we come to the fight we think that we can repell the strongest assaults and ouercome all enemies which oppose themselues against vs by our owne power but when wee see our selues vanquished and foiled with euery small temptation wee learne to haue a more humble conceit of our owne abilitie and to depend wholy vpon the Lord. And this end is set downe Deut. 8.2 and 13.3 Deut. 8.2 and 13.3 Fiftly the Lord permitteth Sathan continually to assaile vs with his temptations to the end we may continually buckle vnto vs the whole armour of God that we may be readie for the battaile For as those who haue no enemies to encounter them cast their armour aside and let it rust because they are secure from daunger but when the enemies are at hand and sound the alarum they both wake and sleepe in their armour readie for the assault so if we should not continually skirmish with our spirituall enemies we would lay aside the spirituall armour but when wee haue continuall vse of it both day and night we keepe it fast buckled vnto vs that being armed at all points we may be able to make resistance that we be not surprised at vnawares Lastly by this conflict the Lord strengthneth and increaseth all his graces in vs for as by exercise the strength of the body is preserued and augmented and in short time decaieth through idlenesse and sloth so the gifts of Gods spirit faith affiance hope patience and the rest languish in vs if they bee not exercised with temptations Rom. 5.3.4 For tribulation bringeth forth patience and patience experience and experience hope and hope maketh not ashamed as it is Rom. 5.3 4 5. For when once wee haue been tempted and tried and the Lord hath mercifullie deliuered vs from the temptation afterwards being so assaulted wee patiently endure it hoping for the Lords assistance 1. Sam. 17.37 Psal 27.9 beleeuing and assuring our selues that the Lord who hath deliuered vs will againe deliuer vs as it is Psal 27.9 Moreouer when wee see the great neede of the graces of Gods spirit this will be a strong motiue to intice vs to a carefull vse of all good meanes whereby we may attaine vnto them whereas if we were free from this spirituall conflict we should not so cleerely see nor apprehend the vse and necessitie of them CHAP. III. Arguments whereby we may be encouraged to enter into this spirituall conflict § Sect. 1 ANd thus haue I shewed that al that will be Gods seruants must fight his battailes against his and our spirituall enemies and the causes why the Lord presseth vs to this seruice now that wee may goe couragiously into the field let vs consider of some reasons and motiues which may make vs resolute and valiant The first is the iustnesse of our cause For though souldiers be neuer so strong and well furnished yet if their consciences tell them that they fight in a bad quarrell it will much abate their courage and make them cowardly and timorous But our cause is most iust and our warre most lawfull for God who is iustice it selfe hath proclaimed it by his Heraulds the Apostles Eph. 6.10 So Ephe. 6.10 Finally my brethren be strong in the Lord and in the power of his might 11. Put on the whole armour of God that ye may be able to stand against the assaults of the diuell Iam. 4.7 1. Pet. 5.8 c. And Iam. 4.7 Resist the diuell and he will flie from you And 1. Pet. 5.8 Be sober and watch for your aduersarie the diuell as a roring lion walketh about seeking whom he may deuoure 9. Whom resist stedfast in the faith The cause of our spirituall warre of great importance Secondly the cause of our warre is of great waight as namely for the glory of God and our owne saluation for in all sathans skirmishes he seeketh to impeach Gods glory with false imputations and to bring vs to vtter destruction And this may appeare by his first conflict with our mother Eue Gen. 3.4.5 Gen. 3.4.5 where he accuseth God of a lye who is truth it selfe and of impotencie and enuious disdaine saying that the cause why he did forbid them to cate of the fruite of the tree of the knowledge of good and euill was not as he had said because they should die but because he knew that when they should eate thereof their eyes should be opened and they should be as Gods knowing good and euill Where first he seeketh to dimme the beames of Gods glorie by accusing him of a lie and to perswade them that he was not omnipotent seeing that he was not able to hinder them from being Gods if they tasted of this fruite lastly that he therefore forbad them to eate thereof because he enuied them so glorious an estate And secondly he laboureth to destroy our first parents both bodie and soule by tempting them to disobedience and the transgression of Gods commandement and therefore our Sauiour Christ Ioh. 8.44 doth very fitly ioyne these two together saying Ioh. 8.44 that he was a liar and a manslaier from the beginning A liar in that he falsely accused God of lying a manslaier because he did it to this end that he might murther our first parents and all their posteritie both bodie and soule So that you see that the end of Sathans fight is to dishonour God and destroy vs and therefore if wee haue any regard of Gods glorie which should be more deare vnto vs then our owne soules or any respect of our owne saluation if we would not treacherously betray them both by our slothfulnes or cowardize into the hands of Gods and our enemie let vs valiantly enter the field and neuer cease our couragious fight till we haue obtained a full victorie § Sect. 2 The second reason to moue vs to vndertake this fight is the profit which will accrew vnto vs thereby The profit of this spirituall fight for if the getting of some bootie and prize or the receiuing of some trifeling pay will moue the souldiers of earthly Princes to vndergoe all daungers and with wonderfull perill of life to fight euen at the Cannons mouth how much more should the stipend of our heauenly king moue vs to fight this combat how terrible soeuer it seemeth to flesh and bloud For first that is truly here verified Pax belli filia Peace is the daughter of warre neither can we sooner enter the field to fight against these enemies but presently we shall haue peace with God and soone after the fruite thereof the peace of conscience Whereas if we betray Gods cause to Sathan and our soules to sinne well may wee be lulled asleepe in carnall securitie but we shall neuer enioy this peace with God and peace of conscience for there is no peace saith my God to the wicked Esa 57. And whosoeuer haue taken this treacherous truce with Sathan Esa 37.21 shall finde that he will breake it for
his best aduantage if not in the whole course of their liues yet at the houre of death when as they shall be able to make no resistance Promises made to those that fight Apoc. 2. 3. Secondly if wee fight against these enemies and valiantly ouercome the Lord hath promised to giue vs to eate of the tree of life which is in Paradice and the Manna that is hid and that he will write our names in the booke of life Apoc. 2 and 3. that is he will in this life bestow on vs all his spirituall graces and in the life to come replenish vs with such ioyes as neither eye hath seene 1. Cor. 2.9 nor eare heard nor heart of man conceiued 1. Cor. 2.9 Let vs therefore striue that wee may ouercome Nam breuis est labor praemium verò aeternum Our labour is but short but our reward shall be eternall On the other side if wee consider Sathans pay which he giueth vnto his souldiers we shall finde that it is nothing but the pleasures of sin for a season and in the end euerlasting death and destruction of bodie and soule For the wages of sinne is death as it is Rom. 6.23 Who therefore is so slothfull and cowardly that would not be encouraged Rom. 6.23 to fight the Lords battailes against our spirituall enemies with such promises made by him who is truth it selfe and cannot deceiue vs Who is so desperate and foole-hardie as to fight vnder Sathans banner seeing the pay which he giueth is euerlasting death and vtter confusion § Sect. 3 The third reason to moue vs to this fight The honor that will accompany our victorie is the honour which will accompanie this victorie for if earthly souldiers will purchase honour with the losse of life which is nothing els but the commendation of the Prince or applause of the vaine people what hazard should we not vndergo in fighting the spirituall combat seeing our grand Captaine the Lord of hoasts infinite multitudes of blessed Angels look vpon vs and behold our combat whose praise and approbation is our chiefe felicitie What peril should we feare to obtaine a crowne of glorie which is promised to all that ouercome and to become heires apparant of Gods kingdome On the other side the shame and confusion of face which shall ouertake them who cowardly forsake the Lords standerd and yeeld vnto Sathan when as they shall not dare to looke the Lord in the face whose cause they haue betrayed should serue as a strong motiue to encourage vs to the fight § Sect. 4 The fourth reason to perswade vs The necessitie of vndertaking this warfare is the necessitie of vndertaking this combat There is no man so cowardly that wil not fight when there is no hope in flight no mercie to be expected in the enemie no outrage and crueltie which will not be committed But such is our enemie that we cannot possiblie flee from him his malice is vnreconcilable his crueltie outragious for hee fighteth not against vs to the end that hee may obtaine soueraigntie alone abridge vs of our libertie spoyle vs of our goods but he aimeth at our death and destruction of bodie and soule if therefore wee so carefully arme our selues against carthly enemies who when they haue done their vttermost rage can but shorten a miserable life how much more carefully should we resist this enemie who seeketh to depriue vs of euerlasting life and to plunge vs into an euerdying death Secondly this fight is necessarie because in our Baptisme we haue taken a militarie sacrament and promised faithfullie vnto the Lord that wee will continue his faithfull souldiers vnto the end fighting his battailes against the flesh the world and the diuell There wee haue giuen our names vnto Christ to whom wee owe our selues and liues by a double right both because he hath giuen them vnto vs and also restored them the second time when wee had lost them There wee are put in minde of his bloudshed for our redemption which should encourage vs to fight couragiously that wee may be preserued from falling againe into the cruell slauerie of sinne and Sathan Thirdly vnlesse wee fight this spirituall combat and in fighting ouercome wee shall neuer be crowned with the crown of glory for it is not giuen vnto any to triumph who haue not fought valiantly and subdued their enemies The euerlasting peace of Gods kingdome is not promised to such cowards as neuer entred the field or being entred haue presently yeelded themselues to be the captiues of Sathan but vnto those that fight couragiously and gloriously ouercome If any man saith the Apostle striue for a maisterie he is not crowned except he striue as he ought to doe 2. Tim. 2.5 So the Apostle Iames chap. 1. vers 12. pronounceth the man blessed that endureth tentation for when he is tried or rather as the words are when by triall he shall be found approued he shall receiue a crowne of life which the Lord hath promised to them that loue him Whereby it appeareth that none are crowned vnlesse they striue as they ought and therefore much lesse they which striue not at all that none are blessed but those who are tempted and being tempted endure the temptation that first we must be tried and by triall approoued before were we can receiue the crowne of life § Sect. 5 Lastly Those that will fight against our spirituall enemies are sure of victorie wee may be encouraged to this fight by certaine hope of victorie for we fight vnder the standerd oof Christ Iesus who alone is mightier then all our enemies that assault vs. If wee did indeede regard our enemies strength and our owne weaknes onely wee might well be discouraged from vndertaking this combat but if wee looke vpon our grand Captaine Christ whose loue towards vs is no lesse then his power and both infinite there is no cause of doubting for he that exhorteth vs to the fight will so helpe vs that we may ouercome August Deficientes subleuat vincentes coronat When wee faint he sustaineth vs and crowneth vs when wee ouercome He hath alreadie ouercome our enemies to our hand and hath cooled their courage and abated their force He hath brused the serpents head so that he shall not be able to ouercome the least of his followers well may he hisse against them but he cannot hurt them for his sting is taken away Sathan was the strong man who possessed all in peace but our Sauiour Christ who was a stronger then he comming vpon him hath ouercome him and taken from him all his armour wherein he trusted and diuided his spoiles Luk. 11.21 22. We fought against mightie enemies and great potentates Eph. 66.12 but our Sauiour hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon the crosse Col. 2.15 and so through death hath destroyed him that had the power of death that is
