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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91898	Panoplia. Universa arma. Hieron. Or, The Christian compleatly 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 soyled in time of temptation. / Delivered by that late reverend, and faithfull 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.	Robinson, Ralph, 1614-1655.	1656 (1656)	Wing R1710; Thomason E1586_2; ESTC R208953	180,905	372

e. fiery persecutions The Devil sometimes stirreth up Tyrants by material fire to devour the bodies of Gods 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 dayes many of Gods 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 dayes 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 Souldiers in former times who used to dip the heads of their Arrows in poyson and so shooting them at their enemies fired their flesh Satans temptations are here compared to these fiery darts In the handling of it I shall first shew 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 terrour 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-murther 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 t is 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 adjoyning Cities were in a few houres 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 wast both soul and body Job 6 4. The arrows of the Almighty are within me the poison wherof drinketh up my spirits And so do the temptations of Satan One hours temptation drinks up more spirits than many weeks 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 pitty and prayers Persons that are in a house set on fire are objects of pitty in all mens 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 burnings you would pitty them The case of the Israelites was sad when God sent fiery Serpents to bite them Exod 21 6. Tempted Christians are haunted with fiery Serpents worse than those let them be releived with your counsel and Prayers 2. Be not too censorious against those that are overcome by Satans 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 easie thing for such combustible matter as flesh and blood to be overcome by fiery arrowes 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 carelesness 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 cloths not be burnt Can one walk upon coales and his feet not be burnt Prov. 6. 27. It s an easie matter to betray your selves into the hand of Satan but not so easie to deliver your selves 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 afrighted by this fire yet have you cause to magnifie God that you are not devoured that you can dwell with these burnings 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 Christs 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 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 c. In which we have two things 1. The Armour it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 c. 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 Doctrin I shall handle these four particulars 1. Open the nature of the grace of Faith 2. Shew you wherein Faith is compared to a Shield 3. Why we must take this above all 4. How this grace of Faith quencheth the temptations of Satan 1. For the nature of Faith Before I can shew this we must briefly shew the several kinds of faith that so we may see what faith is here meant Now

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 c. 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 meer omissions c. 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 knowes 1 That there is the same purity in all Gods Commands And 2 that there is the same obligation for every Command He that saith do not commit Adultery saith also Do not kill c. Jam. 2. 10 11. And 3. that one sin allowed will ruine 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 holinesse 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 onely that which is known to men but even that which is known to God onely his secret wandrings produce both secret and open grief It s said of David that his heart smote him for the cutting off of the lap of Sauls 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 Davids soul Yea true holiness doth much lament the body of sin that dwells within him though it do not break forth into actuall exorbitancies Thus it was with Paul Rom. 7. 23. 24. I see a Law in my members c. O wretched man that I am who shall deliver me c. yea and secret sins as well as known sins And all this sorrow in the heart of a righteous person is not onely or principally for the mischief sin hath or may work unto himself here or hereafter but chiefly 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 behinde his back never remembers them unless it be with sensuall 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 onely 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 Mary Magdalen 3. He that is of a righteous life is as careful to abstain from appearances of evill as from apparent and direct evill 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 swines 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 undon 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 detrimentall to others Any thing which may strengthen confirm and settle wicked men in sin though the thing should not perhaps be a sin in it selfe yet he that hath the Breast-plate of righteousness dares not do it because it hath the appearance of sin Any thing that is of evill report It was lawfull for Paul to eat flesh whatsoever is sold in the Shambles that eat asking no question for Conscience sake yet when that action might have an appearance of evill and be a scandall 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 evill consequence viz. it would have confirmed the Jews in the errour of the Circumcision he would not do it Gal. 2. 3 4 Holy Daniel Cap. 1. 8. would not eat of the Kings meat nor drink of his wine there was an appearance of evill he did not know but something might be in it which was uncleane to a Jew by the Law or something which had been consecrated to Idolls Tertullian will have no lights in the worship of God because mos erat haereticorum Heretiques 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 incroaching 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 leades 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 onely continuance but progress in holiness He desires not onely 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 seeth the vileness and odiousness of sinne and therefore would have it further mortified he seeth the excellency and beauty of holiness and therefore he would have it increased and to this purpose desires to make conscionable use of all meanes of Mortification and Renovation Secondly he seeth 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 workes righteousness in all times Not onely 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 judgments at all times And this is that character which he makes of others Psal 106. 3. Blessed are they that keep judgment and he that doth righteousness at all times A righteous person

