scripture is supra captum nostrum: ergo. I could give other Arguments, Ex absurdo, Ex consensu Ecclesiae, Ex Amanuensibus, etc. but these may suffice.  
Secondly, Why the Word of God is called, the Sword of the Spirit. Consider four things for this.  
1. 'Tis from the Spirit Originally. He is the Composer and Framer of this blessed Book, 2 Pet. 1. 21. Holy men of God spoke as they were moved by the Holy Ghost. Herein it differs from that material Sword: That, is made and fashioned by man: This, by the Spirit.  
2. All the efficacy of it depends upon the Spirit. He it is that makes it powerful for the working of those effects which are done by it upon men. It would be but a wooden sword, without either edge or point, if the Spirit of God did not give virtue to it. This the Apostle affirms, 2 Cor. 10. 4. We see it by experience, the same word is a dead letter upon some, and a convincing and converting word to others: the reason is, because the word is set on by the Spirit in one, and not in the other.  
3. It hath an effectual influence upon the Spirits of men. It doth not only reach to the body and outward man, but even to the Spirit and Conscience also. This the Apostle teacheth us, Heb. 4. 12. The Word of God is quick and powerful, and sharper than any twoedged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a discerner of the thoughts, and intents of the heart. Herein it differs from all material Swords. They only pierce the body, they cannot either wound or defend the Conscience, but this Sword hath a power, through the Spirit, both to afflict and quiet, to settle and unsettle the very Spirit and Soul of man.  
4. The manner of the operation of this Sword is only Spiritual. It works not as the material Sword, by bloody piercings and wound, but by Spiritual Arguments only. There is nothing visible to the eye of the body in the working of this Sword; it doth all for which it is appointed in a spiritual way, by spiritual Convictions, and Spiritual Comforts, and Spiritual Reproofs, etc.  
III. Wherein this is useful to help us against Temptations.  
(1.) The Word of God helps a Christian to answer all Satan's objections. Whatsoever sin he tempts you to commit; whatsoever Duty he persuades you to cast off; whatsoever medium he useth to press his temptation, the Word of God will be able to put full and pertinent answers into your mouths against the same. When I opened the 13. verse, I shown you there were eight evil days, in which Satan did violently set upon the soul.  
The Day of Personal outward Affliction.  
The Day of Church-calamity, especially when Heretics and Seducers are risen up in the Church.  
The Day of sinful miscarriage and failing.  
The Day of Spiritual Desertion and obscurity.  
The Day of extraordinary Soul-enlargment, by Divine Manifestations, and Incoms from Heaven.  
The Day of Temporal deliverance, and advancement.  
The Day of the success of wicked men.  
The Day of Death.  
I shown you what temptations are most peculiar to such a day. Now the Word of God will furnish you with sufficient Arguments to antidote your Souls against the infection of every one of those Temptations. If Satan tempt to pride of heart, the Scripture will arm you against that sin by showing you the mischief of Pride. God resisteth the proud, but giveth grace to the humble, Jam. 4. 6. If Satan tempt you to Covetousness, the Scripture will show you the danger of that sin: It will tell you that The love of money is the root of all evil, 1 Tim. 6. 10. And that a man's life consisteth not in the abundance of what he enjoyeth, Luke 12. 15. If Satan tempt you to unrighteousness and oppression the Scripture will arm you against that sin. Know ye not that the unrighteous shall not inherit the Kingdom of God, 1 Cor. 6. 9 If Satan tempt you to Perjury and Covenant-breaking the Scripture will show you the sad effects which have followed upon that sin. Zedekiah for this sin, had his eyes put out, and was a Captive all his days, Ezek. 17. 18. If Satan tempt you to be heretical, or erroneous, the Scripture will show the miserable fruits of Heresy: Because they did not receive the truth in the love of it, God gave them up to delusions to believe a Lie, that they might all be damned, etc. 2 Thes. 2. 11, 12. If Satan tempt you to apostatise from the truth for fear of suffering, the Scripture will tell you, that if any withdraw, God's 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 Kingdom 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, etc. 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 showing 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 himself down from the pinnacle, upon a persuasion 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, showing him, that Divine Adoration was due to God only, ver. 10. Thou shalt worship the Lord thy God, and him only 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 helps 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 withal: 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 myself from mine iniquity, for all his judgements 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 hypocrisy out of our hearts.  