must enter combat with those which are spirituall wickednesses principalities powers and princes of darknes seeing wee who are cowardly and fearefull must sustaine the encounter of those who are desperate and audacious lastly seeing wee haue in our selues no aduantages against them and they want no aduantages against vs let vs not therefore foolishly contemne such puissant enemies but with all care and diligence let vs arme our selues against them and worke out our saluation with feare and trembling Phil. 2.12 as the Apostle exhorteth Phil. 2.12 § Sect. 4 But as we are not securely to contemne these enemies so we are not faintly to yeeld vnto them nor cowardly to despaire of victorie For as all those which securely contemning them neuer stand vpon their guard are most sure to be surprised and ouerthrowne so whosoeuer arme themselues against them and enter into the spirituall combat with a desire to ouercome shall most certainly obtaine victorie for though their power be great yet it is not infinite and that which they haue it is not from themselues but from the Lord who so curbeth them with his all-ruling prouidence that they are not able to goe one iot further then he looseth out the raines as it plainly appeareth both by examples and testimonies of Scripture Though Sathan were most malitiously disposed against Iob so that he did with all extremitie execute that which God suffered him to doe yet he could not goe one iot further then his commission he could not touch his substance till the Lord had said All that he hath is in thy hand Iob. 1.12 And therefore not preuailing against him by depriuing him of his goods and substance he commeth againe to the Lord to haue his commission inlarged Iob. 2.1 and then hauing gotten authoritie to afflict his bodie yet could he not touch his life because the Lord had not giuen him so much liberty Though Saul were a wicked man yet Sathan could not hurt or vexe him till the Lord sent him 1. Sam. 16.14 And hence it is that he is called the spirit of God vers 15. and chap. 18.10 because he is Gods slaue and wholie at his appointment So hee could not deceiue the false prophets of Ahab till he had gotten licence of the Lord 1. King 22.22 Nay so farre is Sathan from hauing absolute authoritie and power ouer the faithfull that it is limited and restrained in respect of the meanest creatures for a whole legion of diuels could not so much as enter into one heard of swine till by earnest intreatie they had obtained leaue of our Sauiour Christ Luk. 8.31 32. And therefore much lesse can they preuaile against any of Gods children seeing the very haires of their head are numbred Matth. 10.29 Well may Sathan maligne vs and earnestly desire our destruction well may he secke to sift vs like wheate as hee did Peter but our Sauiour Christ maketh intercession for vs so that our faith shall neuer faile Luk. 22.31 This also is manifest by plaine testimonies Iude 6. it is said that the Lord hath reserued the wicked angels in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 God spared not the Angels that had sinned but cast them downe into hell and deliuered them into chaines of darknes to be kept vnto damnation So Apoc. 20.2 Sathan is said to haue been bound by the Angell of the Lord for a thousand yeres so that hee could not stirre till the Lord suffered him to be loosed By all which the holie Ghost noteth vnto vs that Sathan is no more able to doe vs hurt then a malefactor who being bound hand and foote is cast into a deepe dungeon or then a band-dog which is fast tied vp in strong chaines till the Lord looseth him and giueth him leaue But here some man may obiect that Sathan is said in the Scriptures to resist God and to oppose himselfe against him and euen to fight a battaile against our Sauiour Christ himselfe and his blessed Angels Apoc. 12.7 I answere that this resistance and fight dependeth on Gods permissiue prouidence neither could hee so much as stirre against God if hee did not suffer him He is indeede most malitiously disposed against the Lord and by this his malice is stirred vp to doe those things which hee thinketh most displeasant in Gods eyes but because the Lord chaineth and curbeth him in with his omnipotent power he is onely able to doe those things that God permitteth him and will he nill he he is constrained to obey his Creator and to be at his commandement Seeing therefore Sathans power is restrained by the omnipotent power of God this may serue as a strong reason to strengthen our faith in the assurance of victorie especially considering that the Lord is not only omnipotent in power but also in respect of his will most readie to aide and support vs in all our conflicts For he hath promised vs that wee shall not be tempted aboue our power 1. Cor. 10.13 for he will giue a good issue to the temptation though the beginning and middle are dangerous and troublesome 1. Cor. 10.13 He hath promised that if wee will but resist the diuell wee shall put him to flight Iam. 4.7 Iam. 4.7 Though therefore in our selues wee are very weake yet God will assist vs in this combat which as well concerneth his owne glorie as our good and being armed with his power the gates of hell cannot preuaile against vs. Well may the Lord suffer vs to take a foyle that thereby learning to know our owne weakenes wee may the more carefully rest on his power and more earnestly craue his assistance but then hee will raise vs vp though wee be neuer so feeble for the more apparant our infirmities are the more cleerely will the omnipotent power of the Lord shine vnto all the world when by his helpe we haue obtained victorie § Sect. 5 If we will ouercome we must wholy relie on the Lord. Col. 1.11 Would we therefore resist Sathans force and strength then let vs not goe armed in our owne power for we are so weakned with sinne and corruption that wee are not able to withstand his least assault but despairing in our owne abilitie let vs relie our selues wholie on the Lord for we are strengthened with all might through his glorious power as it is Col. 1.11 and though in our selues wee are able to doe nothing yet wee are able to doe all things through the helpe of Christ which strengtheneth vs as it is Phil. 4.13 Phil. 4.13 Of our selues we are not able to endure the least incounter of our spirituall enemies but yet if wee trust in the Lord 1. Cor. 15.57 he will giue vs victorie through Iesus Christ 1. Cor. 15.57 And hence it is that the Apostle preparing vs for this spirituall combat doth exhort vs to be strong in the Lord and in the power of his might Rom. 8.37 and to put on
the idolatrous heathen to burne in sacrifice their deare children So also he tempteth some to despaire of Gods mercie and so torment themselues with horror and feare yea sometimes to lay violent hands vpon themselues murthering and taking away their owne life which by nature is so deere and precious vnto them All which being contrarie to our naturall inclinations and the desires of the flesh manifestly appeare to be the suggestions of Sathan And these are the chiefe differences betweene the temptations of Sathan and the flesh otherwise they are commonly so like one to the other that they can hardly be discerned and therefore let vs not be so carefull curiously to distinguish them as to auoyde or resist them knowing that Sathan is the captaine generall and the flesh and the lusts thereof Sathans chiefe aides and assistants which continually fight against the spirit and labour to plunge both bodie and soule into euerlasting destruction CHAP. XXII Of the generall meanes whereby we may be inabled to withstand our spirituall enemies § Sect. 1 ANd so much concerning the manner of Sathans fight The circumstances to be considered in this spirituall conflict now we are to speake of the conflict it selfe wherein as I haue shewed the parties assaulting and oppugning are the diuell and his assistants the world and the flesh the partie defending and resisting is the christian souldier The cause of the fight is not for lands and dominions nor for riches and mines of gold for these would Sathan be content to giue if he had them in his possession if we would renounce Gods seruice and fall downe and worship him but for the euerlasting saluation of our soules which Sathan laboreth by all meanes possible to hinder and to plunge vs into endlesse destruction The weapons which the assailants vse in this fight are not the sword speare or any other carnall furniture but spirituall temptations whereby they seek to intice draw and prouoke man to sin that consequētly he may receiue the wages therof euerlasting death The weapons which the Christiā souldier vseth to defend himself and repell his enemies is the spiritual armour before spokē of namely the girdle of veritie the breast-plate of righteousnes the knowledge profession of the Gospel of peace the shield of faith the helmet of saluation the sword of the spirit and feruent and effectuall prayer § Sect. 2 Now in this conflict of temptations Of two common affections to be considered of in this spirituall conflict there are first two common affections or generall properties to be considered of the Christian souldiers manfull resistance or els his fainting and receiuing the foile for either he couragiously standeth vpon his defence armed with the graces of Gods spirit and putteth Sathan to flight by withstanding his temptations or els being surprized at vnawares whilest he is disarmed of these spirituall weapons and Christian armour hee is soiled by his spirituall enemies yeelding vnto their temptations and falling into sinne Of the first meanes to withstand our spirituall enemies to wit Gods commandement That we may withstand our spirituall enemie valiantly in all his temptations and obtaine a finall victorie there are certaine general means to be vsed which may serue as strong forts and bulworkes vnto which we may retire our selues as often as we faint and be readie to receiue any disaduantage in the fight First we are continually to haue in memorie the commandement of our chiefe captaine Christ Iesus whereby he inciteth vs to a continuall fight without fainting or yeelding So Eph. Eph. 6.10.11 6.10.11 Be strong in the Lord and in the power of his might Put on the whole armour of God that ye may be able to stand against all the assaults of the diuell 1. Pet. 5.8 And 1. Pet. 5.8 Your aduersarie the diuell as a roring lion walketh about seeking whom he may deuoure Whom resist stedfast in the faith The second meanes hope of victorie Secondly let vs be incouraged to withstand our spirituall enemies with assured hope of victorie for we fight the Lords battailes vnder the standerd of Iesus Christ whose power is omnipotent and therefore able to defend vs to ouerthrow our enemies with a word of his mouth who also is our head and we his members and therefore we may assure our selues that he hath no lesse will than power to succour vs. As also let vs alwaies haue in minde the crowne of victorie promised to all that ouercome euen a crowne of glorie and euerlasting happines in Gods kingdom Apoc. 2.7 3.5.12.21 And this will make vs resolue neuer to faint in the battell Apoc. 2.7 and 3.5.12.21 nor cowardly yeeld vnto Sathans temptations though he should intice vs to sinne by offring vs the whole world because we would not thereby hazard the losse of this eternall waight of glorie The third meanes to be alwaies in readines Thirdly we are alwaies to stand in readines armed with the christian armour the graces of Gods spirit and to vse al good means that we may be more and more strengthened confirmed in them but yet when we are at the strongest we are not to presume vpon our own strength but to relie our selues wholy vpon the Lords assistance and when wee are tempted and assaulted we must continually implore his help that being armed with the power of his might wee may withstand the temptation and obtaine victorie The fourth meanes to take occasion of Sathans temptation vnto sinne of doing the cōtrary vertue Fourthly when we are assaulted by our spirituall enemies and tempted vnto any sinne we must not only abstaine from committing thereof but also take occasion thereby of doing the contrary vertue For example whē we are tempted to vnlawful pleasures we must not only abstaine from thē but also we are somewhat to abridge our selues of those that be lawfull and the more feriously and painfully to follow the works of our lawfull callings when we are tempted to couetousnes we must the more carnestly exercise the works of mercie and christian liberalitie when we are tēpted to ambition we must not only refraine frō vainglorie but we must labour after true humilitie and mortification refusing not only vnlawfull honours but those also which are lawfull so oft as we haue iust cause to feare that Sathan wil taking occasion of our corruption hereby cause vs to forget God when we are tempted to neglect the hearing of Gods word on the Lords Sabbaoth wee are the more diligently to heare it not only then being bound hereunto by Gods commandement as being one of the chief means of sanctifying this day consecrated to Gods seruice but also on the weeke daies if the Lord giue vs fit opportunitie when as we might lawfully be exercised in the duties of our callings In a word when we are tempted to any vice wee are to take occasion thereby of doing the contrarie vertue in the meane time carefully auoiding the policie of
