perseverance in the performance of our duty to God and man Have we been more serviceable to God and more profitable useful and beneficial to men then formerly hath our hope of heaven enlivened our devotions to God and enlarged our good affections our hearts and our hands in charity to men Or rather have not we been like those desperate people Jer. 2.25 c. and 13.10 c. and 18.11 12 c. see the places who when the Prophet had reproved them for their sins c. 1. They answered him crosly and negatively yea desperately for they said Noash desperatum est a desperate word q.d. the case is desperate and we are at a point there is no remedy we are past cure past care and therefore we will do as we have done c. We have loved strangers and strange courses and so we will do still a prophane resolution Quest But what was their course and crime I answer with the Prophet Answ They committed two great Evils Jer. 2.13 And persisted in evil till their own wickedness corrected them vers 19. They were 1. like a degenerate plant of a strange vine vers 21. Or 2. A wild Asse in the wilderness that snuffs up the wind c. vers 24. and yet they plead innocence and said I am not polluted vers 23. 2. So Jer. 13.10 c. They would walk after their own hearts c. till they became like a rotten girdle good for nothing though God chose them to be for a People a Name a Praise and a Glory yet they would not hear nor obey till God would neither pity nor spare nor have mercy but dash them one against another and destroy them vers 14. because they were so unchangeable in evil like the Ethiopian or Leopard that can change neither skin nor spots vers 23 24 25. 3. So also Jer. 18.11 12. They took up the like desparate resolution and word Noash to walk after their own devices to which they added to devise Mischief against the Prophet who gave them good counsel c. vers 11.18 So Jer. 42. and 43. and 44.15 16 to 20. Ap. The places put or compared together give us the very exact picture and character of our late Vsurpers And how can such men wear hope as an helmet of salvation Thus much for Examination and Exhortation I end with a word of consolation Use 4. The fourth Use of Consolation is to them that may hope upon Experience as Psalm 78.9 7 8. 1. They may be of good courage Psalm 31.24 And have gladness Prov. 10.28 And praise God for the light of his countenance Psalm 42.5.11 2. May hope in trouble Jer. 14.8 Lam. 3.26 In death Prov. 14.32 When heaven and earth shakes Joel 3.26 Luke 21.28 1 Thes 4.16 3. They shall flourish Jer. 17.7 8. And rise gloriously Tit. 2.13 Of the seven pieces of this Panoply or whole Armour of God so necessary for us in our spiritual and Christian Warfare You have heard five of them spoken of already viz. 1. A Belt 2. A Breast-late 3. Shooes 4. A Shield And 5. An Helmet All which I have opened and applyed unto you All which are especially Defensive 6. I do now descend to the last two pieces viz. 6. A Sword And 7. Supplication and Prayers which are as well offensive as Defensive of which in their order 6. This sixth piece is the Sword of the Spirit which is the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are plain and easie to be understood only note that I. A Sword is either Material or Spiritual 1. Material which is a sharp Weapon used in War for offence or defence so called Defin. And the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Gladius a Sword Etymol Now Gladius derivatur a clade quod ad Cladem sit Inventus vel ad hostium cladem fit Gladius proprie autem appellatus Gladius quia Gulam dividit i.e. cervicem desecat nam caetera membra securibus caeduntur collum gladio tantum Mat. Mart. p. 1030. Ap. Now a Sword is called in latine by a name derived from a word that signifies Slaughter Destruction and Misery c. especially of an enemy ☞ This hath been our Master a great while and Ergo we know it by woful experience too well without any further Explication But this is not the sword in the Text. 2. Spiritual and this is the sword in the Text and is here said to be The Word of God and to this only we speak for we have not to do with natural words which men utter with their mouths by speech to express their minds one to another in this place from this Text. This Spiritual Sword the word of God is either 1. Essential or 2. Theological 1. Essential viz. Christ the Son of God the second person in the Trinity by whom the Will of God is declared to the Church as our minds are expressed to other men by our words So John 1.14 The Word was made flesh and dwelt among us this is the Essential and uncreated word and in Scripture two special Attributes are ascrib'd as peculiar to the son of God the second person in the Trinity 1. The wisdom of the Father Prov. 8.14 to 36. 