against the servants of God These two I shall open in two propositions viz. 1. That the Devil is a wicked one 2. The temptations of this wicked one against the sons of men are fiery darts And then we shall speak of the substantial part of the Text viz. the shield it self I begin with the former Satan is a wicked Creature The wicked one Doctrine Many titles of reproach are given unto Satan in the Scripture He is called The accuser of the brethren Rev. 12. 10. his work is to slander and accuse God to the Saints and them to God Doth Job serve God for nought The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth slandering and calumniation false accusers 2 Timothy 3. 3. t is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 11. its required of the Wives of the Deacons amongst other things that they be not slanderers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called The enemy or envious man Math. 13. 28 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called the Dragon Rev. 12. 9. And the old Serpent ibid. Serpent for subtilty and Dragon for cruelty The roaring Lion 1 Pet. 5. 8. The Father of lies John 8. 44. The God of this world 2 Cor. 4. 4. The Prince of the power of the air Ephes 2. 2. The unclean Spirit Math. 10. 1. Abaddon Apollyon Revel 9. 11. The Angel of the bottomless pit ibid. The Tempter Math 4. 3. The Murtherer John 8. 44. And here in this place he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one This name is given to him in many places of Scripture Viz Math. 13. 19. Then commeth the wicked one and catcheth the Word Math. 13. 38. The tares are the children of the wicked one 1 John 2. 13. I write unto you young men because ye have overcome the wicked one 1 John 5. 18. Whosoever is born of God keepeth himself and that wicked one toucheth him not And he is thus called in these two respects 1. In regard of his own nature He is made up of nothing but wickedness God did at first create the Divels holy and righteous as the other Angels which still keep their habitations but by their fall they have poysoned their nature and filled it ful of wickedness and impiety They were by their first creation spiritual excellencies but by reason of their fall they are spiritual wickednesses Ephes 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We use to paint the Devils black to shew how black they have made their natures which when they came out of Gods hand were so white unspotted and glorious Yea the Divels are incorrigibly wicked they are totally wicked they are restlesly wicked they are impenitently wicked they are hopelesly wicked 2. In regard of his practise upon others His great design is to draw men into sin and to keep them in wickedness He goes about unweariedly compassing the earth to and fro and all that he may tempt men to acts of wickedness The Devil is the Author of all the wickedness which is committed in the world He is a Liar the father thereof John 8. 44. He is a Murtherer and the Father thereof he is a Blasphemer and the father thereof c. All sin hath its rise from Satan either in whole or in part The first sin that ever was committed in the world was by his instigation vide Gen. 3. init And whatsoever iniquity is conceived to this day in the hearts and committed by the hands of any creatures the Devil hath some hand in the bringing of it to pass Davids sin in numbring the people 1 Joh. 3. 8. the works of the Devil was from Satan 1 Chron. 21 1. The sin of Ananias and Saphira in lying and dissembling was from Satan Acts 5 3 Why hath Satan filled thy heart to lie to the holy Ghost 1. He suggests evil motions 2. He keeps them warm in the heart 3. He helps the soul to opportunities to practise evil things 4. He hinders from the use of what might refrein and keep the soul from sinning 5. He prepares fit instruments to bring to pass the evil that is intended c. 6. He helps to harden the heart and to blind the understanding and to stupifie the conscience c. some way or other he hath a hand in all the wickedness which is done in the world T is true the Devils contriving of sin doth not excuse the sinner for he doth give his consent Satan hath no power to force or compel the will onely to perswade by Arguments and temptations c. Every man is tempted when he is drawn aside of his own lust and enticed Jam. 1. 14. A wicked heart is the womb but the Devil is the father that begets all manner of wickedness and therefore worthily called that wicked one Information 1. This shewes the infamy of sin It s a thing which is full of disgrace and dishonour Vse 1. the Scripture fastens reproach upon wickedness it dishonours Nations and persons righteousness exalteth a Nation but sin is a reproach to any people Prov. 14. 34. Omnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wound and dishonour shall he get and his reproach shall never be done away Prov. 6. 33. Adultery is a shameful thing swearing and lying and drunkenness and idolatry and perjury are shameful things wickedness is a shame to mens names and to their families I might shew this in many particulars but I shall onely urge it from this Doctrine It is the Devils name he hath many names which bear disgrace in them but of all his names this in the Text is one of the worst if not the worst of all He is the wicked one To be called a wicked one hath more ignominy in it than to be called a poor one or a weak one c. The Devils have some excellencies in them they are Spirits they are strong Spirits they are wise Spirits ah but they are wicked spirits they are Angels ah but they are unclean Angels The wickedness of the Devils doth disgrace all their excellencies Call a person by what name of excellency you can call him rich call him learned call him noble call him a prudent man yet if you say wicked you lay all his excellencies in the dust Wickedness stains and soyls all the glory and beauty both of persons and Nations Naaman Captain of the Hoast of the King of Syria was a great man with his Master c. but he was a Leper 2 Reg. 5 1. this one word marrs all his glory To say such a one is a man of parts a man of valour a man of great estate a man of deep knowledgde but he is a wicked man he is a drunkard a swearer a lyar a perfidious man c. this one word doth unsay all his excellencies and casts a cloud upon all his glory 2. That wicked men are of all Creatures the most like to the Devil They have his image upon them they have