host of Senacherib at the siege of Ierusalem And so when he giueth the strong christian who is full of grace victorie ouer Sathan his power appeareth for vnlesse he were strengthned with his graces he could not stand but when one who seemeth in his owne eyes destitute of grace and full of sinne and corruption so that he plainely seeth that he is altogether vnable to withstand the least assault is notwithstanding so supported by Gods almightie hand and immediate power that he doth not onely stand in the battaile but in the end obtaineth victorie hereby the power and goodnesse of God most cleerely appeares to themselues and all the world Seeing then our sinnes and falles do shew vnto vs our owne infirmities weakenes and these doe declare Gods vnresistable power and might which notwithstanding our feeblenesse doth vphold vs therefore let vs so despaire in our selues as that thereby we may be mooued to rely wholy vpon the Lord hauing so much more hope of victorie as the strength of God excelleth the strength of man let vs be so humbled with a true sense and sorrow for our owne infirmities and corruption as that in the meane time we may receiue more sound consolation and true ioy because we stand not by our owne strength which euery hower would faile vs but by the power of Gods might and therefore though Sathan and all the power of hell conspire and bande themselues against vs yet shall they not preuaile and though they foyle vs yet shall they neuer finally ouercome for he that is with vs is stronger than all they who are against vs and the greater our weaknesse is the fitter occasion shall the Lord haue of shewing his omnipotent power in giuing vs victorie Horror feare and despaire following our falles argue our diffidence in God and selfe-confidence But if hauing bewrayed thine infirmities and gotten a foyle in the spirituall conflict thou presently be discouraged and despaire of victorie surely it is a manifest signe that thou diddest trust too little in Gods assistance and too much in thine owne strength which because it hath failed thou hast cast away all hope and the greater thy horror and despaire is which followeth thy fall the greater was thy selfe-confidence and the lesse thy affiance in God For he that altogether relieth vpon the Lords assistance and wholy distrusteth his owne strength when he falleth in the time of temptation is not much astonished with any great wonder knowing that through his owne infirmitie and weakenes he is most apt to fall when God leaueth him to himselfe neither is he vtterly discouraged and ouerwhelmed with despaire as though now there were no meanes to stand in the spirituall combate and to obtaine victorie but hating and with a peaceable and quiet sorrow mourning for his sinne because thereby he hath dishonored his God and offended his diuine maiestie he doth not abate his hope but with lesse confidence in himselfe and more confidence in God he renewes the fight against his spirituall enemies with vndanted courage knowing that the Lord in whom he trusteth and wholy relieth will neuer faile him And therefore let vs no more rest in our selues if euer we would inioy the peace of conscience or would haue any assurance of the Lords assistance for he will be all in all neither can he abide any sharing in the glorie of the victorie and therefore so long as we trust in our owne strength and fight with our owne forces he will withdraw his helpe till our often falles and foyles haue taught vs to know our owne infirmities and corruptions that so despairing wholy in our owne strength we may peaceably rest wholy vpon his almightie power and promised assistance § Sect. 12 Lastly The last consolation taken from the experience which we haue had of the Lords assistance let those who are truely humbled in regarded of those foyles which they receiue in the spirituall conflict comfort themselues by the experience of Gods loue care and goodnesse both in others and in themselues for how many haue been cast downe as well as they and yet haue in the end been raised vp how many haue sorrowed and mourned that now reioyce and haue receiued comfort how many haue taken notable foyles and grieuous falles in the spirituall conflict and yet in the end haue obtained victorie In a word who hath depended vpon the Lord and hath been reiected who hath been truely humbled and hath not been comforted who hath fought against their spirituall enemies and hath not by the Lords assistance ouercome And is the Lords arme now shortned or are his mercies come to an end hath he forgotten to be gracious or hath he shut vp his louing kindnes in displeasure Nay rather say it is thine owne infirmitie for the Lord is the same he was without change or shadow of change and therefore as he hath comforted and strengthened and giuen victorie vnto others so will he comfort and strengthen and giue vnto thee a famous victorie ouer thy spirituall enemies if thou wilt depend vpon him and waite his leasure But if this will not comfort thee when thou hearest of Gods mercie and assistance in supporting others yet at least let thine owne experience confirme thee in the assurance of Gods loue and succor for hast thou not indured many assaults of thy spirituall enemies and yet thou standest in the incounter but I pray thee by whose strength surely not thine owne for thou art weake and feeble and thine enemies strong and mightie and therefore able to destroy thee euery minute if the Lord did not support thee by his almightie power Hast thou not also receiued many foyles and bewrayed notable corruptions and yet thou art not quite ouerthrowne nor swallowed vp by thy sinnes And who hath preserued thee surely not thy selfe for if thou canst not stand against Sathan whilest thou art fighting much lesse couldest thou rise vp againe when thou art cast downe but it is the spirit of the Lord who hath raised thee vp by vnfained repentance and hath renewed thy strength so that againe thou art readie to withstand and resist Sathan and his temptations Why therefore shouldest thou feare least Sathan will in the end ouercome and destroy thee why shouldest thou doubt of the Lords assistance in the time to come of which thou hast had sufficient experience in times past seeing himselfe is vnchangeable and his gifts without repentance and therefore those whom he hath defended he will defend those that he hath once raised vp he will euer raise vp and to whomsoeuer he hath giuen grace to withstand their spirituall enemies to those he will continue and increase his grace till in the end they haue a finall victorie and the crowne of victorie euerlasting glorie The end of the first booke THE SECOND BOOKE INTREATING OF SATHANS speciall and particular temptations which he suggesteth against the seuerall causes of our saluation and of the answers whereby they are to
Church or market place at noone day § Sect. 9 The eight signe of the childe of God The eight signe is the loue of our brethren because God hath commanded vs. is the loue of our brethren in obedience to Gods commandement when as a man loues intirely a Christian because he is a Christian and ingrafted into the same bodie of Christ whereof he is a member for as it is impossible that one member of the bodie should not loue cherish and defend another because they are quickened by the same soule and gouerned by the same head so it is not possible but that one true Christian should loue cherish and defend another because they are quickned by the same spirit and ruled by the same head Iesus Christ And this is made a marke of Gods child by the Apostle Iohn 1. Ioh. 3.14 1. Ioh. 3.14 We know that we are translated from death to life because wee loue the brethren as the want of this loue is a sure note of the childe of wrath for as it followeth in the same verse he that loueth not his brother abideth in death Now the vndoubted signes of loue and christian charitie are two giuing to those that want The signes of true loue 1. Cor. 13.4 and forgiuing those that offend for it is a propertie of true loue to bee bountifull 1. Cor. 13.4 as to all so especially to those that are of the household of faith as it is Gal. 6.10 and on the other side Gal. 6.10 He that hath this worlds good and seeth his brother haue neede and shutteth vp his compassion from him he is destitute of the loue of God 1. Ioh. 3.17 and consequently of the loue of his brethren which is but a streame issuing from this fountaine 1. Ioh. 3.17 And this Christian liberalitie as it is a signe of true loue so also of our election and saluation for our Sauiour Christ hath shewed vs that according to these fruites of charity and actions of Christian liberalitie hee will pronounce the sentence of euerlasting ioy and happinesse at the day of iudgement Matth. 25.34 35 c. Matth. 25.34 35 36. and on the other side that he will pronounce the sentence of condemnation against the neglectors of these duties of Christian charitie vers 41 42 43. The second signe of true loue is forgiuing when as wee are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offered vs for loue is not prouoked to anger 1. Cor. 13.5.7 and therefore much lesse to reuenge it suffreth all things it indureth all things as it is 1. Cor. 13.5 7. Nay it doth not onely not render euill for euill but it ouercommeth euill with goodnes Rom. 12.19.21 leauing reuenge vnto God and to his deputies and vicegerents the Magistrates as we may see in the example of our Sauiour Christ and the blessed Martyr Steuen who prayed for their persecutors whose example wee are to imitate as the Apostle exhorteth Rom. 12.14 Blesse them that persecute you Rom. 12.14 blesse I say and curse not And so shall wee haue a certaine signe of true loue and an vndoubted note of Gods spirit dwelling in vs of the remission of our sinnes and consequently of our election and saluation For naturallie we are Wolues Leopards Lions yea Cockatrices who kil with their lookes Esa 11.6.8 as the Prophet speaketh Esa 11.6 8. and like bruit and sauage beasts willing to offer all iniuries but impatient of suffring any and therefore when our sauage crueltie is turned into charitie and wee become as meeke and harmelesse as the lambe calfe or little childe it is a manifest signe that our stoute courages are abated and beaten downe with the rod of Christs mouth that wee are borne anew and quickened by his spirit and that now wee are seated in the mountaine of his holinesse and shall be heires of his kingdome of glorie So also hereby we are assured of the remission of our sinnes when we find our selues readie and willing to forgiue our neighbours for our Sauiour Christ hath promised Matth. 6.14 that if we doe forgiue men their trespasses our heauenly father will also forgiue vs Matth. 6.14 and consequently wee may assuredly gather that wee are iustified called elected and shal be glorified § Sect. 10 The ninth signe of the child of God elected to saluation The ninth signe is the loue of Gods ministers is the loue of Gods true Ministers and ambassadours not onely because they are Christians but also because they are sent of God to execute these holie functions for the gathering together of Gods elect And this our Sauiour Christ declareth Matth. 10.41 Matth. 10.41 He that receiueth a Prophet in the name of a Pròphet shall haue a Prophets reward that is euerlasting ioy and vnspeakable happinesse in Gods kingdom for they that turne many vnto righteousnes Dan. 12.3 shall shine as the starres for euer and euer And because none should pretend that by reason of their pouertie they cannot shew their loue to Gods Ministers therefore the Lord encourageth euen the poorest to shew their goodwill and affection vnto them Matth. 10.43 saying Matth. 10.43 Whosoeuer shall giue to any of these little ones to drinke a cup of cold water onely in the name of a disciple verely I say vnto you he shall not lose his reward namely in Gods kingdome Moreouer those that loue Gods ambassadours doe prooue vnto themselues and shew vnto the world that they haue receiued good by their ambassage euen reconciliation with God peace of conscience and assurance of saluation which maketh them to thinke no worldly benefit sufficient to requite these spirituall graces which by their meanes and ministerie they haue receiued and therefore with the Galatians they could bee content if it were possible to doe them good hereby Gal. 4.15 to pull out their owne eyes and to giue them vnto them seeing by their means the blind eyes of their vnderstandings are inlightened with the knowledge of God and Christ their Sauiour And because they haue receiued from them to their comfort the glad tidings of peace and good things therefore their feet that is their approaching and comming vnto them seeme beautiful and delightfull as the Apostle speaketh Rom. 10.15 Rom. 10.15 If an ambassadour were sent from a mightie Prince who was our enemie in time past and able at his pleasure to destroy vs and our countrey to the end he might conclude a peace and not only so but to offer vs the free vse of al the riches and commodities of his kingdome who would not receiue him with ioy and giue him royall entertainment if they were perswaded of the truth of his ambassage But wee by our sinnes had made the glorious King of heauen and earth our enemie who is able euery minute to destroy vs with the breath of his nostrels and it hath pleased the Lord
enemies who labour to hinder our saluation for he is omnipotent and mighty to saue Esa 63.1 as it is Esa 63.1 And though through our frailety and weakenesse we might continually bee vanquished and drawne from God yet now there is no doubt hereof seeing we doe not stand in our owne strength 1. Pet. 1.5 but are kept by the power of God through faith vnto saluation as it is 1. Pet. 1.5 though in our selues wee are impotent and feeble yet we are strong in the Lord and in the power of his might and being armed with the armour of God Eph. 6.10 11. we are inabled to stand against the assaults of the diuell as the Apostle speaketh Ephes 6.10 11. Though wee are of little force in regard of our owne strength and able to doe nothing yet are we able to doe all things through the helpe of Christ which strengthneth vs as it is Philip. 4.13 though we be weake in faith Phil. 4.13 and vnable to stand yet being the seruants of God we shall be established for God is able to make vs stand Rom. 14.4 In a word Rom. 14.4 though our spirituall enemies are stronger than we yet shall they not bee able to plucke vs from Christ For the father which gaue vs to him is greater than all Ioh. 10.28 29. and none is able to take vs out of the fathers hand as our Sauiour reasoneth Iohn 10.28 29. And therefore when we are discouraged and ready to faint in the sight and sense of our owne weakenesse and our enemies mighty power let vs comfort our selues in the Lord saying with the Apostle I knowe whom I haue beleeued 2. Tim. 1.12 and I am perswaded he is able to keepe that which I haue committed to him against that day as it is 2. Tim. 1.12 § Sect. 2 The fifth reason is grounded vpon Gods truth and fidelitie The fifth reason groundad on Gods truth in his couenant Apoc. 1.5 2. Cor. 1.20 Luke 16.17 which is so infallible that whatsoeuer hee hath spoken promised or couenanted that he will most certainely performe for God is a faithfull and true witnesse Apoc. 1.5 and all his promises in Christ are Yea and Amen 2. Corinth 1.20 So that it is more easie that heauen and earth should passe away than that one title of Gods word should fall vnaccomplished Luke 16.17 But the Lord in his word hath assured all that beleeue that hee will vpholde them and preserue them vnto euerlasting life against all the furie of their enemies as may appeare both by his couenant which he hath made with his Church in generall and also by particular promises made to all the faithfull Concerning the first the Lord maketh this couenant with his Church Esa 59.21 I will saith hee make this my couenant with them Esa 59.21 my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede nor out of the mouth of the seede of thy seed saith the Lord from henceforth euen for euer If therefore Gods spirit neuer departeth from them and they for euer confesse and professe his word and truth then certainely they can neuer fall away nor loose their heauenly inheritance For Rom. 8.11 if the spirit of him that raised vp Iesus from the dead dwell in vs hee shall also quicken our mortall bodies because his spirit dwelleth in vs as it is Rom. 8.11 Rom. 8 11.14.