2. The Word of the Father John 1.1 These two Epithites Christ claims to himself Mat. 11.27 John 1.18 When he saith No man knows the Father nor hath seen God save the Son In this he assumeth to be his Fathers Wisdom We are not wise enough to ascend to such an height And to be his Word in that he revealeth and doth declare him unto men In which respect he is called a Prophet And that Prophet Deut. 18.15 2. Theological or divine word from God to men viz. The holy Scripture of the old and New Testament Luke 11.28 And what is taught in them and learned from them Acts 11.19 2 Tim. 4.2 Preach the Word be instant c. Reprove c. Ap. This is a created and inspired word to make us wise unto salvation 2 Tim. 3. 15 16 17. 2 Pet. 1. 19 20 21. We have a sure word of Prophecy c. And this Word of God made known to us by Christ c. is 1. Good so said Hezekiah 2 Kings 20.19 though the Message was sad And the Lord himself said I will perform my good word to you after seventy years Jer. 29.10 and Heb. 6.5 6. Ye hear the danger of them that have tasted the good word of God if they fall away their case is woful And this Word of God that is so good is also 2. Pure Psalm 119.140 Very pure Ergo Thy servant loveth it yea Every word of God is pure saith wise Agur Prov. 30.5 3. True so said David 2 Sam. 7.28 In his devout prayer to God And Christ himself in his most affectionate prayer to his Father John 17.17 4. Gracious All wondered at the gracious words of Christs mouth Luke 4.22 5. Precious yea that most of all when we
Psalm 50.15 And the Church acknowledgeth it her dutie to perform it Psalm 65.1 2. Praise waiteth for thee O Lord and unto thee c. O thou that hearest prayer unto thee shall all flesh come Or to all or any one person in the Trinitie that holy Hymn Esa 6.3 Vulgo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is directed to the three Persons of the Trinitie to them all as may appear from John 12.41 Acts 28.26 27. Mat. 28.19 Revel 1.4 5. Or to any one Person viz. To the Father Dan. 9. To the Son Psalm 45.7 Col. 3.17 To the Holy Ghost 2 Cor. 13.14 The worship of Christ was commanded by the Father Heb. 1.6 and practised by many viz. the Centurion the Lepers the Blind-men St. Steven and he Revel 22.20 It is safe to pray to one person ss Thin Inclusive not Exclusive of the Rest IV. By whom or by What means may we make addresse to God Answ Only by Christ the Son of God He is the only Mediator and in him will the Father be honoured Some have many Lords many Mediators viz. Saints Angels but where doth God give them Commission to be Masters of Requests for him But to the Church there is one Son one Name one Altar one High Priest in whose Hand alone they offer up all V. Vouching the End of our praying Observe it is not to acquaint him with what he knows not or to mind him of any thing forgotten Or to move him to any mercie as if he were backward thereto as if we could prevent him in forwardnesse for the Creatures good But it is to acknowledge out dependencie and his Soveraigntie and to make a way or thankfulnesse and a holy and right use of mercies when received for if God should bestow upon us Non Petita we should easily ascribe them to our selves or to chance Alsted Th. Cat. p. 726. VI. For what things must we pray Answ 1. Not for every thing For every thing will no more bear a Prayer then every stream a ship or every back a weighty burden But prayer may and must be made for all things comprehended in the Lords Prayer there 's their Rule For whatsoever makes for the glory of God and for our own salvation and for all the means conducing thereunto and only for such things for spiritual good things without condion and for temporal with the condition if God will and that it be for our good as that Leopard did Mat. 8.2 if thou wilt For you must note that all the things we pray for must be warranted under some precept or promise in general though not expresly and be of some weight or importance either in it self or by circumstance But we must never pray far any unwarrrntable or any wicked thing as Gamesters and Thieves c. do such prayers are abominable Alsted Theol. Cat. p. 745 735. Dr. Harris p. 142 VII Quest For whom must we pray Ans For all men especially the Elect. 