dye either presuming or dispairing And you will be encouraged to this if you consider how many thousands have been brought out of themselves unto faith in Christ by the power of Gods Spirit working in and by this meanes Hereby Lydia was brought out of unbeleef Hereby the Jewes who crucified Christ were brought to beleeve in Jesus Christ for the saving of their souls Acts 2. 37. Now when they heard this they were pricked in their heart c. There is still the same Institution and the same effectual Power of the holy Spirit in this Ordinance for the working of the same disposition in thy heart Thus much for the fourth piece of this spirituall Armour the shield of Faith The next is the Helmet of Salvation of which in the next verse 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 Souldier doth protect his head and face from danger in the day of battel 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. c. Of eternal Salvation we read Luke 19. 9. Though hope be exercised about temporal Salvation c. 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 shew how it agrees with and how it differs from the former grace of Faith 2. I shall shew 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 Gods 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 beleeves 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 Gods 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 spiders 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 Gods Spirit to shew the pedigree and the original of it The Scripture makes it to be a fruit and work of Gods 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 onely 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 c. so our eyes waite upon the Lord untill 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 intentione corporis erectione expectare Lord that hideth his face c. 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 c. 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 assu●ance saith Mr. Pemble though not of the thing yet of perswasion for the firmness and stedfastness of it is compared to an Anchor Heb. 6. 19. Which hope we have as an Anchor of the soul both sure and stedfast 2. It expects with patience 2 Thess 3. 5. The Lord direct your hearts into the love of God and the patient waiting for Christ Faith is our Logick saith Luther to conceive what we must beleeve Hope

Controversies of Religion we are finally to appeal to the Original Texts as being immediatly inspired of God but yet are Translations useful and the very VVord of God by which a Christian may fight as confidently and as successfully against Satan as if he were able to produce the Original Text. Gods goodness is to be acknowledged in giving gifts to men to draw this Sword for us and to give it us in our own Tongue Exhortation It should put us upon these things 1. Let the word of Christ dwell in you 2. Vse richly in all wisdom Col. 3. 16. Labour for an exact knowledge in the Scriptures that you may be skilful in this word of righteousness It s said of Apollos that he was mighty in the Scriptures Acts 18. 24. The better you are skil'd in the Scriptures the more able you will be to defend your selves against your spiritual Adversaries To this purpose these two things are to be considered 1. Take heed of those deceipts whereby the Devill endeavours to take you off from this study vid. Mat. 13. 9. 2. Make use of such helps as may further your knowledge in them 1. For Satans deceipts they are such as these 1. He sometimes perswades men that the study of the Scriptures doth not belong to them Ministers indeed should study them but private persons need not trouble themselves with this study I shall therefore lay down these following Arguments to prove that the study of the Scriptures belongs to all persons viz. 1. The subject matter or the things contained in the Scriptures do appertain to private persons as well as to others Every man is interested in the Doctrine which the word of God teacheth The knowledge of God of Jesus Christ of the Fall of man of the way of his Recovery the Doctrine of Faith Repentance obedience are to be known of every person that would be saved There is not any kinde of life any relation into which such persons enter but the peculiar and special duties belonging to it are laid down in the Scriptures There is the duty of Magistrates of Ministers of Parents Children of Masters Servants of old young of the rich and poor c. All persons are bound to the obedience of the duties the Scriptures command and to abstain from the sins the Scripture forbids Ergo. 2. All men are to be judged by the Scriptures after this life I mean all that live where they sound Such as have sinned without Law shall perish without Law but such as have sinned under the Law shall be judged by the Law Rom. 2. 12. yea and by the Gospel as well as by the Law Rom. 2. 16. This is that which our Saviour saith John 12. 48. Now every man must come to judgement for himself Ergo its necessary that he should know that word by which God will judge him 3. The word of God is directed to all and every man that lives where it is published The Law of God was given to all the people of Israel as well one as another Hear oh Israel the Lord our God is one Lord the writings of the Prophets were sent to all the Members of the Church Isay 1. 1. The Apostolical writings were dedicated to all and every one of the Members of the Church Rom. 1. 