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
want it as 1 Sam. 3.1 When there was no open vision Bonacarendo c. 6. Sound a form of wholesome and healthful words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as conduce to the health of our souls 2 Tim. 1.13 rather wholesome then toothsome healthful than delicates not tainted with Errour or Heresie with any false or corrupt Doctrine 7. It is quick and powerful and sharper then any two-edged sword c. Heb 4.12 13. I. Which most properly may be applied to Christ For he is 1. Quick i.e. living beholding the thoughts and actions of men to reward them accordingly To distinguist Christ from Idols which can see nor do nothing Psalm 115.4.5 6 7. 2. Powerful i. e. omniscient and able to execute wrath upon the disobedient 3. And sharper then a two-edged sword which easily enters and makes way for it felf Ap. So Christ who is omniscient doth easily enter see and search the secret thoughts and inventions of the heart for all things are naked and open unto the eys of him with whom we have to do 2. This is also appliable to the word of God made known to us in the Scriptures and that in all the fore-named respects for it also is quick and powerful and sharper than any sword and is therefore styled The rod and spirit of his mouth Isa 11.4 wherewith the Lord shall consume and slay the wicked as with a sword sharp and of two edges as it is in Revel 1.16 where he speaks of Christ and his Word to his Church and to the Nations of the world And as it is thus applyed to the Word of God and of Christ made known to the world so is it also 3. To the Word of God in the mouths of his Prophets Apostles ond Ministers See Isa 49.2 He i.e. God hath made my mouth like a sharp sword as well as a Rod as it is called before where you must consider that Mouth is put for the Word of the Prophet as it is frequently in Scripture Gen. 45.21 He did Numb 3.16 according to the mouth i.e. Commandment of Pharoah Moses numbred them according to the mouth i.e. The Word of the Lord as he was commanded Consider also 1. Who it was that made the Prophets mouth thus like a sharp sword it was God the Father from whom all power is derived and communicated to Christ Mat. 28.18 It is he only that hath made his word in the mouths of his Messengers to be a sword of All-sufficient power and of admirable efficacy 2. To what end and purpose their Mouths are made so sharp I answer To subdue mens souls to the obedience of it even as men do subdue Nations by the power of a material sword so by this spiritual sword the Lord doth subdue us to the obedience of Christ And it is so with the mouths of Gods Messengers if you distinguish of it objective and have respect to the Objects and Parties whom it doth most concern to this further end viz. either for 1. Evil and Destruction to the wicked by denunciation and menaces of wrath against such 2. It is for the good and salvation of the godly by promises of Mercy and Goodness to them 3. And both these shall be thus effected and brought to pass by publishing that Word of God which is by him put into their mouths to these ends and all this shall as assuredly be fulfilled and effected as if they had done it themselves or had seen it with their eyes ☞ This is the work of Prophets and Apostles the Messengers and Ministers of Christ to do and perform in obedience and subserviency to him and then they have done their duty This you may see eminently in the Prophet Jeremy Jer. 1.9 10. Behold saith the Lord I have put my words in thy mouth To be as his mouth Jer. 15.19 To separate the precious from the vile Note that God sends no dumb Messengers And he appointed the Prophet and did set him over the Nations 1. For these ends as above named to root out or pluck up to pull down and to destroy as also to build and to plant Jer. 12. 16 17. 2. And by the same means before mentioned See God himself explaining this to the Prophet Jer. 18.7 8 9 10. If he threaten a Nation and they repent then God will repent And if he make promises to a Nation and bless them if they abuse all then not that God repenteth as man doth through over-sight or want of fore-cast or out of sickleness and mutability of mind for such grounds of Repentance are imperfections in man and cannot befal God Numb 23.19 But God is said to repent when he doth as men use to do when they repent 1 Sam. 25. 33 34. When he revoketh a doom that he had past and stayeth the execution of a sentence formerly denounced Gen. 6.6 7. God repented that he had made man c. 1 Sam. 15.11 That he had set up Saul to be King which doom and sentence as it was denounced because of mans sin so it is reversed when man ceaseth so to do the end being accomplished for which it was denounced viz. that it might not be inflicted as ver 7. So that as the School-men say Repentance in man is a change of the mind or Will But with God It is the willing of a change his mind and purpose abiding still the same as Jer. 20.16 Reg. Take the Rule 1. Gods Menaces are denounced with a condition if not expressed yet secretly implyed and intended viz. of Repentance 2. And his Promises likewise are propounded to people though in absolute terms oft-times conceived yet with the like reservation viz. not to take place but upon their perseverance in well doing unto whom the same are made Deut. 28.1 15. The blessings and curses to the same people 1 Sam. 2.30 of Elies house of King Sauls kingdom ' Thus you have seen this abundantly in the Prophet Jeremy And for the Apostles and others see 2 Cor. 2.15.16 17. We are a sweet savour of Christ c. and 4.7 We have this treasure in earthen vessels that the excellency of the power may be of God and not of us And 10. 4 5 6. The we apons of our Warfare are mighty through God ☞ See further the praises of this word This sword of the Spirit accummulated Psalm 19.7.8 9. That it is 1. Perfect converting the souls 2. Sure making wise the simple 3. Right rejoycing the heart 4. Pure enlightning the eyes 5. Clean enduring for ever 6. True and righteous altogether more desired then gold sweeter than honey By these we are warned and in keeping them is great reward ver 10 11. ejusdem 2. And the Word of God is usually compared to Seed Luke 8.5 And James 8.18 Of his own will begat he us with the word of truth And it is styled 1. Pet. 1.23 Incorruptible seed by which we are born again even the word of God which liveth and abideth for every Thus much shall suffice