â—7 And as many as are led by the spirit of God they are the sonnes of God vers 14. And if we be children we are also heyres c. vers 17. So Ierem. 32.38 I will bee their God and they shall be my people â—er 32.38 39 â—0 Vers 39. And I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their children after them 40. And I will make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from me c. If therefore the Church and people of God shall feare him for euer if his couenant be euerlasting if he will neuer depart from them nor they from him then certainely there is no doubt of their perseuerance â—er 31.31.32 And chapter 31.31.32 The Lord saith that he will make a new couenant with his Church not according to the couenant which he made with their fathers 33. But this shall be the couenant that I will make with the house of Israel after those dayes saith the Lord I will put my lawe in their inward parts and write it in their hearts and will be their God and they shall be my people c. And I will forgiue their iniquitie and I will remember their sinnes no more In which words the Lord couenanteth that his law should euer remaine so deepely ingrauen in their hearts that nothing should blot it out that they should continually meditate and delight themselues therein Rom. 2.15 2. Cor. 3.2 for thus this phrase of writing in the heart is vsually taken in the Scriptures So likewise he assureth them of the perpetuall pardon of their sinnes so that their sinnes should neuer make frustrate that couenant which he had made with them Hos 2.19.20 So Hos 2.19 And I will marrie thee vnto me for euer yea I will marry thee vnto me in righteousnesse and in indgement and in mercy and compassion 20. I Will marrie thee vnto me in faithfulnesse and thou shall knowe the Lord. If therefore the Church of God shall bee married vnto him for euer in righteousnesse and faithfulnesse and in mercy and compassion then can neither their faith and righteousnesse towards God nor his mercy and compassion towards them fayle but both shall continue vnto the end Seeing then the couenant which is betweene God and vs doth assure vs of the continuance of his loue and mercy and of our perseuerance in his feare and holy obedience we neede not to doubt either of the ceasing of his loue or our falling away For though the mountaines remoue and the hils fall downe yet shall not his mercie depart from his children neither shall the couenant of his peace fall away As the Lord himselfe protesteth Esa 54.10 Esa 54.10 § Sect. 3 And thus haue I proued the certaintie of our perseuerance An obiection taken from our faltinesse answered by the couenant of grace which God hath made with his Church for whatsoeuer the Lord promiseth to the whole body of the Church that he also promiseth to euery particular member thereof seeing the whole containeth all his parts so that whatsoeuer belongeth to the whole body that also belongeth to all the members But it may be obiected that howsoeuer this couenant on Gods part is firme and eternall yet by our fault and transgression it may
God that is such diuine and spirituall armour as the Lord hath giuen and appointed vs to vse For it is not sufficient that we prepare vs this armour if we let it lie by vs or suffer it as it were to hang vpon the walles there to rust without vse but we are to put it on and keepe it fast buckled vnto vs both night and day that wee may be alwaies in readines to endure the assault of our enemies § Sect. 2 Neither is it enough that wee put on one peece of the armour That we must put on the whole armour of God and like young souldiers leaue off the rest for lightnes sake or els through foole-hardines to shew needlesse valour we must not put on the helmet of saluation and leaue off the breast-plate of righteousnes nor take vnto vs the girdle of veritie and the shield of faith and cast away from vs the sword of the spirit but we are to put on the whole armour of God and like valiant souldiers who meane indeede to stand to it wee are to arme our selues at all points in compleat armour of proofe which will keepe vs from fleeing and our enemie from ouercomming For if we take none of the Christian armour or but some of the lightest parts if wee take the shield of faith and leaue behinde vs the breast-plate of righteousnes we shal either desperatly fight and be ouerthrowne in the battaile or els cowardly runne away and forsake the field But on the other side if we buckle vnto vs the whole armour of God we shall not neede to flee away for feare being so well defended nor to doubt of victorie for we shall surely ouercome the Lord hauing hauing giuen and we hauing receiued this armour to this end as the Apostle noteth vnto vs in these words that you may be able to stand against the assaults of the diuell or his treacherous ambushments as the word here vsed signifieth So that the Lord hath giuen vs this armour and we put it on to the end that we may be enabled to resist Sathan and therefore seeing it is armour of Gods own making and bestowing we may assure our selues that he will not suffer his workmanship and gift to be so much disgraced as that sathan should pearce thorow it and wound vs. For the Lord knoweth the force of Sathans darts bullets of temptation and he hath made his armour high proofe and therefore strong enough to repell all the batterie of Sathans suggestions § Sect. 3 The necessitie of the spirituall armour And that we may be the rather stirred vp with all care and diligence to prouide and buckle fast to vs the armour which he after describeth he sheweth the necessitie thereof by describing the daungerousnes of our enemies who being not flesh and blood but principalities powers worldly gouernours princes of the darknes of this world and spirituall wickednesses which are in high places cannot possibly be resisted by our owne strength and meanes And therefore for this cause he willeth vs to take vnto vs the whole armour of God that we may be able to resist in the euill day that is the time of temptation VVhat is meant by the euill day which is therefore called the euill day partly because therein Sathan tempteth vs vnto euill and partly because it is a time of trouble aduersitie and affliction when Sathan sifteth vs with his temptations And thus the euill day is taken Psal 41.1 Psal 41.1 The Lord will deliuer him in the euill day that is as our translation also reades it in the time of trouble Eph. 5.16 And thus also it is vsed Eph. 5.16 Redeeming the time because the daies are euill that is full of troubles and afflictions And therefore Beza doth translate in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempore aduerso the time of aduersitie By which we learne not to esteeme our spirituall fight as a May-game but as a time of trouble and aduersitie wherein wee are assaulted by mightie enemies and oftentimes foyled and wounded and therefore we must not voluntarily runne into temptations seeing the time of them is euill and full of trouble but rather feruently pray vnto the Lord that hee will not leade vs into temptation considering our owne weaknes and our enemies power or if it please him to make triall of vs that he will not suffer vs to fall therein but that he will deliuer vs from euill for as much as the kingdome and power and glorie is his alone and therefore he is of power sufficient to saue and deliuer vs. That we must not cowardly flee in the spirituall conflict But as we are not securely to rush into the field of temptation against our spirituall enemies so wee are not when our enemies sound the alarum to battaile and assault vs cowardly to cast downe our weapons and to runne away for the Apostle would not take away from vs true valour and Christian fortitude but carnall securitie and retchlesnes and therfore though our enemies be mightie and the time of temptation full of trouble yet he biddeth vs not to cast off our armour and to runne away wholie despairing of victorie but he exhorteth vs for this cause to take vnto vs the whole armour of God that wee may be able to resist in the euill day and hauing finished all things may stand fast that is hauing put our enemies to flight and obtained the victorie we may like conquerors stand last in the field as it were triumphantly insulting ouer them whereby hee intimateth thus much that if wee will take vnto vs the whole armour of God how weake soeuer wee be in our selues yet shall wee be enabled to resist our spirituall enemies in the euill day and not onely so but also obtaine victorie and triumph ouer them § Sect. 4 And therefore hee willeth vs not to be dismaied That euery one must abide in his vocation neither with our enemies power nor our owne trouble but to stand to it saying vers 14. Stand therefore by which word hee intimateth vnto vs diuers duties first as in the campe euery man hath his place appointed him and his proper colours vnder which he is to keep him so all Christian souldiers haue their stations that is their vocations whereunto they are called of God within the limits whereof they are to containe themselues and these are first their generall calling whereby they are intertained into the Church militant which is Gods campe or armie where they are to fight vnder the standerd of their captaine Christ and secondly their speciall callings whereby there is appointed to euery member of the militant Church a certaine standing and particular and proper duties and functions which he is to execute as it is in the armies of earthly princes First therefore wee must containe our selues within our generall vocation and station that is wee must keepe vs in Gods armie and campe the Church militant for as those
perseuerance in praier for it is not sufficient to pray earnestly and feruently for a spirt but we must continue therein expecting the Lords leisure And vnto this we are exhorted Rom. 12.12 continuing in prayer Rom. 12.12 So the Prophet Dauid perswadeth to expect and waite for the Lord Psal 27.14 and to bee strong in continuing constantlie in our course and then in the end God will comfort our hearts Psal 27.14 And the Apostle Paul willeth vs to pray incessantly 1. Thess 5.17 like importunate suiters who will haue no nay though they receiue many denials To this dutie our Sauiour encourageth vs by the parable of the vnrighteous Iudge who though hee neither cared for man nor feared God Luk. 18.1 yet was moued through importunitie to do the poore widow iustice and therefore our heauenly father will much more graunt the importunate suites of his elect VVhy the Lord delaieth to graunt the petitions of his children especially hauing bound himselfe thereunto by his most gracious promises True it is that the Lord doth many times deferre to graunt the prayers of his children as though he heard or regarded them not when as in truth he neuer delayeth any of their lawfull suites vnlesse it be to this end that hee may thereby either conuay vnto them greater benefits than they desire as when hee giueth spirituall graces in stead of earthly benefits or els that thereby he may moue them to pray more feruently and so exercise and increase their faith hope and patience or that he may shew these his graces to the praise of his glorie who hath bestowed them both to others and the parties themselues or that hee may moue vs more thankfully to receiue and highly to esteeme his benefits after by long suite wee haue obtained them which wee would not so greatly regard if he bestowed them at the first motion A notable example hereof we haue in the Canaanitish woman both for our comfort and imitation Matth. 15. Matth. 15. To whose prayers our Sauiour Christ gaue as it seemed no eare and when he did take notice of her suite he giueth her a double repulse first by telling her that he was sent onely to the lost sheepe of the house of Israel and when this would not moue her to surcease her suite he vseth a more bitter deniall telling her that it was not fit to take the childrens bread and to cast it to whelpes but when she was not hereby discouraged nor her faith extinguished but rather of a sparke increased to a great flame at the last she doth not onely receiue what she desired but also was sent away with great commendation But wherefore did not our Sauiour graunt her petition at the first hearing Surely not that he grudged her her suite or was loth to entertaine it but to the end that he might make her more earnestly implore his helpe and manifest to all the world her singular faith and lastly that she might be an example to vs for our imitation both to encourage vs in asking of God the supplie of our wants and also to perseuere in prayer though at the first God seemeth not to regard vs yea though wee receiue diuers repulses and many discouragements which if we perfourme wee shall haue a notable testimonie of a true faith when as we can patiently abide the Lords leisure though hee doe deferre his helpe Esa 28.16 for he that beleeueth will not make haste as it is Esa 28.16 and in the end wee shall be sure to obtaine our godly and honest desires if not as we would yet as it shal be most for our good and withall eternall blessednes For the Lord is the God of iudgement and blessed are all they that waite for him Esa 30.18 as it is Esa 30.18 When therefore we are assaulted by our spiritual enemies and readie to faint in the combat of temptations let vs call vpon the Lord for his assistance that wee may be freed from danger and deliuered from them and if the Lord doe seeme to deferre his helpe and suffer vs still to beare the brunt of the battaile after wee haue many times implored his assistance yet let vs not be discouraged but constantly perseuere in prayer assuring our selues that the Lord will either free vs from the temptation or els giue vs strength to endure and ouercome it for hee hath promised that he will not suffer vs to be tempted aboue our power but that he will giue a good issue to the temptation that wee may be able to beare it and he is faithfull and true of his word 1. Cor. 10.13 as it is 1. Cor. 10.13 It may be that the Lord wil not quite free vs from the skirmish of temptation though we haue often desired it of him either because he would further trie our Christian valour and exercise our faith or restraine vs from sinne especially spirituall pride to which wee are too too subiect as wee may see in the example of Paul who being buffeted by the messenger of Sathan besought the Lord thrice that he might depart from him but the Lord answered that his grace which he bestowed on him was sufficient and that his power was made manifest in the Apostles weaknes as appeareth 2. Cor. 12.8 9. 