1. All men are our Neighbours whom we ought to love as our selves 2. But the Elect are our brethren fellow members of the same mystical body and one body with us in Christ Jesus In that prayer John 17.11 22 23. Christ prays for it and the Apostle affirms it Rom. 12.5 1 Cor. 12.12 13. Therefore we must have chief or special respect to them For Charity begins at home Thus we must pray for them in the first place Me must pray for men of all orders ranks and degrees whatsoever high or low rich or poor one with another For Infidels Hereticks excâ—mmunicated persons Enemies and Persecutors All Relations are to pray for each other mutually 1. Ministers for the whole Church and specially for the people committed to their charge Ephes 2.16 to 20. and 3.14 to 20. And the people for their Ministers as the Church did for St. Peter in prison Acts 12.5 2. Magistrates for their Subjects as David did 2 Chron. 29.18 yea though they be rebellious as Moses did Exod. 32.11 And Subjects for their Magistrates as Psal 20. 3. Husbands for their wives as Isaac did Gen. 25.21 And wives for their husbands 4. Parents for their Children and Children for their Parents 5. Masters for their Servants and Servants for their Masters 6. Generally we must pray one for another Jam. 5.16 ☞ By mutual prayers we may prevail more for the greatest good one of another then we can effect by any other means whatsoever Quest Now if it be asked Whether it be lawful to pray against others Answ I answer Prayers of this nature are of two sorts viz. 1. Quaerela 2. Imprecatio Complaints or Imprecations 1. Complaints of the Saints to God now these are then when in their prayers to God they do mention the multitude Malice the Cruelties Injuries and Insultations of enemies over them as Hezekiah did when so railed upon 2 Kings 19.10 14 to 20. The desertion of friends as it befel David The greatness of the Afflictions and their own infirmity and inability to bear and withstand them ☞ Of these the Psalms the Lamentations of Jeremiah and of most of the Prophets are full of examples Ap. These are very lawful and out of question very good because God only can restrain repel subdue or convert or change the minds of such enemies 2. But as for the Imprecations of the Saints which are made only against Gods and the Churches implacable Enemies and which are indeed but Prophetical Denunciations by which the judgements and punishments which shall befall such enemies are evidently and clearly foretold if they do not repent Such as these are usual in Scripture and the form of them is by Maledictions and Curses upon such enemies as it is manifest in them every where Ap. And these are or may by lawful but with these conditions 1. Imprecations must be only against such as God hath cursed and that are his Enemies 2. It must be in the cause behalf and for the sake of God and not from any private hatred and desire of revenge 3. It must be with the condition that they are incurable and past healing or amendment 4. Neither may we rejoyce at the destruction of them simply considered as men but at the vindication of the glory of God and deliverance of his Church from destruction ☞ As for the Requests of Moses and Paul against themselves for others sake Exod. 32.3 Rom. 9.3 You must note That those Prayers are not to be understood simply and absolutely but conditionally if it might be with Gods good pleasure And each of those Wishes or Requests did spring from no common but from a most excellent faith acting by a singular extraordinary and incomparable Charity and is not therefore to be drawn into common example VIII How should we pray and what are the things requisite to religious prayers I answer 1. Frequenter frequent and often The many Precepts and Promises of God to and for this do prove it sufficiently And the continual meditation upon Gods promises especially such
lawful imployment the safer he is Diligence in Duty is our safety and Satan hath the less advantage against us The Bird upon the wing in flight is safe from Gun-shot till she stoop to the lure the Bait laid for her then she is in danger ☞ David in his Wars and Solomon whilest in pious Works of building the Temple were very right in their way But when at ease and out of good imployments each of them met with a fiery dart of the devil The first by anothers mans wife 2 Sam. 11. And the second by a multitude of Wives 1 King 11.1 which made a wound and left a scar almost indelible which before they were free from 3. It is by the instruction of this sword the word of God that Kings reign and Princes decree justice c. Prov. 8. That Kingdoms are established and prospered yea the very foundations of the earth were laid and the heavens established and all things governed by this Word Thit is the best sword of defence for any Countrey Nation or Kingdom yea and for the whole world Where this is wanting there is no safety but all goes to wrack The Nations are naked and exposed to all kind of Trouble Danger and Destruction 2 Chron. 