Satan and our owne lusts as for a time he gaue Dauid ouer §. 62. Of the assurance of Faith THe ground of the latter extreame is that they feele the flesh in them they are very weake and prone to fall away and many in all times haue fallen away Answer These that are thus tempted must know that the cause of our assurance is not in our selues but in Christ our head as we lay hold of him so he fast holdeth vs for there is a double bond whereby we are knit vnto Christ one on Christs part the other on ours That is the Spirit of Christ Hereby wee know that wee dwell in him and he in vs because he hath giuen vs of his Spirit This is our Faith for Christ dwelleth in our hearts by Faith Now though our Faith should let goe her hold yet Christs Spirit wōld not let go his hold This ground of assurance the Scripture expresly declareth for saith Christ I know my sheepe I giue vnto them eternallife and they shall neuer perish now marke the reason There shall not any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wherefore the Diuell and all his adherents can doe no more to put out the light of Faith and plucke vs from Christ then all Creatures on Earth can to extinguish the light of the Sunne For why The Sun from whence this light commeth is farre aboue all they cannot come at it So Christ on whom our Faith is founded is farre aboue all our enemies Christ must be plucked out of Heauen if true Faith vtterly fall away 2 Let the fore-named weake ones consider that as the flesh is in them to make them weake so also the power of Christs Spirit is in them to make them strong Though the spirit suffer the flesh sometimes to preuaile it is not because the flesh is stronger then the spirit or the spirit weaker then the flesh but because the Spirit in wisdome will haue vs see our weakenesse see in what need we stand of the power of God flie to God depend vpon him and at length the Spirit will preuaile and get full conquest 3 As for the fals of other wee know not what they were in truth §. 63. Of the grounds of Scripture for perseuerance TO be freed from this last temptation they which are subiect thereunto must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith which are such as these He that beleeueth hath euerlasting life and shall not come into condemnation but is passed from death vnto life He that drinketh of the water that I shal giue him shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vp into euerlasting life This is the victory that ouercommeth the World euen our Faith Hee that beleeueth on Christ shall not be confounded They that trust in the Lord shall be as Mount Zion which cannot be remoued but abideth for euer The grounds of this stability of Faith are in the Scripture noted to be these 1 The constancy of Gods loue mercy truth couenant calling gifts and the like which is set forth by these and such like promises as these be I haue loued thee with an euerlasting loue With euerlasting kindnesse will I haue mercy on thee My mercy shall not depart away from him The Lord hath sworne in truth hee will not turne from it I will make an euerlasting couenant with them The calling and gifts of God are without repentance 2 The perpetuall efficacy of Christs intercession manifested in one particular example which is to be applied to all his Elect for what he said to Peter I haue praied that they Faith faile not he performeth for all 3 The continuall assistance of the Holy Ghost in which respect it is said That hee shall abide with vs for euer and that hee which hath begunne a good worke will finish it If well we weigh and apply these and such like testimonies of Scripture though we worke out our saluation with feare and trembling yet shall we not be fearefull and doubtfull of the issue §. 64. Of preseruing and encreasing Faith AS a preseruatiue against those two poysonous potions and as a meanes to keepe vs in the right way from falling into any of the two extreames diligent care must bee vsed to preserue and encrease this precious gift of Faith for if Faith be kept aliue so as it may beare sway in vs it will keepe vs both from boasting and doubting Two especiall points there be which make to this purpose 1 A conscionable and constant vse of the meanes which God to this end hath appointed 2 Faithfull and hearty prayer for Gods blessing on those meanes The meanes are two First the ministery of Gods Word Secondly the administration of the Sacraments §. 