1. Cor. 12.8.9 Now the cause why the Lord would not altogether release him was that he might be humbled hereby the pricke of the flesh letting out the winde of vaine glorie which would haue puffed him vp by reason of the multitude of reuelations which hee had receiued Let vs not therefore send for the Lords assistance as it were by poste and prescribe the Lord a time with the Bethulians wherein if we be not relieued we will faint and cowardly yeeld for that which the Prophet speaketh from the Lord concerning the vision may fitly bee spoken of the Lords aide and helpe Though it tarie watch Hab. 2.3 for it shall surely come and not stay Habac. 2.3 § Sect. 6 The last thing required in our prayers is Prayer to be made for all the Saints that wee doe not onely pray for our selues but also for all the Saints For wee are fellow members of the same bodie wee are fellow souldiers which fight vnder the same Captaine Iesus Christ and consequently their victorie is our victorie and their foyles are our foyles As therefore souldiers do not only stand vpon their seuerall guards but ioyne their forces together whereby it commeth to passe that they who being scattered might easily be ouercome hauing vnited their forces are vnresistable so wee are not onely to stand vpon our owne defence but to ioyne in prayer with the whole Church militant and then shall not our spirituall enemies stand against vs for of the praier of one righteous man auaileth much Iam. 5.16 being feruent and effectuall of what efficacie and power are the prayers of all the righteous ioyned together No armour appointed for the backe
friends he endured tedious labours many miseries and so Dauid was persecuted whilest Saul did sit on the throne yea our Sauiour Christ himselfe was arraigned at the barre and condemned whilest Pilate and the chiefe Priests and Pharisies sate in the seate of iustice ouerswaying all at their owne pleasures and yet at the same time Iacob was beloued Esau hated Dauid chosen of God Saul reiected our Sauiour Christ the deare sonne of his heauenly father and his enemies the instruments and limmes of Sathan So that it is most true that Salomon speaketh namely no man can haue assurance of Gods loue and fauour by these outward benefits bestowed both vpon the godly and wicked neither by his aduersities and afflictions can gather that the Lord hateth him for these befall all indifferently as it pleaseth God to punish the reprobate or to chastize his owne children But though we can gather no sound argument from these outward things of Gods loue yet it followeth not that there is no other meanes to assure vs hereof for by the same reason wee may conclude that man is no better than brute beasts and that there is no immortalitie of the soule Eccles 3.19 because it is said Eccles 3.19 that the condition of the children of men and the condition of beasts is the same But as the Wiseman speaketh there of their outward mortalitie alone and not absolutely in all respects and therefore he saith that they are alike to see to that is in outward appearance vers 18. and explaineth himselfe in the words following for saith hee as one dieth so dieth the other so he doth not meane here simply that there is no assurance of Gods loue but onely in respect of these outward things and therefore he addeth that in these outward respects all things come alike to all and the same condition is to the iust and the wicked Though then there is no assurance of Gods loue to be gathered out of our worldly estate yet it cannot hence be concluded that therefore there is no meanes whereby we may be assured hereof for the Lord hath giuen vnto vs his word and mercifull promises he hath giuen vnto vs his holy spirit crying in our harts Abba father and witnessing to our spirits that we are the sonnes of God Rom. 8. Rom. 8. He hath manifested his loue by giuing vs his onely sonne and begetting in vs by his word and spirit a liuely faith whereby wee may apply him and all his benefits vnto vs. Whosoeuer therefore beleeueth truly in Iesus Christ he may be assured of Gods loue and euerlasting life according to that Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne Ioh. 3.16 that whosoeuer beleeueth in him should not perish but haue euerlasting life If therefore we beleeue in Iesus Christ we need not to despaire no nor to doubt of Gods loue and fauour towards vs notwithstanding our vnworthinesse nor yet in regard of the manifold afflictions which God inflicteth on vs neither in respect of those manifold infirmities which we bewray whilest the hand of God is vpon vs but wee may soundly and assuredly conclude with the Apostle Paul Rom. 8.38 I am perswaded that neither death nor life Rom. 8.38 nor Angels nor principalities nor powers nor things present nor things to come 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And so much concerning the first cause of our saluation namely Gods loue and goodwill and also the temptations of Sathan whereby hee laboureth to impugne our assurance thereof the second cause is Gods free election which proceedeth from the other for whom he loueth those hee electeth vnto euerlasting life and happinesse it being an inseparable fruite of loue to seeke the good and felicitie of the partie beloued Election therefore is that part of Gods eternal and immutable decree whereby of his free loue and vndeserued grace he hath preordained some in Christ vnto saluation and to the vse of the meanes tending thereunto for the praise of the glorie of his grace CHAP. IIII. Of Gods election the causes subiect obiect and properties thereof IN this definition is set downe first the efficient cause or author of our election namely God himselfe the Father the Sonne and the holy Ghost and this appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world that we should be holy c. And Ioh. 15.16 Ye haue not chosen me but I haue chosen you and ordained you that ye goe and bring foorth fruite c. Secondly the motiue or impulsiue cause of Gods election is expressed namely Gods free loue meere goodwill and vndeserued grace And this also is manifest Luk. 12.32 Feare not little flocke for it is your fathers pleasure to giue you a kingdome And Eph. 1.5 who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Here therefore are excluded all other causes wherewith diuers haue imagined God was moued to elect vs as namely our owne will the foreseeing of our workes worthinesse or faith and the merits of our Sauiour Christ And that these were not the causes which mooued the Lord to elect vs it may be prooued by manifest testimonies of scripture First our owne will is expressely excluded Rom. 9.16 It is not in him that willeth or runneth but in God that sheweth mercie Secondly not the foresight of our owne workes for the Apostle plainly affirmeth Rom. 9.11.12 that before the children were borne and when they had neither done good or euill that the purpose of God might remaine according to election not by workes but by him that calleth 12. It was said vnto her the elder shall serue the younger 13. As it is written I haue loued Iacob and hated Esau And chap. 11.5.6 he saith that Gods election is of grace and if it be of grace it is no more of workes or els were grace no more grace Thirdly not the foresight of any worthinesse in vs more than in others For there is no difference for all haue sinned and are depriued of the glorie of God as it is Rom. 3.23 And the Apostle affirmeth both of himselfe and others that they were all dead in their sinnes and by nature the children of wrath as well as others Eph. 2.1.3 Fourthly the Lord respected not our faith as an impulsiue cause mouing him to elect vs but only as an effect of our election neither was the Lord mercifull vnto vs in making choise of vs to bee partakers of euerlasting happinesse because we were faithfull but that we might be faithfull as Paul professeth of himselfe 1. Cor. 7.25 And the holy Ghost affirmeth Act. 13.46 that as many of the Gentiles as were ordained vnto eternall life beleeued Lastly although the merit of Christ was the onely meritorious cause of our saluation yet it was
that which is gathered from his owne worthinesse and workes he still doubteth whether yet he be worthy or haue fulfilled the measure of workes required and then further examining himselfe to cleare his doubt and finding his best workes exceeding imperfect and that his sinnes and corruptions are innumerable then is his conscience set vpon the racke and his soule plunged into deepe despaire hauing no other stay but the broken staffe of his owne righteousnesse which most deceiueth him when he most trusteth to it § Sect. 3 And that we may be confirmed against sathans temptations The points to be considered of in this controuersie and the subtill sophistrie of these his Doctors I will handle this poynt at large and will plainely proue first that the childe of God being conuerted iustified and sanctified may be certainely assured of his particular election and that without any speciall reuelation after an ordinarie manner Secondly I will shew the meanes whereby we may attaine vnto this assurance and the infallible signes of our election Lastly I will answere such obiections as are made against it by sathan and his adherents That we may be certainly assured of our election proued by the testimonies of the Scriptures Concerning the first namely that we may be certainely assured of our election and saluation it may be proued by testimonies of Scriptures and also by infallible reasons grounded vpon them For we must not thinke that we can haue this assurance by ascending into heauen and there searching into Gods secret decree but we must gather it out of Gods word wherein the Lord hath reuealed his will vnto vs and in regard hereof though Gods will in it selfe be secret so that we may aske who hath knowne the will of the Lord 1. Cor. 2.16 yet seeing the Lord hath reuealed his hidden will in his word we may say with Paul that we haue knowne the minde of Christ. Now this knowledge of Gods will concerning our election is not to be gathered out of the lawe as the Papists would haue it for by reason of the condition annexed to the promise of euerlasting life Doe this and liue it leaueth our consciences in perpetuall doubting nay rather in vtter desperation because we knowe that we are farre from the exact obedience thereof but out of the gracious promises of the Gospell The couenant of grace made to assure vs of our election freely made to euery one who beleeueth without any condition of our owne workes and worthinesse And therefore if wee beleeue the promises of the Gospell made in Christ we may be assured of our election and saluation though in our selues we are miserable sinners who haue transgressed all Gods commaundements for the couenant and promises of God made to Abraham and his seede was not through the lawe but through the righteousnesse of faith as it is Rom 4.13 and therefore it is by faith that it might come by grace and the promise might be sure not in selfe onely and in respect of the sufficiencie of Gods mercie and Christs merits as the Papists dreame but to all the seede that is to all that beleeue and be the children of Abraham who was the father of the faithfull both Iew and Gentill For otherwise we should haue no better assurance of saluation by the Gospell than by the Law for euen the promise of the Law was most sure in it selfe and on Gods part yet not sure to vs who could not perfourme the condition and therefore the Lord made a new couenant not of workes but of grace onely on the condition of faith that so the promise might be sure not onely in it selfe and on Gods behalf but also vnto vs who are Abrahams seede that is true beleeuers as appeareth Rom. 4.16 And this also notably appeareth Heb. 6.17.18 where the Apostle saith Rom. 4.16 Heb. 6.17.18 that God willing more abundantly to shew vnto the heires of promise the stablenes of his counsaile bound himselfe by an oath 18. That by two immutable things wherein it is impossible that God should lie wee might haue strong consolation which haue our refuge to hold fast the hope that is set before vs 19. Which we haue as an anchor of the soule both sure and stedfast In which words the Apostle plainly sheweth that the Lord hath added his oath to his promise not to the end that in it self it should be confirmed or needed any confirmation on Gods part for his bare word is yea and Amen so infallible and sure that though heauen and earth passe away and perish yet not one iot or title of his word shall faile till all things be fulfilled but to the end that we to whom the promises are made Mat. 5.18 might be assured of the stablenesse of his counsaile and thereby receiue strong consolation and might rest our soules in the tempests of temptations vpon firme hope as it were vpon a stedfast and sure anchor Now what stabilitie what strong consolation what stedfastnesse of hope if wee are still vncertaine of our election sometimes hoping as when wee looke vpon Gods mercie and Christs merits and sometimes doubting as when wee looke vpon our owne sinnes and vnworthinesse For what is this but to be shaken from our anchor hold and to be tossed vp and downe with the waues of doubting till at last wee dash against the rockes of despaire and so make shipwrack of our soules § Sect. 4 And thus you see that the couenant of grace was therefore made with vs Particular testimonies prouing this point that wee might be assured of our election and that the whole Gospell is nothing els but Gods ambassage whereby he certifieth vs of his free and vndeserued loue in Iesus Christ but let vs further consider of some speciall testimonies whereby this assurance is confirmed Rom. 5.1 it is said Rom. 5.1 that being iustified by faith wee haue peace towards God through our Lord Iesus Christ But what peace can we haue if wee be not assured of our election but haue our mindes distracted and racked betweene faith and doubting hope and despaire Rom. 8.38 the Apostle professeth Rom. 8.38 that he is perswaded that neither death nor life nor angels nor principalities c. nor any other creature should be able to separate vs from the loue of God which is in Christ Iesus our Lord. It is true wil the tempter say that Paul had this assurance of his election and saluation but it was by some speciall reuelation and nor ordinarily and therefore it followeth not hereof that euery particular Christian can haue this assurance I answere that the Apostle groundeth not his faith on reuelations in that place but on a foundation common to him with all true Christians namely on the death of Christ vers 32. Vers 23.33.34 on Gods free iustification ver 33. and vpon Christs intercession ver 34. and from hence hee confirmeth his and our resolution that nothing should separate vs