15.3 to 7. ☞ In this lies the hope of Englands happiness and the misery and confusion of Infidels and Indians through the want of this 4. It hath a great influence upon life it self For by it our dayes are prolonged Deut 32.46 47. And the years of our life increased Prov. 9. By this our ways are made safe and our sleep secured Prov. 3.23 24. And our life it self is given and defended hereby Eccles 7.12 Wisdom is a defence and money is a defence but the excellency of knowledge is That wisdom giveth life to them that have it 5. By this Sword we do defend our selves in our best parts and abilities For by this our Souls are converted Understandings enlightned Thoughts purged Affections sanctified Wills confirmed to the Will of God Memories stored Consciences cleared Hearts changed cheared and comforted which before were as flint or Adamant 6. With this Sword we defend all our Graces Faith Hope Charity Patience Perseverance 7. With this Sword we do defend our selves from and against Idolatry Infidelity Heresie Strange Religions Mens Traditions Carnal security Presumption in iniquity Desperation of Mercy Idleness Evil Company Pride and vain Glory all manner of ungodliness and wickedness of Conversation usually practised by men in several kinds as you may see more at large in Mr. Tho. Becons Book intituled The Governance of Vertue printed above an hundred years ago 2. These things lead me to a second Use of Exhortation For since this sword of the Spirit is so exceedingly useful both for offence and defence 1. Let us be perswaded to let the Word of God dwell in us richly or plentifully as Col. 3.16 2. And let us labour to be like Apollo mighty in the Scriptures Acts 18.24 28. 3. And to use this sword so well in our several Stations Vocations and Occasions as that according to our ability and opportunity we may become instrumental that ignorant men may be instructed disordered men reformed dull Memories quickned cold zeal inflamed the afflicted comforted and the distressed relieved that errour may be convinced vice corrected death may be avoided and life eternal through Christ obtained In a word to conclude by this Word the righteousness of God is revealed the Church is sanctified and at last everlastingly saved and glorified in heaven so that we may well conclude with the wise man Prov. 8.34 35. He is a blessed man that heareth attendeth upon and gaineth wisdom by this word And with the Kingly Prophet his father Psal 19.11 That in the keeping and making a right use of this word there is true true safety as well as a great reward 7. This verse leads me to and gives us in the last piece viz. the 7th of our spiritual Armour wherewith to resist these mighty enemies before cited And this seventh piece of Armour is propounded last yet not as the least and most useless piece of the rest but of great concernment in reference to all the rest For we are commanded before Vers 10 11 13. To be strong in the Lord to take unto us and to put on the whole armour of God and how shall this be done without prayer to God to help us herein Besides how shall we get any good either in the way of offence or defence by all the former pieces viz. Truth Righteousness Gospel Faith Hope and the sword before named if God do not furnish us with them and give us wisdom and strength to make use of them aright until we have gained the victory Thefore to all these to bring up the rear and also to arm you compleatly add this seventh and last piece of our spiritual armour viz. Prayer and Supplication betwixt which I think you need not make use of that nice distinction betwixt them viz. That Prayer is put for Deprecation of some evil or temptation that it might not overtake us And Supplication is an earnest request to God for his help and grace against the evil of Temptations that may befal us 1 Cor. 10.13 There hath no temptation taken you c. So Paul did 2 Cor. 12.8 9. both the words being promiscuously used and usually taken for the same thing Now this last piece of our armour is both offensive and defensive it subdues our enemy and supports our selves and this Prayer and Supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratio Obsecratio Arias Mont. Thus conjoyned together do intimate to us the very nature of Adoration when any one doth humble himself before God and doth ask any thing of him and doth imply 1. An acknowledgement of the Omnipotency c. of God and Christ and Ergo doth adore and obsecrate him as the only God and Saviour 2. And