65. Of vsing the word for increase of Faith VVEe haue heard before how Faith was bred by the word now the word is like to a kind natural mother which giueth sucke to the child which shee hath brought forth whereupon saith the Apostle As new borne babes desire the sincere milke of the word that yee may grow thereby He had said before That we were borne anew by the word of God Here hee sheweth that the Word hath a further vse namely to make vs grow For by the Word the promises of God which at first were made known vnto vs and whereby Faith was bred are againe and againe brought to our remembrance the tender and offer of them oft renewed so as thereby our Faith which otherwise might languish away thorow our own weakenesse and Satans temptations is not onely preserued but exceedingly quickened strengthened and increased Vse Our care therefore must be diligently to frequent the publike ministery of the Word for by it Christ is lift vp in the Church as the brasen Serpent was in the Wildernesse Yea also to reade and search the Scriptures in Families and with our selues alone We heard before that we must attend on the Word till we find Faith wrought in vs. Here we further learne neuer to giue ouer but so long as our Faith hath neede to be confirmed and increased which will be so long as we liue in this world to vse the Word Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue we must labour for a further benefit to be established and confirmed thereby more and more in our most holy Faith §. 66. Of vsing the Sacraments for increase of Faith THe Sacraments are purposely added for this end to strengthen our Faith which they doe two wayes First they are Gods seales added vnto his word that by two immutable things Gods promise and Gods seale wherein it
still with their armour looking for a fresh assault and for more conflicts §. 3. Of Christian valour 1 VVE must be of a valorous couragious mind against all our enemies standing stoutly against them and bidding defiance to them all euen as Dauid stood against Goliah How needfull this is in war against flesh and blood appeareth by Gods earnest vrging of it to Ioshuah But much more needfull it is in war against Spirits For they though bold enough yet are daunted with the stout standing of Christs souldiers but heartned with timorousnesse Besides the courage of some valourous souldiers addeth spirits to all their fellowes That we may with courage stand against our enemies obserue these and such like grounds of encouragement 1 That the Lord is with vs and will not faile vs. 2 That we fight in his name and power but our enemies in their owne 3 That out battell is most iust and we fight in a iust cause 4 That wee fight with enemies spoiled whose weapons are blunted whose power is limited 5 That we haue promise of victory and so are sure not to be ouercome §. 4. Of keeping our ranke 2. VVE must be careful to abide in the place where our Lord hath set vs. For this know that we haue a doubling calling one generall as we are Christians The other particular as we are distinguished in Church Common-wealth or Family Accordingly these two points are to be obserued 1 That we remaine stedfast in the true Church where the Lords banner is displaied that we retaine our profession and start not from it for gaine as Demas or persecution as they which forsooke Paul Stragling souldiers lose the succour of their Captaine and helpe of their fellow souldiers Such straglers from Christs armies are separatists heretikes time-seruers and all reuolters 2 That wee be conscionable and diligent in the seuerall functions of our particular callings as in the Common-wealth Kings Iudges Iustices all Magistrates all Subiects also all of any Office Trade c. In the Church Ministers other Church Officers and people In the Family Masters and Seruants Husbands and Wiues Parents and Children For this ende are particular duties prescribed to particular functions in Gods word Many weighty reasons there be to vrge this 1 God hath appointed to euery one his distinct place Now it was the commendation of Christ and of Moses that they were faithfull to him that appointed them 2 Euery one shall bee called to account for those duties which belong to his particular calling according to that which was said to the Steward Giue an account of thy stewardship Luke 16. 2. 3 The order wherein euery one is set is the very beautie of the Church and of the body of Christ as the seuerall places of seuerall members are the grace of a naturall body Yea this order is the strength of the Church as in an army in this respect the Apostle saith that the body of Christ is fitly ioined together and firmly compacted 4 The graces which God bestoweth on vs as faith loue obedience patience wisdome c are best exercised and manifested in our particular callings 5 In our proper distinct places wee haue the Lords promise of protection but not out of them Many iudgements hath God executed on busi bodies that entred vppon others places instance Corah and his conspiracy Absolom Vzziah c. Wherefore wee are to take good notice of our particular places and of the particular duties belonging vnto them and both pray and labour for skill and ability to performe them It is the wisdome of the prudent to vnderstand his way §. 