Secondly, For the Breastplate 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 showed thee, O man, what is good, Mic. 6. 8.  
3. For the Shoes of the preparation of the Gospel. It is the Word of God that helps 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 only 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 lays the promise down, upon which Hope is grounded: the Word shows God's faithfulness, whereby Hope is cherished: the Word is the fuel 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 Fuel of the Word, and the fire of Prayer will be abated, if not quenched.   

LECT. XXIV. March 20. 1649.  

USE I. Information. (1.) That it's a marvellous great mercy, that God hath been pleased to commit his Mind to writing.  
WE 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. years wanted this blessing. The Doctrine of God was preserved by the Tradition of a lively voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1. 1. Sometimes by the immediate voice 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 soil 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 jacob's 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 days.  
Secondly, for the help of man's weak memory: many of Divine Truths, might, in continuance of time, have slipped out of the leaking▪ Vessel of man's 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 viuâ voce aliena ab Evangelicâ veritate tradiderunt, opus fuisse accurato scripto, rem, prout gesta fuit, usque ad finem exponente. The Church of God by this means 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 only consigned among the Jews, 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. 'Tis a mercy to be acknowledged! Had not the Word been written, this Sword would have been as a Sword in the Scabbard or Armoury; 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 battle.  
2. That it is an exceeding great mercy that the written Word of God is in our hands. It might have been written, and yet kept hid from us, as it is yet from the greatest part of the world, amongst whom this Light hath never shined. This is a privilege, which is as the Crown of glory upon the people of the Jews, that to them are committed these Oracles of GOD, Rom. 3. 2. By this they were advanced above other Nations, Deut. 33. 2. Psal. 147. 20. It's our happiness that we enjoy this Sword. The misery of the people of Israel is set out by this, that in the days of war, when they had many enemies against them, there was neither Sword nor Spear in the hands of any of the people, but in the hands of Saul and Jonathan only, 1 Sam. 13. 22. This would have been our sad condition, if God had not transmitted the Bible to our hand. We see how often Satan prevails over us now we have the Scriptures; but if we had wanted this Sword, it would have been altogether impossible to have made resistance.  
3. This is an Apology for the care and diligence of the servants of God in studying the Scriptures. Profane men look upon the practice of the godly in this respect, as preciseness and unnecessary care. What needs all this, etc. They know the word of God is their sword, they are never safe, if this sword be not girt upon their thighs: They know if either they want this sword, or be unskilful in the use of it, they must needs perish in the day of battle. Who blames a soldier for wearing his sword about him? especially when enemies are pursuing his life. It is not only his honour, but his safety so to do. The servants of God know that if they leave off this spiritual sword but for a day, they shall be surely overcome by Satan; and it's better to be reproached by men for wearing it, then to be destroyed by Satan by leaving it off. The word of God they know is not only their Sword to defend them in battle, but their Sun to give them light. This Sword hath this advantage of all other Swords, that by it they see the lurking places, where the enemy lies hid; and they see also the refuges where themselves may be secured. It is also, that food by which they are revived and strengthened, to hold out in battle. It is their Cordial, as well as their Sword. It is their honey that opens their eyes, when they grow faint with fight: it puts spirits into their spirits, when they are decayed: This Sword teacheth them how to fight. Other Swords only help the soldier how to use his skill: they do not give him any skill; but this Sword teacheth skill. It should not be accounted a fault, but a virtue in the soldiers of Christ, that they are so much in the study of the word of God.  
4. No wonder to see the Devil so victorious, where the word of God is wanting. What strange abominations do the Gentiles that want the Word fall into by the temptations of Satan? What Idolatries are there in those places? 'Tis not to be wondered at. They want the Sword of the Spirit, by which they should defend themselves against temptations; and because they want this, they cannot stand; they are unarmed men.  