of his own Indigence which sets him upon supplication for help and this is the first condition of true prayer The conditions of Prayer are divers you have had the first And 2. The next is when you must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Always i. e. in every opportunity as ost as necessity requires When Evils and Enemies invade and assail vs we had need fly to God and have recourse to Christ for help Psalm 50.15 Call upon me in the day of trouble I will deliver Luke 18.1 7 8. That men ought alwayes to pray Note That he speaks of free voluntary prayers and occasional Not of the ordinary prayers of the Church or several Families nor in favour of them that are ever babling as the Euchitae praying Hereticks who rejected all Ordinances Vocations Alsted Dr. Sclat p. 508. III. Prayer must be in the Spirit the holy Spirit is the procreant cause of our prayers and our own spirits must be set to work also it must not be only with our lips or in Hypocrisie as they did Esay 29.13
very apt to be misapprehended by some sinister Eares I am clearly for a Liturgie or form of Gods publick worship or Service as singularly useful to the Order Unity and Peace of the Church a great help to the weak both Ministers and others and a meanes to prevent many inconveniencies which will befall through the want of it as schism faction c. And in this I am sure I have all the Christian Churches in the World Greek and Latine Eastern and Western and that in the Primitive the first and best times on my side Jac. Armach Besides much Scripture Authority cited by Armach Neverthelesse my esteem of a Liturgie or form of Gods publick worship and service be as I have spoken Yet in answer to the Question propounded I would be alwayes understood with this Caution viz. That I would have none Rest or Rely upon any form of publick worship devised by men as all-sufficient either to the discharge of a Ministers duty or to the salvation of a particular Christians soul 1. For to speak first to the latter of these It is impossible for any particular form to reach all the necessities Corruptions Temptations wants Weaknesses Infirmities Defects and particular Occurrences incident to men There will ever be occasion to observe that Precept of our Saviour Mat. 6.6 Enter into thy closet c Christ himself made use of other prayers upon occasion He prayed all night and in several places Luke 6.12 Let our Addresses to God be secret and private for secret sins and sorrows of soul and God that doth hear in secret will reward us openly Mat. 6.6 ☞ In a word Let not a publick form exclude or extinguish our private Devotions nor let our private Devotions justle out the publick Form causing us to neglect or contemn it as Fanaticks do Let both go hand in hand frequent the publick Form devoutly and use private prayers seriously and be we thankful to God for his good Spirit that doth assist us with Grace to make use of both as helps to the heavenly Jerusalem 2 As for the former touching the discharge of a Ministers duty if that be not sufficiently done by this Answ I blush to hear any Minister talk so nor did I ever think him fit for the Ministry that did so Publick forms are to be used for Order Unity c. but this is not all not col Ha. Adam of the man or Minister ☞ For besides this we have a word not to be dispensed with Ezek. 3.17 Hear the word at my mouth c. A great Command John 21.13 16 17. Feed my sheep serious advice trebled 1 Cor. 8.16 Wo unto me c. A severe aprrehension 2 Tim. 4.1 2. I charge ye c. A dreadful Charge it is to omit all other places that enforce this I could never think that these and such as these places could ever be answer'd with the bare observation of any Form of Gods publick worship divine Service or Administration Ap. If any of my own profession dare appear before the great Tribunal at that great and terrible Day of the Lord upon this account I must professe to you all I dare not so appear nor durst I ever be so presumptuous The good Lord pardon our defects and strengthen us to his own work for who is sufficient for these things 2 Cor. 3.16 Thus if the Agent or Preacher be too dull in his place 3. Now this Reproof is against such Preachers as are diverted to a wrong way of winning souls which is when Ministers think to prevaile by rigour storms and continual Thunder rather then Lenity the still voyce when God appeared to Elijah 1 King 19.11 to 29. it was not in the whirl-wind nor earthquake nor Fire which yet were useful for preparation paration c. but in the still voyce which gave Gods direction for the anointing of Hazael Jehu and Elisha to revenge