7. To all that be in Rome beloved of God called to be Saints 1 Cor. 1. 2. To the Church of God which is at Corinth to them that are sanctified c. 2 Cor. 1. 1. To the Church of God which is at Corinth with all the Saints that are in all Achaja The like you will finde in the dedication of all the other Epistles Eph. 1. 1. Phil. 1. 1. The Saints and Bishops are promiscuously mingled together 4. An Implicite faith will save no man in the day of Gods appearing The just shall live by his faith Rom. 1. 17. Hab. 2. 4. Every man is to have rejoycing in himself not in another Ergo our faith must not stand in the judgement of man we must have grounds of our own for every matter of practice and for every Doctrine of faith c. 2. Sometimes he takes men off from the study of them by the obscurity and difficulty of them They are perplex knotty c. Those that are most able wrest them to their own ruine c. 2 Pet. 3. 16. Against this design we should consider four things 1. That although some places of Scripture be dark obscure c. yet those things which are fundamentally necessary to salvation are plainly and familiarly laid down that the meanest capacity may understand them As there are great deeps wherein the Elephant may swim so are there fords where the Lambe may wade 2. That the obscurity and difficulty of some places should rather perswade us to the diligent study of them The true ground of the difficulty of some places in Scripture is to prevent nauseating and loathing of them by men of large apprehensions there 's work enough to exercise their understandings 2. To raise our hearts to the admiration of the infinite wisdom of God the Authour of them 3. To excite men to be more diligent in the study of them III. That as many wrest the Scriptures to their own destruction so many are ignorant of them to their own destruction The Lord will come in flaming sire to render judgment and vengeance to them that know not God 2 Thes 1. 8. Ye err not knowing the Scriptures nor the power of God 4. That obscurity which is in the Scriptures doth not arise from the nature of that which is affirmed or from the intention of the person affirming but either from the ignorance or wilfulness of him that wrests it 3. Sometimes he takes men off from the study of the Scriptures by shewing them the wicked practices of such as are so much for the Scriptures Are there any sort of men more loose c Against this design we should consider these things 1. That there are some who by the studying of the Scriptures are enabled to mortifie sin and live holily Their lives are exemplary c. 2. The loosness and sinfulness of some who study the Scriptures ariseth not from the knowledge of the word of God but either from ignorance of it or want of practising it It is not because they know what they should do but because they be not careful to do what they know II. For helps to attain to the exact knowledge of the Scriptures take these 1. Be careful every day to read some part of them Frequent-reading of them will make us exact in them Alphonso King of Spain read over the Bible 14. times with Lyraes Postils And Austin writes of Antonius a Monk that having no learning by hearing the Scriptures often read got them without book Boyss Post p. 178. vid. Acts 17. 11. Let no day passe without reading some part of the word of God 2. Careful Meditation This is chewing of the Cudd. Meditatio sine lectione

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 finde out the sence 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 publique 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 Priests 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 Ministers 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 battel as the souldier doth of his sword Draw out this sword and strike down temptations by the power of it Arm your selves 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 your selves and when you see a temptation arise thrust this sword presently into the bowels of it and defend your selves 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 Threatnings 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 c. 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 Gods promises will not onely ballance but over-weigh all the Promises which Satan and his Instruments can make If Satan and his Instruments threaten then have recourse to the threatnings 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 surprized and God rescued him c. If Satan should boast of his spoyls 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 repell these boastings Satan thou couldest not overcome Job though God gave thee a full blow at him Thou couldest 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 mouthes 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 alwayes with all Prayer and supplication in the spirit c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN these words we have the last piece of the spirituall 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 peece of Armour because there is no expression of any piece of materiall Armour to which it is resembled but I conceive it is a speciall piece of Armour both offensive and defensive and that the Apostle forbears perticularly to resemble it to any one piece of materiall 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 it selfe Prayer and Supplication 2. The particular qualifications of this Duty this is expressed in these things 1. It must be constant praying alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to opportunity 2. We must use all kindes 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 our selves onely but for all the Saints Though I might make many observations of these yet I shall onely 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 speciall 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. Shew 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 Warre 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 onely of petitionary Prayer which is chiefly 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 evill things that God may be better glorified I do purposely omit many things in this Description which are necessary and essentiall 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. 'T is Invocation or calling upon God so the Scripture useth to express it Zech. 13. 9. They