5. That they are Satan's friends, and enemies both to themselves and others, who lay aside the Scriptures of God. There are many in our sinful and wanton Age, who deny the authority of the Scriptures, affirming, that they are not from God: Others, that ca●t them off, as useless things, that depend upon Revelations, etc. These that deny the Scriptures, they are in this, worse than Satan their Father. He believes that the Scriptures are of God, Matth. 4. 6. It is written, saith Satan, that he will give his Angels charge over thee, etc. There is thus much Divinity, and Faith in Hell: the History of the Bible is believed there, though it be questioned, and denied on earth. These men are certainly in pay in the Devil's service: they disarm themselves, and they endeavour to disarm others. And it's no wonder to see them so desperately overcome as they are, running out to profaneness in life, to heresies and blasphemies in Opinion. Satan hath not greater Champions in the world than these are: they fight against God; they fight for Satan, as visibly and directly as ever men did. Such also, as though they think the Scriptures be of God, yet they cast them aside, and create another Sword instead of this unwritten Revelations, Dreams, and Enthusiasms of their own head. God hath made the written Word to be the Touchstone of all Revelations, Isa 8. 20. To the Law and Testimony, 〈◊〉. 2 Pet. 1. 18, 19 we have a more sure word of prophecy etc. Gal. 1. 8. If we, or an Angel from heaven, preach any other Gospel, etc. 'Tis the imputing of imperfection to the Divine Canon. 'Tis the symbolising with Papists in their unwritten Traditions, always condemned by the Protestant Divines: unwritten Revelations, and unwritten Traditions are not much different. There is indeed a Revelation which all the Saints are to desire. We read of it, Ephes. 1. 17. When God opens the Understanding savingly to embrace the written Word; but Revelations above, or against, or contrary to, or beside, or without the Word, are but the fancies of men. The Devil will not much be afraid of such a Sword as this is, in the day of Temptations: this is not a spiritual sword, but a carnal sword: this is not the sword of the Lord, but the sword of Saul, which will never hurt this great Goliath in the day of battle. Our Saviour, if ever any, might have trusted to the Sword of Revelation; but ye see, he draws out the sword of the written word, and with that puts Satan to flight, Mat. 4. 4, 6, etc.  
6. The benefit and necessity of the Translations of Scripture. That the Word of God should be translated into that language which is known and familiar to every Nation, is not only beneficial, but necessary. God wrote the Law in that Tongue, which the Jews, to whom it was given, understood: so did the Prophets write, and so did they preach.  
The gift of Tongues is given for this purpose: The Apostles quoting some places of the Old Testament, and the New, use the very words of the Septuagint, which was a Translation. God would have all things in the Church to Edification, 1 Cor. 14. 26. This Sword of the Spirit would have been unuseful to most in our Church, and to most in all the Churches of Christ, had not the Word been translated. It would have been as a Sword fastened in the sheath, or locked up in the Armoury, had it not been translated into our own Language; we should never have known how to have handled it, etc. if it had not been transmitted to us in a known Tongue. 'Tis true, in all Controversies of Religion, we are finally to appeal to the Original Texts, as being immediately inspired of God; but yet are Translations useful, and the very Word 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. God's 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. Use.  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 Apollo's, that he was mighty in the Scriptures, Acts 18. 24. The better you are skilled in the Scriptures, the more able you will be to defend yourselves against your spiritual Adversaries. To this purpose these two things are to be considered.  
1. Take heed of those deceits, whereby the Devil 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 Satan's deceits, they are such as these.  
1. He sometimes persuades 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 kind 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, etc. 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, etc. 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 find in the dedication of all the other Epistles, Eph. 1. 1. Phil. 1. 1. The Saints and Bishops are promiscuously mingled together.  
4. An Implicit 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 rejoicing 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, etc.  
2. Sometimes he takes men off from the study of them, by the obscurity and difficulty of them. They are perplex & knotty, etc. Those that are most able, wrist them to their own ruin, etc. 2 Pet. 3. 16. Against this design we should consider four things.  