for the proof of this point I might add Arguments 1. Excellency of this sword and that both in the offensive and defensive properties of it 2. From the Author of it viz. The Spirit But these in the Application will have their further Amplification and Enlargement Ergo I descend to it Uses are Use I. The first Use informs us of the Excellency of this sword both for Offence and Defence to the Enemy and our selves I. For Offence to the Enemy See 1. Satan For with this our Saviour wounded the Devil Mat. 41. 2. The sins of great ones How plain were the Prophets with Kings Nathan Micaiah Ezek. 21.25 with King Zedekiah 3. Errours Heresies and evil Opinions 4. Self-Interests and Unrighteousness 5. And the unruly Transgressions of all But now 1. Satan will try many tricks and wiles as Balack did by Baalam 2. Great ones will endure no Controul like the Princes in Jeremy 3. Errour pleads the Spirit 4. Self-Interests and unrighteous innocence Jer. 2.35 3. And the cross Multitude the vulgarity are all for Tumults and Uproars as Acts 19.24 and are set on mischief as they Exod. 32.19 Thus concerning this sword of the Spirit You have heard that the Sword is either Material or Spiritual And this spiritual sword is either Essential and uncreated or Theological Doctrinal or Evangelical created and inspired and conveighed from God to men That this Doctrinal Word is good pure true gracious precious sound and healing Qui me sanum fecit seu valetudini restituit Pas Lex p. 713. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrina sana 1 Tim. 1.10 The Apostle commands Timothy To hold fast the form of sound words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar seu expressam formam Habe teneto sanorum verborum quae a me audisti c. Arias Montan. Pas Lex p. 712. 7. This word is said to be quick and powerful and sharper than any two-edged sword Heb. 4.12 which is applyed to 1. The Essential uncreated Word the Son of God 2. The Word of God and Christ to the world called the Rod and spirit of his mouth And 3. To the Word of God in the mouths of his Messengers 1. To subdue mens souls to the obedience of it 2. To be for evil or good death or life destruction or salvation to the obstinate or obedient Ap. And this is the work of Prophets Apostles and Ministers of Christ in all Ages which himself doth explain to them Ier. 1.7 At what instant I shall speak of a Nation ☞ Not that God doth repent out of over-sight or defect of fore-cast or mutability of mind as men do but when he revoketh the doom he had passed and stays the Execution what he had denounced when his own end is accomplished either in the Repentance of the wicked or perseverance of the godly c. to whom and to which end all the Menaces and Promises Threatnings and Encouragements of God are made All which Menaces and Promises are ever to be understood with the condition or reservation there expressed by Almighty God How absolute soever they appear or by us may be apprehended in their Terms or Words 8. You have also heard the praises of this Sword the Word of God out of Psalm 19.7.8 9. in fix particulars 9. And that it is usually compared to incorruptible seed in several Scriptures 10. And also the Arguments or Reasons of this point viz. That Doct. The word of God is the true Christians sword wherewith he doth defend himself and offend his spiritual adversaries I say the Reasons do arise from its own Excellency in the use of it And the Author of it viz. The Spirit of God Here the War is spiritual and so is the Enemy and so also is the Sword All are spiritual and Ergo Thus suited one to another in this Warfare ☞ But the Reasons will meet with a further illustration in the Application of this point To which now I do now descend 11. And the Uses of this point are of Information Doct. The Word of God is the sword of all the faithful wherewith to defend themselves and to offend their spiritual adversaries to withstand repel subdue and cut off all Satans temptations and other corruptions which war against our souls 1 Pet. 2.11 ☞ Now the Word of God is called The sword of the Spirit because 1. The Spirit maketh this Weapon to our hands 2 Pet. 1.21 For holy men of God spake as they were moved by the holy Ghost 2. This Sword slayeth our spiritual enemies Isa 11.4 3. It is so sharp that it pierceth to the dividing of the Soul and Spirit Heb. 4.12 of the Joynts and Marrow yea of the Heart 4. Because it is no carnal but a spiritual Weapon 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty c. You have a brief account of what hath been already done we are now come to the Use improvement of the point You know upon this I entered the last day but I could only name some particulars to you not having time to prosecute any of them Of these therefore let me now speak a little more at large The spiritual Enemies I then named unto you were 1. Satan 2. The Sins of great ones 3. Errours Heresies and evil Opinions Self-interests and unrighteousness And 5. The unruly Transgressions and wickednesses of all people I. Use of Information This Use doth inform us of the Excellency of this Sword in the use of it both in the way of Offence and Defence to subdue and support 1. And for Offence the first enemy to be encountered with is 1. Satan He is a fierce cruel and crafty Adversary Of whom you have heard before vers 11 12. This is he that encountered our Saviour in the wilderness Mat. 4.1 In which Temptation you shall find him Proteus-like changing his skin and acting a threefold person but a Tempter he will be in every shape still aiming at evil and endeavouring to seduce men to sin 1. He will be an Hermit in the wilderness and will visit Christ as a friend to advise him not to fast over-long nor to hurt himself with hunger and mark here the 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae the Devils entrance upon the ensuing Temptation 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi the Risistance of Christ thereunto Christ had fasted long and was now an hungred and hereupon he takes occasion to begin The devil takes Christ at the weakest this is his practise still note Doct. As he did by Christ so he will do by all when we are weakest then he will be busie at work with us to seduce and destroy us 1. The Devil observed the preaching of John the Baptist Iohn 1.34 I saw and bare record that this is the Son of God 2. And that voice from heaven at the Baptism of Christ Mat. 3.17 Yet he doubted whether Christ was so indeed and Ergo now he comes to try and sift it out by this Temptation for saith he thou