well may the tempests of Sathans temptations shake vs but they shall neuer remoue vs from our firme hold and certaine assurance which wee haue in Christ because wee apprehend him nay rather are apprehended or taken hold of by him as the Apostle speaketh Phil. 3.12 Phil. 3.12 And no man no not the whole power of hell is able to plucke vs out of his hands as our Sauiour speaketh Iohn 10.28 For though they be mighty to destroy yet Christ is almightie to saue Ioh 10.28 Esa 63.1 as it is Esa 63.1 and therefore let vs not suffer our soules to be racked betweene hope and feare 1. Pet. 1.13 but let vs trust perfectly on the grace that is brought vnto vs by the reuelation of Iesus Christ as the Apostle exhorteth 1. Pet. 1.13 § Sect. 5 Lastly The certainty of faith proued by the examples of beleeuers that we may be most certaine of this certainty of faith we will adde to these testimonies some examples of beleeuers mentioned in Gods word And first let vs consider the faith of Abraham which was not wauering and doubtfull but most certaine and assured for aboue hope he beleeued vnder hope and hee was not weake in faith neither did hee doubt of the promise of God through vnbeleefe Rom. 4.18 19 20 21 22 23. but was strengthened in the faith and gaue glory vnto God being fully assured that hee which had promised was able to performe it and therefore it was imputed vnto him for righteousnesse as the Apostle setteth it downe Rom. 4.18 19 20 21 22. Now Abraham was not onely a bare beleeuer but the father of the faithfull neither was his faith propounded vnto vs as a wonder to admire at but as an example for all his sonnes to imitate And therefore it is said vers 23. That this is not written for him onely that his faith was imputed to him for righteousnesse 24. But also for vs to whom it shall be imputed for righteousnesse which beleeue in him who hath raised vp Iesus our Lord from the dead But it may be obiected that Abraham is not said here to beleeue thus certainely his owne election or saluation but that he should haue a sonne and become a father of many nations I answere though this were the next and immediat obiect of his faith yet this was not the chiefe and principall but the promise of blessednesse and happinesse which was made to him and all the nations of the earth in his seede Christ For Abraham could not bee iustified by beleeuing that he should haue a sonne but by beleeuing in the Messias which should come out of his loynes by whose righteousnesse and obedience he should be saued And therefore the Apostle Gal. 3.16 doth appropriate that promise made vnto Abraham Gal. 3.16 Gen. 22.18 Gen. 22.18 In thy seede shall all the nations of the earth bee blessed vnto the promised seede Iesus Christ Looke also vpon the prophet Dauid and you shall see that though his faith was often shaken with doubting yet in it selfe it remayned certaine like a tree shaken with the windes which is not ouerthrowne but taketh more firme and deepe roote Psalm 23.4 Psalm 23.4 Though I walke through the valley of the shadow of death I will feare no euill for thou art with mee So Psalm 27.1 Psalm 27.1 The Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraide Neither had he onely this assurance in himselfe but sheweth that it is also the state of all the faithfull Psal 125.1 They that trust in the Lord shall be as mount Sion Psalm 125.1 which cannot be remoued but remaineth for euer So Iob in the middest of his afflictions sheweth his certaine assurance and faith saying Iob. 13.15 Iob. 13.15 and 19.25 26. Loe though hee slay mee yet will I trust in him And chap. 19.25 I am sure that my redeemer liueth and he shall stand the last on the earth 26. And though after this skinne wormes destroy this body yet shall I see God in my flesh c. And Paul speaking not onely of his owne assurance of Gods loue and euerlasting life but of all the faithfull saith that he is perswaded that nothing in the world should be able to separate vs from Gods loue in Christ Rom. 8.38 Rom. 8.38 § Sect. 6 And thus haue I shewed that faith is a certaine assurance of Gods loue and fauour in Christ That faith particularly perswadeth vs of our election Now I will also proue that it particularly perswadeth vs of our owne election and life euerlasting For first such a faith is begot now in our hearts by the Preaching of the word as was begot in the hearts of men by our Sauiour Christ himselfe for as there is but one God so there is but one true and iustifying faith Ephes 4.5 Ephes 4.5 but by that faith they were particularly perswaded of the remission of their sinnes and consequently of their iustification and saluation as appeareth Luke 7.42.50 where our Sauiour saith thus to the woman Luk. 7.48.50 Thy sinnes are forgiuen thee thy faith hath saued thee goe in peace So Matth. 9.2 he saith to the sicke of the Paulsie Be of good comfort Matth. 9.2 thy sinnes are forgiuen thee And therefore the faith which is now begot in vs by the Preaching of the word doth also particularly perswade vs of the remission of our sinnes and eternall saluation For as our Sauiour Christ by his owne absolute authoritie did remit the sinnes of those that did beleeue so he hath left this authoritie to his ministers not absolutely by their owne power to remit sinnes which the man of sinne doth chalenge vnto himselfe but to declare and pronounce their sinnes forgiuen who truly beleeue in the sonne of God and repent them of their sinnes the which their sentence is ratified in Heauen according to that Matth. 16.19 Matth. 16.19 I will giue vnto thee the keyes of the kingdome of Heauen and whatsoeuer thou shalt binde in earth shall be bound in Heauen and whatsoeuer thou shalt loose in earth shall be loosed in Heauen which authoritie is not giuen to Peter alone and his successors as the Papists dreame but as Peter answered not onely for himselfe but also in the behalfe of all the rest so he receiueth this power both for himselfe and for all the Apostles yea for all Gods true Ministers the vndoubted successors of the Apostles as our Sauiour expoundeth himselfe Iohn 20.23 where hee giueth this authoritie to all the Apostles saying Whose sinnes so euer yee remit they are remitted vnto them Ioh. 20.23 and whose sinnes so euer yee retaine they are retained So that the Ministers of Gods word by the Preaching thereof may assure men particularly of the remission of their sinnes for when he maketh this generall proposition whosoeuer beleeueth and repenteth him of his
as appeareth in the same place where this is added ' But he that hardneth his heart shall fall into euill as though hee should say that man is blessed which feareth the Lord for this will worke in him a conscionable care of auoiding sinne which is odious in the eyes of God and of imbracing holinesse and righteousnesse which being acceptable vnto God hee will reward with eternall blessednesse but hee that hardneth his heart and continueth in carnall securitie runneth headlong into the euill of sinne and consequently the euill of punishment euen euerlasting condemnation Thirdly whereas the Apostle Rom. 11.20 Rom. 11.20 exhorteth vs not to bee high minded but feare hee doth not meane that wee should doubt of our election and saluation but doth hereby beate downe our spirituall pride and opinion of our owne righteousnesse and holinesse whereby we are ready to insult ouer the Iewes as though we were chosen and preferred before them for some excellencie or worthinesse in our selues and so derogate from the free grace and goodnesse of God whereby he hath chosen vs without any respect of our deserts And that this is the meaning of these words appeareth in the eighteenth verse where he willeth the Gentiles not to boast themselues against the Iewes who were the naturall branches Neither doth the Apostle write this to the faithfull onely but to the whole Church of the Gentiles in which were many hypocrites and carnall men who contenting themselues with a bare name of Christians would insult ouer the Iewes whom God had cast off from being his Church and people whom he warneth not to be puft vp in pride as though in this respect their state were most secure and out of all danger for as saith he they were cast off for their infidelitie euen when they were naturall branches so shall you much more be reiected who being wilde branches were grafted in their places that is called to be the members of the visible Church if you continue in the like infidelity contenting your selues with vame confidence and fond presumption in stead of a liuely faith § Sect. 4 Fourthly Phil. 2.12 whereas the Apostle Phil. 2.12 doth exhort vs to worke out our saluation with feare and trembling he doth not hereby take away from vs assurance of our election and saluation but carnall securitie and selfe confidence that so despairing of our owne strength as being vnable of our selues to thinke a good thought or to will that which is good we may in all humilitie rest and rely our selues wholy vpon the Lord. And that this is his meaning appeareth by the reason which he adioyneth in the verse following for saith hee it is God which worketh in you both the will and the deede As though hee should say there is no reason why you should bee secure as though you were able to stand by your owne strength there is no cause why you should be lifted vp with fond presumption or be carried away with selfe confidence for of your selues you are not able so much as to will that which is good or to performe it though you should will it vnlesse it please the Lord of his owne good pleasure and free will to worke both in you and therefore respecting your owne infirmities and imperfections you should bee so farre from carnall securitie or selfe confidence that contrariwise you should continually feare least through your corruption you should be ouertaken of sinne and so displease the Lord which is your soueraigne King and gracious Father So that the Apostle doth not here exhort vs to doubt of our election and saluation but to a godly feare that we doe not fall into sinne he would not haue vs to doubt of Gods grace and free promises but of our own strength by which wee are altogether vnable to stand if hee leaue vs to our selues hee would not haue vs feare least wee should be reiected and damned after we are truely conuerted vnto God but least we fall into sinne and neglect that duety which we owe to our heauenly father Feare and distruct in our owne weakenesse and assurance of our election may well stand together These two therefore may well stand together for the more we distrust our owne weakenesse the more firmely we rest vpon the power and assistance of God and the more we rely vpon him the more sure we are of standing vnto the end the surer we are of Gods loue and fauour the more we loue him againe and the more we loue him the more fearefull we are to displease him the more we see our pronenesse to sinne the more we feare least we should fall into it and the more we suspect our selues the more earnestly we implore the assistance of Gods spirit whereby wee are inabled to withstand temptations And therefore Dauid ioyneth these together Psal 2.11 Serue the Lord in feare and reioyce in trembling Psal 2.11 noting thereby that Gods children feare yea euen tremble in regard of their owne infirmities and corruptions and yet at the same time they reioyce and are filled with consolation in respect of that full assurance which they haue of Gods loue and fauour and their election and saluation And as he ioyneth them in precept so also in his owne practise Psalm 5.7 Psalm 5.7 I will saith he come into thine house in the multitude of thy mercy and in thy feare will I worship towards thy holy temple so that at the same time when as hee was incouraged by the consideration of Gods great mercy to goe boldly and with a liuely faith vnto the throne of grace he was also touched with a godly feare in regard of his vnworthinesse and imperfections not that he doubted least hee should not bee accepted of God but least in worshipping of God hee should bewray his corruption and not doe it in that manner and measure which God requireth § Sect. 5 But against this it may be obiected that Iohn saith Obiection 1. Ioh. 4.18 Answere 1. Epist 4.18 There is no feare in loue but perfect loue casteth out feare c. I answere that there is a twofold feare mentioned in the scriptures the first is a seruile feare proceeding from incredulitie whereby men feare God as a scuere iudge who is ready to inflict on them those iust punishments which by their sinnes they haue deserued which feare is expelled when as we are assured of Gods loue and loue him againe The other is a sonne-like feare which is a fruite of faith whereby we doe not feare God as an enemy or an angry iudge but as a gracious Father whose displeasure we would by no meanes incurre not that we feare his wrath and vengeance as though it were ready to fall vpon vs but because we would not thus abuse his mercy and goodnesse towards vs nor doe any thing which might cause him to looke vpon vs with a frowning countenance or if we doe feare Gods iudgements it is as they are inflicted on another