1. That although some places of Scripture be dark, obscure, etc. 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 Lamb may wade.  
2. That the obscurity and difficulty of some places, should rather persuade 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 Author of them.  
3. To excite men to be more diligent in the study of them.  
III. That, as many wrist 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 judgement 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 wrists it.  
3. Sometimes he takes men off from the study of the Scriptures, by showing them the wicked practices of such as are so much for the Scriptures. Are there any sort of men more lose, & c? Against this design, we should consider these things.  
1. That there are some, who by the studying of the Scriptures, are enabled to mortify sin, and live holily. Their lives are exemplary, etc.  
2. The looseness 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 pass without reading some part of the word of God.  
2. Careful Meditation. This is chewing of the Cudd. Meditatio sine lectione, arida; lectio sine meditatione, infructuosa.  
3. The help of good Commentaries. God hath afforded his people plentiful helps of this nature. Turn over Interpreters, that ye may see and find out the sense of Scripture, which is indeed the Scripture. Non in verbi● est Evangelium, sed in sensu; non in superficie, sed in medullâ; non in verborum foliis, sed in radice rationis.  
4. A good digestion of the public Sermons you hear. In all Sermons some places of Scripture are opened or explained. These would be improved and laid up carefully.  
5. Care to live answerable to that measure of knowledge you have received, Mat. 25. 28 : To every one that hath it shall be given.  
6. Frequent Prayer: Crying after knowledge, is the way to attain unto knowledge, Prov. 2. 3.  
7. Frequent enquiry of others, especially the Ministers of God, Mal. 2. 7. The Priest's lips should preserve knowledge, and they shall seek the Law at his mouth. The Apostles when they met with any thing they did not understand, they used to come to Christ for instruction, Mark 7. 17. Lord teach us this Parable: we would not have you pin your faith on the Minister's sleeve, but we would have you to repair to them for the untying of your knots.  
2. Make use of the word of God in the day of battle, as the soldier doth of his sword. Draw out this sword, and strike down temptations by the power of it. Arm yourselves with it, and then use it. Many Christians are like some men that wear a sword, but they let it rust in the scabbard, through cowardice they are afraid to draw it. Many Christians know well how to use the sword of the spirit; but when they are assaulted, they are so astonished, that they make no use of it. I beseech you cast off this sloathfulness, and stir up yourselves; and when you see a temptation arise, thrust this sword presently into the bowels of it, and defend yourselves. In the word of God you have these five things, that you may make much use of in the day of Assaults. Precepts, Prohibitions, Promises, Threaten, Examples: if the temptation be, To take you off from any known duty, urge the Precept: if the suggestion be to draw you into some act of sin, draw out the Prohibition, and wave it off with it. If Satan seek, either by himself, or by any of his Instruments, to allure you into sin, by fair promises: (this way he sometimes takes, Heb. 11. 37. they were tempted, etc. All this will I give thee, if thou wilt fall down and worship me:) then do you draw forth the promises of God, and see what he hath promised to obedience. God's promises will not only balance, but over-weigh all the Promises which Satan and his Instruments can make. If Satan and his Instruments threaten, then have recourse to the threaten of God. And then for the Examples in Scripture, great use may be made of them: The example of Job; he was assaulted, and God rescued him. Paul, he was buffeted, and God delivered him. Peter, he was surprised, and God rescued him, etc. If Satan should boast of his spoils and victories, as the King of Assyria did by his General, to King Hezekiah, Isa. 37. 11, 12, 13. If Satan should thus boast, the Examples in Scripture will help you to repel these boastings. Satan, thou couldst not overcome Job, though God gave thee a full blow at him. Thou couldst not overcome Paul, though God gave thee leave to buffet him, not once, nor twice but often. Satan cannot devise any kind of Temptation, but the Word of God will put a hundred answers into your mouths, to oppose it, and beat it back.  