5. Of watchfulnesse 3. VVEe must be warchfull and stand vpon our defence against our enemy hee as a thiefe will suddenly set vpon vs comming when we are not aware of him For the better performance of this duty we must take heed of such things as may breed in vs a spirituall slumbering and drowsinesse as are earthly delights and pleasures worldly cares c. They which will watch must be sober §. 6. Of perseuerance 4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence thus may we better stand in the spirituall combate then in our outward bodily fight for our bodies haue need to haue the armour put off for their ease and refreshing but our soules haue no such need The armour of God is not burdensome to the spirit Of this duty I spake more fully in the 12. § of the fourth part Thus much for the duties which this first word stand implieth THE SECOND PART The kinds of the peeces of Armour prescribed §. 1. Of the seuerall peeces of the Armour of God in generall THe next point is concerning the meanes or manner of standing in the words following hauing your loynes girt c. In the 14. 15. 16. and 17. verses there are sixe seuerall graces of the Spirit compared to sixe seuerall peeces of Armour which are especiall meanes to make vs stand fast They are these 1 Verity Compared to 1 a Girdle 2 Righteousnes 2 a Brestplate 3 Patience 3 Shooes 4 Faith 4 a Shield 5 Hope 5 an Helmet 6 Word of God 6 a Sword Out of this particular enumeration of these seuerall graces and peeces of Armour I will deliuer three or foure generall obseruations and then distinctly handle them one by one as they lye in order §. 2. Of defending our selues MOst of these seuerall peeces euen all of them but one are defensiue that one which is offensiue namely the word of God compared to a sword is also defensiue as well as the rest whereby it is intimated that Vse Wee that are Christians must rather seeke to defend our selues then annoy others This was represented in that combate which our Lord fought with the diuell For Christ was led aside of the Spirit into the wildernesse and being there the tempter came first vnto him and first set vpon him here we see that there was a necessity to moue Christ to fight and that in a double respect First in that he was brought into the lists Secōdly that being there he was assaulted In this fight Christ especially aimed to defend himselfe and to repel his aduersaries weapons Therfore all his answers are framed directly according to Satans obiections The like we may obserue in his conflicts with the instruments of Satan the Scribes Pharises Herodians c. as also in those conflicts which his Prophets Apostles and other Saints haue had with Satan and his instruments Hereby we see that we fight in a iust quarrell for what iuster cause can there be then for a man to defend himselfe and his owne right Obiect But defendants are oft in the greatest blame Answ True when they keepe men from their owne right and make them recouer it by force
himselfe we haue no warrant in all the Scripture for it and therefore it must needs be a matter of impiety besides it is against very nature it selfe for No man euer yet hated himselfe and therefore it must needs be matter of iniquitie and iniurie Obiect Many of the Saints haue made imprecations against themselues as Dauid Salomon and other who in their oathes vsed these and such like words God doe so to me and more also Answ 1. When an oath is taken in truth not falsly in iudgement not rashly in righteousnesse not wrongfully the imprecation expressed or implyed therein is not simply made as if he that tooke the oath desired any such thing to fall vpon himselfe but vsed onely for a more vehement testification of the truth to moue the hearer the rather to giue credence thereunto or else to binde him that sweareth the more stedfastly to performe his oath 2 If any of the Saints haue vsed imprecations in an oath falsely as Peter or rashly as the Princes in Ioshuahs time or wrongfully as Dauid their examples are no good warrant Obiect 2. A wife suspected by her husband was bound by the Law to make imprecations against herselfe Answ She was not bound to doe so For if she were free of the crime laid to her charge that imprecation waâ— no imprecation but if she were guilty then she ought to acknowledge her fault and not curse her selfe If being guilty she assented to that imprecation it was her owne fault and not the bond of the Law Vse Vse How impious are they against God how iniurious against their owne soules who vpon euery light occasion yea and that many times falsly for common rash swearers are oftentimes falseswearers do imprecate direfull vengeance against themselues as I would I might neuer