with the godly instructions profitable exhortations and sweete consolations of those who are more stronge and therefore the Apostle Paul exhorts those who had attayned vnto agreat measure of faith that they admitt such as were weake into their companie to be made partakers of their Christian conferences to the ende that hereby they might be more and more strengthened and confirmed Rom. 14.1 Rom. 14.1 The 4. means the vse of the sacraments The fourth meanes is the holy vse of the sacraments for the Lord hath added them as seales to the handwriting of his couenant of grace to confirme our faith in the full assurance of his promises and to take away all doubting For whereas the weake conscience might make some scruple in respect that the promises of the gospell in the preaching of the word are deliuered indefinitely and after a generall manner in the vse of the sacraments they are assured vnto them particularly and as it were by name and that not after some obscure and hidden maner but most familiarly by such common signes are are subiect to the senses and within the reach of the shallowest capacitie The 5. means good workes A fift meanes to confirme our faith is to be continually conuersant in good workes and to bring forth the fruites of holy obedience for hereby our faith is exercised and by exercise strengthened and increased whereas contrariwise the neglect hereof doth wound the conscience and so quench the liuely heate of faith that though it bee not quite extinguished yet it will not sensibly be discerned As therefore the strength of the bodie is increased by exercise and for want thereof waxeth faint and languisheth and as the stomacke is by outward exercise of the bodie made more fitt to performe his dutie of concoction so our faith being exercised in good workes is made more strong and fitt to performe his dutie in applying Christ and the sweete promises of the gospel vnto vs and without this spirituall exercise it waxeth faint and the strength thereof abateth The 6. means feruēt prayer The last meanes to strengthen and increase our faith is continuall and feruent prayer for faith is not in our owne power but it is the free gift of God as the Apostle teacheth vs Ephe. 2.8 neither can any man come vnto our Sauiour Christ by a liuely faith except it be giuen him of the father Ephe. 2.8 as himselfe speaketh Ioh. 6.65 Ioh. 6.65 And therefore when wee see the small measure of our faith we are with the apostles to pray vnto the Lord that hee will increase it Luk. 17.5 Luk. 17.5 And when wee perceiue that it is grieuosly assaulted with doubting and infidelitie we are in feruencie of spirit to crie out with the father of the possessed childe Lorde I beleeue helpe my vnbeleefe Mark Mark 9.24 9.24 And then we may be assured that the Lord will heare vs and satisfie our godly desires making vs to growe vp from faith to faith till at length wee attaine vnto such a fulnesse of perswasion that wee shall bee able truely to say with the Apostle I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to seperate vs from the loue of God which is in Christ Iesus our Lord. as it is Rom. Ro. 8.38.39 8.38.39 § Sect. 3 And these are the meanes which properly tende to the strengthening and increasing of our faith Of the means whereby we may be preserued from doubting and desperation which whosoeuer carefully and conscionably vse they shall assuredly find them effectuall for this purpose Now wee are to speake of those meanes whereby wee may bee preserued from doubting and desperation of which I shal not neede to speake much seeing the most of these points are handled before The 1. means The first meanes to preserue vs from desperation is to cal continually vnto our remembrance that the promisses of the gospell are generall and indefinite excluding none how vnworthie and sinnefull soeuer they be if they doe not exclude themselues through their owne infidelitie Mat. 11.28 So Mat. 11.28 our Sauiour calleth all humbled and repentant sinners without exception saying Come vnto me all yee that labour and are heauie laden and I will ease you Ioh. 3.16 and Ioh. 3.16 God so loued the world that he sent his only béloued son that as many as beleue in him should not perish but haue euerlasting life Mat. 9.13 So Matth. 9.13 our Sauiour saith that hee came not to call the righteous but sinners to repentance either then refuse the name of repentant sinner or acknowledge that he came to saue thee and Ioh. 6.40 our sauiour saith that it is his fathers will who sent him that euery man who beleeueth in him should haue euerlasting l fe Seeing therefore God taketh no exception nor excludeth any let vs not exclude our selues through our want of faith and infidelitie The 2. means Secondly we are to consider that the Lord hath not onely propounded his gratious promises vnto vs but also hath commaunded vs to beleeue them Mark 1.15 1. Ioh. 3.23 So Mark 1.15 Repent and beleeue the gospell and 1. Ioh. 3.23 This then is his commaundement that wee beleeue in the name of his sonne Iesus Christ c. now to beleeue in Christ is not onely to beleeue that he is a sauiour for this euē the diuels beleeue also but to beleeue that he is our sauiour to rest wholy vpō him for our saluatiō to say with the Apostle Paul Gal. 2.20 Gal. 2.20 I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me And to the end that wee may be armed against doubting and enabled to perfourme this commaundement it hath pleased the Lord to adde vnto his word his oath Heb. 6.18 that by two immutable things wherein it is impossible that God should lye wee should haue strong consolation as the apostle speaketh Heb. 6.18 Yea he hath also vnto his word and handwriting annexed his Sacraments as seales that there might be no place left for doubting Seeing therefore the Lord hath expresly commaunded vs to beleeue and vsed al meanes to enable vs to perfourme his commaundement let vs not now dispute the question whether we are worthy to beleeue or no or whether such grieuous sinners are bound to this dutie but setting all excuses aside let vs beleeue in obedience to Gods commaundement The 3. means Thirdly we must not alwaies set before vs the innumerable multitude and huge waight of our sins but withal cal to our remembrance the infinite mercies of God and merits of Christ who hath offered vnto his father a propitiatorie sacrifice and full satisfaction for all our sinnes 1. Iohn 2.2 and not for ours onely but for the sinnes of all the world
not bee effectuall and sufficient for their saluation Which tentation if we would withstand we must not dreame or imagine that to haue a true faith is to haue a perfect faith which is neuer assaulted with doubting nor shaken with any tentations for there is no such faith to be found in any of Gods childrē seing the most perfect are partly flesh and partly spirit and as the fruite of the spirit is faith and affiance in God so the fruit of the flesh is doubting and infidelitie these continually assault fight one against another That there are diuers degrees of faith in Gods children Againe wee are to know that there are diuers degrees of true faith and that all the children of God haue it not in the like measure for some haue attained to a strong and great measure of faith as those who are indued with much knowledge and firmely assent vnto that which they know and are most certainely perswaded of their saluation in Christ and that all the gratious promises of the gospell doe belong vnto them so as nothing in the world shal be able to seperate them from the loue of God which is in Christ Iesus our Lord others are weake and indued with a small measure of faith as those who haue little knowledge weake assent and perswasion being yet but babes in Christ and growing vp from faith to faith Rom. 1.17 as the Apostle speaketh Rom. 1.17 till at length they attaine to that fulnesse of perswasion of which mention is made Heb. 10.22 Heb. 10.22 Now wee are to hould first that this small and weake measure of faith is notwithstanding a true faith and therefore sufficient for the saluation of those who are indued therewith neither are the promises of the gospell made to those onely who haue a strong faith but to those who haue a true faith Ioh. 1.12 As many as receiued him hee gaue to them prerogatiue to be the sonnes of God Ioh. 1.12 euen to them that beleeue in his name And Iohn 3.18 He that beleeueth shal be saued Ioh. 3.18 in which and such like places there is no measure of faith propounded but the promises are made indefinitely to all that beleeue how small and weake soeuer their faith be in respect of the quātitie and apprehension so that in regard of the qualitie it be true and liuely § Sect. 2 That a weake and small measure of faith is true and liuely faith That a weake smal faith may be a true and liuely faith it is manifest both by reason and also plaine testimonies of the Scripture for the first diuersitie of degrees in quantitie of a thing doth not take away and annihilate the existence true being thereof for example a smal drop of water is as well and truely water as the whole Ocean a little sparke is true fire both in respect of substance qualitie as well as a mighty flame a little man is as truly a man as a great Giant and so a little faith is as well a true faith as a full perswasion neither doth the small quantitie take away the being nature and truth thereof Secondly this also manifestly appeareth by the Scriptures whereas many are said to haue faith and to beleeue who hearing the doctrine of Christ seing his miracles beleeued acknowledged him to be the true Messias their Sauiour though at the same time they had attained to an exceeding small measure of knowledge and were ignorant of many of the chiefe principles of Christian religion because they nourished not this their ignorance but resolued to vse all those good meanes of increasing in knowledge which God hath ordayned for this purpose And thus many of the Samaritanes are sayd to haue beleeued for the saying of the woman and because of his owne word Ioh. 4.39.41 Thus a certaine ruler and all his houshould are saide to haue beleeued Ioh. 4.39.41 ver 52. when they sawe the miracle which our Sauiour wrought in curing the rulers sonne of his feauer only with his word ver 52. Yea the apostles themselues whose faith our sauiour Christ cōpareth to a firme rocke against which the gates of hell should neuer preuaile were notwithstanding indued with weake and small measure of faith before the ascension of our Sauiour and sending of the holy ghost For they were ignorant euen of the maine principles of christian religion and of diuers articles of faith and consequently could not beleeue assent or be perswaded of those things which they did not vnderstand For example howsoever they knew and acknowledged that our Sauiour Christ was the promised Messias Mat. 16.18 yet they were ignorant that he should redeeme mankind by his death for when he foretold that he should be deliuered into the hands of the Gentiles to bee crucified it is saide that they vnderstood none of those things Mat. 20.18 Luk. 9.45 Mat. 20.18 Luk. 9.45 .. So also they knew not that beeing dead he should rise againe the third day as the Euangelist sheweth Mar. 9.32 Mar. 9.32 And when they heard thereof by the women they thought it a fained thinge as it is Luk. 24.11 Luk. 24.11 Ioh. 13.38 and 14.5 Actes 1.6 Mar. 10.37 They were ignorant also of his ascension as appeareth Ioh. 13.36 and 14.5 and of his kingdome for they dreamed of an earthly kingdome and of worldly preferments which they were to haue by him as we may see Act. 1.6 Mar. 10.37 By all which it plainely appeareth that though the Apostles were indued with a true faith yet their faith was exceeding weake and small as also it is most euident in that reprehention vsed by our sauiour when they were in some appearance of danger Mat. 8.26 Matth. 8.26 wherefore are yee fearefull o yee of little faith § Sect. 3 And therefore though wee find our faith to be weake and small yet let not Sathan perswade vs that for this cause it is false and counterfaite That all power of hell cannot preuaile against the smallest measure of true faith Phil. 3.12 or that wee shall easily bee ouercome of euery tentation and neuer perseuer vnto the end that wee may bee saued seeing a weake and small faith may bee a true faith against which how weake in it selfe soeuer it be yet the gates of hell shall neuer preuaile against it for the weaker our faith is the stronger shall wee find Gods power in sustayning and preseruing vs the more that Sathan laboureth to winnow vs in the siue of his tentations the more effectually will our Sauiour Christ make intercession for vs that our faith faile not the feebler our faith is in apprehending Christ the more powerfull will his spirit bee in apprehending vs and in ioyning vs inseparably in a holy communion with him But yet wee must not content our selues with a small and weake measure of faith but earnestly labour after more perfection and to grow from faith to faith till