Thus I have dispatched the sixth piece of the Spiritual Armour, The Sword of the Spirit, which is, The Word of God.    

LECT. XXV. March 27. 1650.  Ephes. 6. 18. Praying always with all Prayer and supplication in the spirit, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
IN these words we have the last piece of the spiritual Armour, which the Apostle recommends unto Christians for their safe standing, and certain Victory over Satan and his Temptations, viz. Prayer and Supplication. Some Interpreters think, this is no piece of Armour, because there is no expression of any piece of material Armour, to which it is resembled; but I conceive it is a special piece of Armour, both offensive and defensive, and that the Apostle forbears particularly to resemble it to any one piece of material Armour, because no one piece doth sufficiently set out the excellency of it. It is Armatura Armaturae, hath an influence upon all the other pieces. And therefore reserved to the last place, as that without with all the rest are unserviceable.  
In the whole verse we shall consider two things.  
1. The Armour itself. Prayer and Supplication.  
2. The particular qualifications of this Duty: this is expressed in these things.  

1. It must be constant, praying always, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to opportunity.  
2. We must use all kinds of prayer, with all prayer.  
3. It must be in the spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4. We must watch unto the duty.  
5. It must be with perseverance.  
6. It must be charitable, Not for ourselves only, but for all the Saints.   
Though I might make many observations of these, yet I shall only give you one, which is the main in which I shall have occasion to open all these particulars. And it is this.  
He that would stand in the day of Temptation, and be victorious over Satan, must be very careful to make use of the duty of Prayer and Supplication unto God. Or thus, Prayer and Supplication to God, is an excellent and special thing to help a Christian to conquer and overcome all the Temptations of Satan, and his Instruments. This is the way to stand, this is the way to overcome.  
In the handling of this Doctrine, I shall do these three things.  
1. Open briefly the nature of Prayer.  
2. Show you what are the Ingredients of a conquering Prayer: where I shall open those six things which I named before.  
3. How this duty of Prayer helps a Christian in this spiritual War.  
1. What Prayer is. There are two parts of Prayer largely taken. Petition, Thanksgiving. I shall not at this time meddle with the latter, but speak only of petitionary Prayer, which is chief meant in this place, of which I lay down this Description.  
Prayer is a religious Invocation, or calling upon the true God in the name of Jesus Christ the Mediator for the obtaining of good things, necessary for soul and body, and averting of evil things, that God may be better glorified.  
I do purposely omit many things in this Description, which are necessary and essential to Prayer, because they are particularly expressed in those Qualifications and Ingredients, which will come to be handled in the next particular. I shall briefly open this Description.  
1. 'Tis Invocation or calling upon God, so the Scripture useth to express it, Zech. 13. 9 They shall call on my name, and I will hear them, Rom. 10. 14. How shall they call on him, on whom they have not believed? so 1 Pet. 1. 17. and 1 Cor. 1. 2. 'Tis called sometimes the making of our request to God, Phil. 4. 6. sometimes the seeking of God's face, Speaking unto God, entreating the Lord, etc. All which import invocation. I put this in for these two Reasons, viz.  
1. Because it is in itself an Act of Religion, of solemn worship and Adoration, so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. It is sometimes used for all Religion, Gen. 4. 26. The restoring of the worship of God from corruption, wherein it had now for a long time been, is set out Synecdochically by that part of it.  
2. To distinguish it from those Invocations which are not religious, but rash, passionate, inadvised and profane wishes: such as men in discontent and distemper put up to God: as also to distinguish it from those Prayers which want those Religious and holy affections and Ingredients which should be in a holy Prayer, Heb. 12. 28. Eccles. 5. 1. 3. 'Tis calling upon the true God. This I add for these three Reasons.  
1. To exclude all prayer made to Saints, Angels, the Virgin Mary, or any other Creature. Prayer being an Act of Religious worship, cannot without manifest Idolatry be directed to any Creature, Rev. 22. 9 Mat. 4. 10. Judg. 13. 16. That in Gen. 48. 16. is not to be understood of a created Angel, but of Jehovah the Son of God, the increated Angel of the Covenant, vid. Hos. 12. 4, 5. compared with Gen. 32. 28. It was not any created Angel; but God himself who redeemed him out of evil.  