stir I would I might neuer eat bread more I would I might die presently I would I might be swallowed vp quicke I would I might be damned Oh fearefullâ— the Iewes of ancient time were so fearefull of vttering imprecations that when in their oathes they had occasion to vse them they would either expresse them in generall termes thus God doe so to me and more also or else leaue them cleane out make the sentence imperfect as if I do this or if I do not that or if this be so and there stay Thus Dauid If I enter into the Tabernacle of mine house If I goe vp into my bedde If I giue sleepe to mine eyes And thus Zedekiah vnto the Prophet Ieremiah As the Lord liueth which made vs this soule if I put thee to death If I giue thee into the hand of these men that seeke thy life Yea thus God himselfe I haue sworne if I lie vnto Dauid And againe I sweare in my wrath if they shall enter into my rest To shew that this is the right translation of that forme of speech the Apostle alleadging that forme of Gods oath so translateth it What doth this teach vs but that we should be very fearefull to vtter any imprecation against our selues especially to doe it falsly or rashly the Iewes which caused Christ to be crucified and their posterity to this day haue felt the woe and curse of that imprecation which they made against themselues when they said to Pilat of Christ His bloud be vpon vs and our children So hath God caused the vengeance of many others imprecations to fal vpon their owne neckes and that in iust iudgement §. 56. Of the persons against whom imprecation may be made WHerefore lawful warrantable imprecations are to be made against others those other to be enemies enemies I say not our owne priuate enemies in particular causes betwixt vs and them for these must be prayed for as we heard before but publike such as are enemies to God his Church and Gospel yea also obstinate desperate reprobate enemies who neither will nor can bee reclaimed as were Corah Dathan Abiram against whom Moses prayed Such were those against whom Dauid so earnestly praied Psal 109. 67 c. and whom S. Paul wished to be cut off Such an one was Alexander concerning whom S. Paul thus prayed The Lord reward him according to his works meaning his euill works 1. Quest. How can such be discerned Answ By an ordinary spirit they cannot be discerned but onely by an extraordinary spirit euen such a spirit as the Prophets and Apostles had to whom God by his spirit reuealed what such and such persons were against whom they prayed Wherefore when the Disciples would haue caused fire to come downe from heauen and consume the Samaritans Christ said vnto them Ye know not of what spirit ye are 2 Quest. How then may ordinary persons make imprecations against any Ans No ordinary man can lawfully make any imprecation against the persons of any particular distinct men Only in these three respects may imprecations be made 1. Indefinitely against all such publike desparate enemies as were noted before without any application of the imprecation to any particular persons no not so much as in thought and thus was that general imprecation vsed when the Arke went forward Rise vp Lord and let thine enemies be scattered And thus Dauid vseth many generall imprecations as Let them bee confounded which transgresse without cause Let them all bee confounded that hate Sion c. 2. Conditionally as when we obserue any to persist obstinately in persecuting the Saints and suppressing the Gospell to desire that if they belong to God it would please God to turn their hart or else if they belong not to him to confound them thus may impreiations be directed against particular men 3. Without any respect at all vnto their persons leaâ—uing them vnto God against their malitious plots and wicked deeds thus Dauid prayed against the wicked policy of Achitophel saying O Lord I pray thee turne the counsell of Achitophel into foolishnesse §. 57. Of the vnlawfulnesse of vsual imprecations AS for those vsuall imprecations direfull and hatefull imprecatioÌ„s such as my hart abhorreth to think of my tong is ashamed to name which prophane wicked men make against their neighbours vpon euery petty wrong and slight occasion they can neither stand with any true feare of God nor loue to man For to call vpon God who is A God of long suffering and great forbearance full of compassion and slow to anger to be a reuenger of euery little iniury argueth little respect of his greatnesse and goodnesse To wish Gods heauy vengeance to fall vpon the body soule goods or any other things which belong vnto our neighbour discouereth much malice no loue Such were those of whom Dauid thus speaketh Their throate is an open sepulcher The poyson of Aspes is vnder their lips Their mouth is full of cursing and bitternesse Many mens tongues