Gods Quarrel against Idolatry and to rectifie things so far amisse But though this still voyce be for the most part the most prevalent and this mild way of winning Souls be most usual and useful Yet this must not exclude the sharpnesse and severity of a Preacher upon just occasion there is a time and place for Boanerges Mar. 3.17 to Thunder and the Apostles Rod 1 Cor. 4.21 is as to Children better then Bread in some cases Or a Barnabas to comfort the Prophets did so of old they spared no persons no crimes Eze. 21.25 You prophane And our Saviour took his time to tell the Jewes that they were of their Father the Devil John 8.44 and the Apostle calls them foolish Galatians when they were so soon bewitched not to obey the Truth c. Gal. 3.1 Ap. These things are useful to prepare the way of the Lord the terrours of Mount Sinai prepared them to receive the Law and the wind c. at Horeb the Prophet for the still Voyce 1 Kin. 19.11 and the Law is our School-master to bring us to Christ Gal. 3.24 25. Obstinate Offendors must have answerable Rebukes men are of different tempers some like Nettles must be handled hard others like bryers gently But yet as the Lord in Judgment doth remember mercy so must Love be mixt with all this But then these preparations being thus made the still Voyce behind us gives us the encouragement Esay 30.21 saying This is the way walk in it c. Lenit as apostolici spiritus obsecrationibus magis agit quam rigidis jussis Paraeus Gasp Olevianus Haec ratio docendi mazime convenit Ministris Dei ne pro imperio dictatorie rigide postulent quod praecipient lenitate precibus facilius obtinent ab Auditoribus 1. Apostolical Lenity doth act more by kind Intreaties then by rigid Commands and Ministers that teach thus do not so much imperiously and magisterially dictate as ministerially and friendly Request by which they do soonest gain upon their Hearers Paroeus Olevianus Acts Monum Fox Vol. 3. p. 146. It is Recorded that there was such an austere gravity and severity imprinted in the Countenance and discourse of that Renowned Martyr Mr. Hooper Bishop of Worcester and Gloucester even to the terrour of the Spectators that it was sometimes wished that it might have been a little more popular and familiar then let Lenity and Gravity be mixt to win the Souls of all ☞ And a Teacher must take heed of being quarrelsom for trifles too much seeking himself and the like and must so behave himself that he may say truly with the Apostle 2 Cor. 12.13 14. I seek not yours but you and the people may assent thereunto having nothing to say to the contrary and then they are like to be successeful Thus much for the Reproof of the Agents or Teachers when they are either too dull or diverted amisse 2. The next Branch of this use of Reproof is against all such Patients or Hearers as are either too hard or disaffected 1. They are hard that will admit no
be overtaken in a fault c. Yea and bear ye one anothers burthens c. For if any man think himself to be something when he is nothing he deceives himself We should be tender in such cases and moderate severity Salsedinem correptionis amor Christi temporet Dilectionem proximi Sal justitiae condiat Let the love of Christ and of our Neighbour temper and season the sharpness of Reproof and punishment for it may be our owne case and nothing should incline us to mercy more then proprii periculi cogitatio that we are in danger of the same non ignara mali c. could Dido say Virgil. ☞ And Note that they commonly are the most severe Judges of other mens faults that are most forgetfull of their own But it should not be so with us we must bear each others Burden by having compassion of our Brethrens failings and infirmities and doing our best to relieve and restore them 8. And lastly To encrease our love and thankfulnesse to God when we are restored recovered as David did when he had been near Hell c. Ps 116. per totum and Hezekiah Esay 38.9 to 21. when he was past all hope of Life and did chatter like the Crane or Swallow and had been in great bitternes yet then the Lord was ready to save him and therefore saith he I will sing my Songs to the stringed Instruments all the days of my life in the House of the Lord v. 20. He would praise the Lord both in publick and private for so great a mercy Thus the memory of Gods mercies should abide with us when the Act is over see Psalm 341 c. as the savour doth in the Box or Bottle when the Civet and hot Water are out or absent Thus the Best may have their Abatements their Troubles and Trials their Clouds and Eclipses in this Life And thus much be answered by way of Concession