2. To exclude all prayer to false Gods, such as Heathens do invoke, vid. Psal. 44. 21.  
3. To teach us that we must direct our prayers to God in Trinity. We must invocate the Trinity of persons in the unity of the Godhead. When in prayer we name one person of the Trinity: we must in our heart and mind include the other two; for however, the persons be distinct in themselves: yet in all the duties of worship which we perform, the name of any person, Father, Son, or Holy Ghost, is to be taken essentially, not personally. We are to conceive, the Father subsisting in the same Godhead, with the Son and Holy Ghost, and in all workings, ad extra, the three persons of the Trinity work together, and are only distinguished in manner of working. Therefore we must not separate them in worship.  
And when we pray to Christ, we are not to sever his two Natures in our mind; but we must call upon him as God and man; for however, the Manhood is not to be worshipped with religious worship for itself, or by itself, because it is by itself a Creature: yet as it is personally united to the Godhead, it is part of that person which is true God, and therefore to be worshipped with one and the same worship, wherewith the Godhead is worshipped, Heb. 1. 6.  
4. 'Tis in the name of Christ the Mediator. In the state of innocency man might worship God without a Mediator, but since sin made the breach, God will accept no worship from man, but what is tendered in the hands of a Mediator. This Mediator is Jesus Christ alone, 1 Tim. 2. 5. This was typified in the Law. The High Priest alone did enter into the Sanctuary, and carry the names of the Children of Israel before the Lord, and the people stood without, Exod. 28. 29. this did typify Christ's Mediation. The Mercy seat had two things, The Cloud of Incense that covered it, The blood of the Bullock sprinkled before it, Leu. 16. 13, 14. That blood typified Christ's satisfaction. The Cloud of incense, his intercession. The Patriarches of old made all their Prayers in Christ's name, Deut. 9 17. Christ is the jacob's Ladder: No man comes to the Father but by him. He is our Brother Benjamin, without whom God will not bid us welcome, vid. Eph. 3. 12. This I add for two Reasons.  
First, To exclude the mediation of Saints and Angels: the Papists make Co-Mediators with Christ:  
Secondly, To take off that fond conceit of the meritoriousness of our prayers. These come in the name of your prayers, not in Christ's name.  
5. For the obtaining of good things necessary for soul and body, and the averting of evil things. Here we have both Petition and Deprecation. That which is to be prayed for comprehends:  

1. Good things.  
2. Things lawful, 1 Joh. 5. 14.  
3. Things necessary; not trifles, not vanities; not res ludicrae: we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
4. Things for soul and body, daily bread, pardon of sin.   
That which is to be prayed against, or deprecated: Evil things, Penal Evils, Sinful Evils.  
Only things spiritually good must be prayed for: In the first place, Matth. 6. 33.  
Absolutely. All outward things must be prayed for, and prayed against not absolutely, but with subordination to the Will of God, and our good. Not as I will, but as thou wilt.  
6. That God may be the better glorified. This I add, to let you see what the supreme and principal end of a Christian should be in prayer: Not so much the satisfaction of his own wants, or the removal of his own annoyance, as the glorifying of God, vid. 1 Pet. 4. 11. Hallowed be thy name, is put into the first place of that pattern for prayer; and, Thine is the Kingdom, power and glory, into the Conclusion, to let us see that God's honour must be both the Alphae and Omega of our Prayers.  
Secondly, what are the Ingredients of a Conquering Prayer?  
In the opening of this, I shall give you an Exposition of that which I made the latter part of the Text, and it hath these six things in it.  