But now 2. As to the Thing objected I do answer for mitigation 1. To the first touching the stature of perfection c. You must know that all have not the same dimensions of Grace that none can attain to their full growth in this Life do you endeavour it and use the means and you are safe 2. To the second as to their fear of decay in Grace and want of love to it Consider that in Grace there is the newnesse of it at first and the worth of it alwayes Now in our first conversion we are most taken with the Excellency of Grace though we may prize it at as high a Valew and worth ever after As we are with Land and Jewels we are most taken with them at the first yet we valew them at as high a rate many years after The Schoolmen distinguish of Love Intensivè or Appretiativè Let your love to Grace set a valew upon it though the ardour of your Affections do not alwayes flame alike towards it 3. To the third touching the sense of Gods Favour c and the assurance of our own salvation You must consider That no man is alwayes alike either in Bodily health or spiritual Comforts we must expect vicissitudes and bear them And as to our assurance Be sure to secure the Certitudo Adhaerentiae though the Certitudo Evidentiae be absent The Assurance of evidence is haveable by strong Christians but all true Christians have the Assurance of Adherence They are sure they do cleave only to Christ and depend upon him for their salvation and upon no other Saint or Angel c. And to him they live and apply themselves in their Conversation This Assurance being secured the other will follow in Life or Death 4. To the fourth touching Satans Buffettings Temptations c. Neither look to be fully freed from them in this world the best have born them but Glory is coming that will free us from them all Rom. 16 20. Thus much in Answer by way of Mitigation Now thirdly I answer in the way of Consolation to weak Christians That nevertheless the fore-named Scruples Doubts and Fears c. which may be their great Affliction yet their comfort is and may be that they shall not fall away totally and finally from Grace and that upon these Grounds viz. 1. Election 2. Vocation 3. Gods covenant and Promises 4. Christs All-sufficiency and 5. the Seal of the Holy Ghost 1. Election of God is firm and sure an Act of Gods free Grace Hence all things work together for their good c. and who can lay any thing to the charge of Gods Elect c. Rom. 8.28 to 35. For the gifts and Calling of God are without Repentance Rom. 11.29 2. Vocation Our Calling is unto Eternal Glory by Christ Jesus 1 Pet. 5.10 By which God infuseth into the Elect a principle of Duration and continuance and hereupon it is called Radix insita a Root deeply fastened or setled in us Such have Root in themselves which the seed in the stony ground wanted Mat. 13.20 21. therefore dured or continued but a while Sermo insitus An ingraffed Word which as a graff turns the stock into its owne Nature a Metaphor from graffing c. James 1.21 Or an implanted Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will grow up encrease and continue long with you Semen manens Immortale a seed remaining in us 1 John 3.9 and we are said to be born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever 1 Pet. 1.23 For as Psalm 119.89 We may all say For ever O Lord thy Word is setled in Heaven as David did Unctio manens An Anointing which abideth in men and teacheth them all things 1 John 2.20.27 the Word Spirit of God will safeguard you from false Teachers The Spirit that Anointed Christ for a King and Priest hath also anointed you to be such spiritually Revel 1.6 that you may be able to stand against false Teachers and from Christ as from a Spring or Fountain the Graces of Gods Spirit are communicated to us John 1 16 Col. 1.19 For it pleased the Father that in him should all fulness dwell ☞ This is no new Light to make men contemn their faithfull Godly Teachers Sed contra but a true Light to teach us to honour them and obey their godly Doctrine Spiritus inhabitans the Spirit of God dwelling in them 1 Cor. 3.16 6.19 A most desireable guest which infuseth and supporteth grace in us and will not suddenly change his habitation Let it be our care not to grieve him quench or resist his graces or motions c. but to please him in all things Fons aquaesalientis in vitam aeternam Joh. 4.14 A well of water springing up into everlasting life i.e. The grace and spirit of regeneration with the blessed fruits thereof with which their weary souls shall be so refreshed and they themselves so supplied and furnished with all good That they shall be satisfied as in the