1. A conquering Prayer must be a frequent Prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As often as God gives us an occasion, and fit opportunity, so often must we perform this Duty of Prayer. First, The Scripture doth not only enjoin the Duty of Prayer, but requires frequency in it, Luke 18. 1. 1 Thes. 5. 17. Daily prayer is commanded by our Saviour, Matth. 6. 11. Give us this day our daily bread. Daily prayer; yea, Morning and Evening prayer, was typified by the morning and evening Sacrifice under the Law, vid. Exo. 29. 38, 39 and Numb. 28. 3. That was to be offered by the Israelites every morning, and every evening, without intermission; yea, upon their Sabbaths, and other Festivals, though there were other peculiar Sacrifices to be offered by the people, yet the daily Sacrifice was not to be omitted, Numb. 28. 10.  
Secondly, the servants of God have been frequent in prayer, Daniel used to pray three times a day, Dan. 6. 10. David seven times a day, Psal. 119. 164. Yea, he was vir orationis, for his frequency in it, Psal. 109. 4. The story relates it of John the Evangelist, that by his frequent prayer, his knees were grown like Camels hoofs for hardness.  
Thirdly, Satan tempts us frequently: he is every moment spreading his Net, and laying his Snare to entrap the Soul: he takes every opportunity to assault us: ergo, we should take every opportunity to defend ourselves 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. 'tis 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 diversely distinguished. In regard of the manner of performing it, it is either, 1. Mental, or Vocal. Mental prayer is, when the heart only prayeth without the voice: 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 ourselves alone: Prayer, with others, is either more public, 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 pours out his desires to God: such is that our Saviour enjoins, 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 evil, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now all kind of prayer must be used by him that would overcome Temptations: He must pray privately and publicly, mentally and vocally, etc. Every kind of prayer hath in it something which is more peculiarly excellent, which is not so excellent in any other kind of prayer: Public prayer excels in one kind; private prayer is more excellent in other respects, Nehem. 2. 4. Mental prayer, in some respects, excels vocal in others. In public prayer there, is more strength, vis unita fortior. In private and secret prayer there is less distraction. There is in the public, more Communion with Saints: There is in the private often more Communion with God, less interruption, encumbrance, etc. Satan useth all kind of Temptations, and therefore we should use all kind of prayer. The whole virtue 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 only in the outward man. So the Scholiast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It must not be a work of the head, or hands, or eyes only; but chief a work of the heart. Prayer is called the pouring out of the soul, 1 Sam. 1. 15. The pouring 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. Satan's 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 only 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 'tis used in the Scripture, Rom. 12. 11. A cold faint prayer will never prove a Conquering-prayer. 'Tis fervent prayer, that is the effectual prayer, Jam. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such have been the prayers of the victorious servants of God. Such was jacob's 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wrestling in prayer, Gen. 32. 24. Labouring fervently Col. 4. 12. Praying exceedingly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 3. 10. Pouring out a prayer, Psal. 102. tit. Lifting up a prayer, Esa 64. 7. Stirring up ourselves in prayer, Esa 64. 7. All which expressions note ardency. Satan is not cold, but servant; 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 hypocrisy, Joh. 4. 24. Ambrose expounds this, of purity of heart, and integrity. Hoc est in Spiritu semper ●rare, mundâ conscientiâ, & fide integrâ, precem ad Deum dirigere. In carne enim orat, qui pollutâ ment 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 feared 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 prays in the Spirit, that prays by the help and assistance of the Spirit: he that acteth the Graces of the Spirit in Prayer, Faith, Hope, Heavenliness, etc. 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 watchful Prayer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is required as a necessary Qualification of Prayer, Mat. 26. 41.  
There is a twofold 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 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 entangled 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 wander, 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 drowsy, careless, lose, unsettled 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 only pray for a day, or a year, and then cease; our prayers must continue as long as the battle continues. All victory is promised to him only 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 battle. 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 total 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 sin. Samuel prayed for Saul. Abraham prayed for Ishmael etc. 'Tis 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 liable 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 ourselves, 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, lieth. This I shall show in these things, viz,   

LECT. XXVI. April 3. 1650.  
FIrst, Prayer is the way to prevent Temptations from entering. It doth make the soul, in a manner impenetrable, Matth. 26. 41. Watch and pray, that ye enter not into Temptation. Satan's hands are tied up by the power of Prayer sometimes, that he cannot shoot an Arrow of Temptation against the Soul. Led 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 Satan's 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 battle. 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 a-work for them, when the winds and waves did threaten shipwreck, and present ruin, Mat. 8. 24, 25, 26. When the waves and storms of Temptation threaten the ruin of the Soul, Prayer awakes Christ, and sets him on action for the Souls 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 departed from me; and he said, My grace is sufficient for thee, for my strength is made perfect in weakness, etc. 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 helpful to all the rest. 1. It doth keep the Girdle of Truth upon the Loins: 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 Breastplate of Righteousness. 3. It keeps on the Shoes of the preparation of the Gospel upon our feet. Take away the strings of Prayer, and these shoes 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 Christ's prayer for us, or our prayer for ourselves fail, the Shield of Faith will fail also, Judas 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 stirs 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 sin, 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, etc. Every holy Prayer pares off something from that body of Death, which is Satan's Armoury, 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 busy 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 wrestle with God in Prayer, but some messenger of Satan, or other, is ready to wrestle with him to take him off. This Text shows us the reason: He knows well, that the servants of God are never more successful 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 shows us, that Satan must needs prevail very much, where Prayer is neglected. Do not wonder to see the Devil's 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 entered.  
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 stopped 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 blood. 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 Burden 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 fight, but by praying. All his preparation, all his graces, all his Armour, all his endeavour, will not carry him through the battle 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 Apology 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, 'tis 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 Satan's 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 groans, 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 entreated and persuaded in 
2. Use.  the Lord Jesus Christ to make use of this piece of Armour. Pray always 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 supplied: It's the Key of the Treasury of God's 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 poison into physic, 2 Cor. 12. 8, 9 It's the way to expel 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, etc. But I shall only 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, will 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 prayer, move God to bestow any thing which he hath not intended to bestow, etc. 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 only 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 own 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 dependence upon God: Not to pray, is to cast off that Dominion which God hath over thee: it is to deny thy reliance upon God. 'Tis to say, thy dependence is not upon God, but upon thyself.  
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. 'Tis not the bare enjoying of the good we want which should satisfy us. We should also labour to enjoy it in mercy, to enjoy it as a blessing. Now 'tis 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, etc. Against this, I would give you these two Answers.  
1. 'Tis 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, etc. 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 only 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, etc. Yet was heard very graciously: Heaven was opened, and shut at his prayers. God's 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 son's sake, etc.  
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 persuade men, perhaps, that they are not in a state of Grace. 'Tis true, if they had but only infirmities, they might be encouraged to pray, etc. but they are unregenerate persons, etc. 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 persuades men to the contrary, etc. Consider,  
1. That Prayer is a work fit for such as are not converted, as well as such as are converted. 'Tis the Duty of men to pray, as they are reasonable Creatures, who own homage to God.  
2. Prayer is to be made for Conversion, as well as after Conversion. A man is not to pray only 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, etc.  
4. Those who never pray, they prosper in the world, as well as such who are most careful of this Duty. This is another of Satan's 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 multiplied, it is for the sword, Job 27. 14. If his Table be richly furnished, it is to ensuare him: his Wealth is his Trap, etc. Whatsoever a man enjoys, without prayer, is, in God's Account, no better than 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 brokenness of heart of him that prays. The publicans prayer had not much eloquence in it, God be merciful to me a sinner; and yet God accepted it. The Spirit of God helps our infirmities, saith the Apostle, with sighs and groans, etc. One sigh and groan from a broken heart, is better pleasing to God, than 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 well 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, etc. Ergo. I would against this Stratagem, give these things, by way of answer.  
1. God hath more ways 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. Delays are not denials. 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 ask.  
To give us what we ask in a fit 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 follows, v. 6. When he heard therefore that he was sick, he abode two days 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 always an evidence of hatred, but sometimes an evidence of love, Calv. in locum.  
3. Let this rather be a Motive to confirm, than 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 only 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 Spiritual Armour.  
FINIS▪