be able to separate them from the loue of God which is in Christ Iesus our Lord. § Sect. 7 But against this it may be obiected An obiection against the former reason ansivered that the sinnes of the faithfull doe prouoke the Lord vnto anger and mooue him to cast them off in his iust displeasure and to withdraw from them his wonted loue and fauour and therefore seeing sin separateth them from Gods loue it may also plunge them into condemnation To which I answere that indeede the sinnes of the faithfull doe in themselues deserue the euerlasting wrath of God and eternall death if they were not taken away by Christ who hath by his precious bloudshed satisfied his fathers iustice and that euen now they so offend by their sinnes their gracious father that they had neede to renew their faith and repentance before they can haue any sensible assurance that they are reconciled vnto him and receiued into his loue and fauour It is most true that God is displeased with the sinnes of his children according to that Esa Esa 64.5 How God is said to be angrie with his children 64.5 Behold thou art angrie for we haue sinned But this anger doth not exclude them out of his loue seeing it is not the anger of an enemie but of a gracious father who is not angrie with their persons to destroy them but with their sins to conuert and saue them As therefore children with their faults prouoke their parents to anger and mooue them to turne their fatherly smiles into bitter frownes and the fruits of their loue into the effects of hatred in outward shew as namely seuere countenances sharpe reproofes and rigorous chastizements and in respect of these outward signes and effects of their anger they are vsually said to be out of fauour and in their fathers displeasure howsoeuer in truth at the same time they intirely loue them and vse all this holesome seueritie not because they hate but because they would reforme them So Gods children when by their sinnes they do offend him and prouoke his anger against them are said to be out of his fauour not that God doth euer change his fatherly affection or purposeth vtterly to reiect them but because hee changeth the effects of his loue into the effects of hatred in outward shew as when inwardly hee suffreth them to be vexed with the terrors of conscience and with the apprehension of his anger and displeasure and outwardly whippeth and scourgeth them with temporarie afflictions all which he doth not for any hatred to their persons for he neuer hateth those whom hee hath once loued in Christ but for the hatred of their sinnes and loue of the sinner whom by this meanes hee bringeth by the rough and vnpleasant way of repentance vnto the eternall pleasures of his kingdome § Sect. 8 And thus it appeareth that Gods loue and anger may stand together Our perseuerance proued by Gods immutabilitie in his gifts and that notwithstanding his momentanie displeasure his loue may be eternall Now secondly wee are to know that as God is immutable in his loue so also in his gifts as faith repentance hope affiance charitie c. according to that Rom. 11.29 Rom. 11.29 The gifts and calling of God are without repentance But yet this is to bee vnderstood with diuers cautions for first it is not to be vnderstood of all the gifts of God not of temporarie gifts nor of the gifts of the spirit which are common to the wicked with the godly for these being not essentiall to a Christian nor necessarie to saluation the Lord giueth or taketh away as in his infinite wisedome he thinketh best neither yet are we to vnderstand it of all gifts of the spirit which are proper to the elect for some also of these being not of the essence of faith but only effects and fruites thereof he taketh away from his children for a time as namely the puritie of their conscience and the peace which doth accompanie it the sense and feeling of Gods loue and fauour Psal 51.9 10 11 12 15. cheerefulnes of spirit ioy in the holie Ghost patience the gift of prayer and such like because his loue and the saluation of the faithfull may stand with the want of these gifts for a time Neither are wee to vnderstand this of the actions and sensible fruites of Gods graces for these also haue their intermissions the graces themselues notwithstanding remaining for as the Sunne doth alwaies shine and yet sometimes the beames thereof are not discerned being hindred from spreading themselues by the interposition of the clowds or of the earth and the fire doth continue light and hot in it selfe and yet being couered with ashes doth giue neither light nor heate to the standers by so these graces of Gods spirit faith hope affiance loue and such like may in respect of their substance habitually remaine in vs and yet for a time not send foorth the light and heate of ioy comfort peace and the rest and though they retaine their nature still yet they may be hindred from exercising their actions and functions as namely when as the conscience is wounded with some wilfull sinne committed against the knowledge or in the spirituall conflict of temptations as before I haue shewed at large Lastly this is not to be vnderstood of their measure and degree for these graces haue their full and waine their ebbe and tide their perfect strength and their faint languishing but of their substance and true being in which respect they neuer vtterly faile but continue without intermission vnto the end for as the gift of faith so all other the like graces are the worke of God as our Sauiour teacheth vs Iohn 6.29 and we may assure our selues of this Iohn 6.29 That he that hath begunne this good worke in vs will also finish and perfect it vntill the day of Iesus Christ Phil. 1.6 as the Apostle speaketh Philip. 1.6 CHAP. XIII Of the fourth and fifth reason to proue the certaintie of our perseuerance grounded vpon Gods power and truth § Sect. 1 THe fourth reason may be taken from Gods omnipotencie and almighty power The fourth reason grounded vpon Gods omnipotencie for if God in respect of his infinite loue bee willing that we shall bee saued and perseuere in the meanes of our saluation and bee immutable also and vnchangeable in his loue and will and likewise in respect of his power infinit and almighty able to effect whatsoeuer hee willeth then surely being assured that we are in the state of grace and in Gods loue and fauour there is no doubt but we shall bee saued and perseuere in the meanes which are inseparably ioyned with our saluation But as the Lord in respect of his loue is most willing so in respect of his power hee is able continually to vpholde vs in the state of grace and to frustrate and defeate all the malice and might of all our
be made voyde and frustrate I answere that so likewise the couenant made with the Israelites was firme on Gods part but made frustrate by their sinnes but the Lord hath made a new couenant with vs not of workes but of grace vpon the condition of faith and repentance which being obserued on our part our sinnes and vnworthinesse cannot make it frustrate and of none effect as before I haue shewed more at large § Sect. 4 Secondly we are assured of our perseuerance Of the particular promises of our perseuerance Psal 1.3 Ezech. 47.12 by Gods particular promises made to his faithfull ones Psal 1.3 it is said of the righteous man that he shall be like a tree planted by the riuers of waters that will bring forth her fruites in due season whose leafe shall not faid c. As therefore the tree planted by the riuer side doth not wither because continually it sucketh moysture whereby it is quickned and refreshed so the righteous man perseuereth in his righteousnesse because he is continually reuiued and quickned with that spirituall moysture which he sucketh from Christ who is the liuely roote whereof he is a branch Psal 15.5 Psal 15.5 Psal 37.24 He that doth these things shall neuer be moued Psal 37.24 Though the righteous man fall he shall not be cast off for the Lord putteth vnder his hand Psal 112.6 Surely he shall neuer be moued Psal 112.6 but the righteous shall be had in euerlasting remembrance And vers 9. Vers 9. Psal 125.1 His righteousnesse remaineth for euer Psal 125.1 They that trust in the Lord shall be as mount Syon which cannot be remoued Ioh 4.14 but remaineth for euer Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water which I shall giue him shall be in him a well of water springing vp to euerlasting life Where by this water we are to vnderstand the holy Ghost Ioh. 7.38 39. as appeareth Ioh. 7.38 He that beleeueth in me as saith the scripture out of his belly shall flow riuers of the water of life 39. This saith the Euangelist spake he of the spirit which they that beleeued in him should receiue So that to drinke of this water is through faith in Christ to be made partakers of the holy Ghost whom whosoeuer receiueth shall retaine him vnto the end As therefore he that hath a liuing fountaine continually springing in him cannot be a thirst so they who haue this fountaine of life perpetually springing in them they shall neuer thirst any more but it shall continually refresh and quicken them till they haue attained vnto euerlasting life Ioh. 6.35.37 â—â— 54 I am the bread of life he that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst And vers 37. All that the father giueth me shall come vnto me and him that commeth to me I cast not away And vers 51. I am the liuing bread which came downe from heauen if any man eate of this bread he shall liue for euer And vers 54. Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day c. Now whosoeuer beleeue in Christ they eate his flesh and drinke his blood for faith is the mouth of the soule whereby we feede on this heauenly foode and therefore all the faithfull shall haue euerlasting life nay as he saith they haue it alreadie and shall not come into condemnation but haue passed from death to life Ioh. 5.24 and 10.28 as it is Ioh. 5.24 and Ioh. 10.28 I will giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand 29. My father which gaue them me is greater than all and none is able to take them out of my fathers hand In which words he both sheweth his will in his promise and his power to performe it and therefore whosoeuer are the sheepe of Christ they cannot be taken from him neither for a time nor eternally for so it should follow if Christs reason be of any force that they who tooke them from him should be stronger than Christ and his father which were a horrible blasphemie for any to imagine § Sect. 5 But here it is obiected that these promises are made to all the faithfull so long as they continue faithfull An obiection tending to frustrate the former promises answered and to the sheepe of Christ so long as they are his sheepe who abide in his word and follow him But when they cease to beleeue and to be his sheepe they doe not appertaine vnto him for they onely remaine the Disciples of Christ who abide in his word and haue his word abiding in them Ioh. 8 31. Ioh. 8.31 and 15.7 and 15.7 To which I answere that this is an idle trifling in a circular disputation and a vaine begging of the question in controuersie For the question is whether the faithfull may be assured of their perseuerance in faith whether a member of Christ may be assured to continue a member of Christ whether a sheepe of Christ may assure himselfe that he is to remaine for euer a sheepe of Christ we hold the affirmatiue part and proue it by diuers testimonies they deny that these promises are absolute but on this condition that we are assured none can plucke vs from Christ so long as we continue and retaine the nature of the members and sheepe of Christ But I would faine know what it is to be plucked from Christ but to cease to bee a member or sheepe of Christ and to loose their nature and what it is to be a sheepe of Christ but to heare his word and to follow him When as then our Sauiour Christ promiseth that none shall plucke his sheepe from him he promiseth that none shall be able to make them cease to be his sheepe nor depriue them of their nature which is the essentiall forme which maketh them to be sheepe rather than other who neither heare his word nor follow him Whereas therefore they affirme that these promises doe assure vs to perseuere so long as we continue and retaine the nature of the sheepe and members of Christ what is it but idly to repeate the same thing namely that Gods promises doe assure vs to perseuere so long as wee doe perseuere that we shall not be plucked from Christ so long as we remaine with Christ that we shall continue the members and sheepe of Christ so long as we continue to be his sheepe and members that we shall not loose our faith so long as we continue faithfull And what is it to say that the sheepe of Christ shall so long continue to be his sheepe as they retaine their nature but to graunt also that they may loose their nature consequently cease to be Christs sheepe and so be plucked from him which is quite contrarie to his
yet all true faith and sufsicient for saluation That so long as wee continue in this life our knowledge is but imperfect and vayled with much darknesse and ignorance for we know but in parte as euen the apostle speaketh in his owne person 1. Cor. 13.12 1. Cor. 13.12 And therefore our assent and perswasion must needs be imperfect and but in part and often assaulted with much doubting that howsoeuer faith and doubting are opposed in their owne nature yet notwithstanding they may be together in the same subiect in respect of diuers partes For wee are partly flesh and partly spirit and these two with their seuerall fruits do continually fight and striue one against the other and sometimes the flesh sometimes the spirit with their seuerall fruits get the vpper hand in the meane time both retaining their owne nature and properties howsoeuer they doe not so euidently appeare nor so powerfully worke their seuerall actions when the aduerse part preuaileth and hath put them to the foile for example faith which is a fruite of the spirit is continually assaulted by doubting which is a fruite of the flesh and proceedeth from the roote of infidelitie and sometime faith preuaileth and sometime it receiueth the foyle but yet at the same time howsoeuer wee cannot sensibly discerne it nor the actions thereof yet it retaines it owne nature and properties neyther is it depriued of his firmenesse constancie and certainty howsoeuer they be for a time couered hid out of our sight like the fire vnder the ashes or the Sunne vnder a cloud as before I haue said Though therefore we finde in vs much inconstancie and doubting yet let not Sathan perswade vs that these are of the nature and properties of our faith and that therefore our faith is not true but temporarie false and counterfaite for this inconstancie and doubting proceedeth not from faith and from the spirituall and regenerate part but from the flesh and the part vnregenerate and therefore howsoeuer it is assaulted and sometimes foyled by them yet in it owne nature it is true certaine and constant § Sect. 2 Secondly Sathans tentation groūded on the strong faith of some of Gods children answered he will suggest that the Saints mentioned in the Scriptures had most certaine strong faith in exceeding great measure that they brought forth cōtinually most notable fruits thereof were not subiect to such infirmities and doubting as wee feele in our selues To which we are to answere that this tentation is full of vntruth and hath no sound part in it for first we are to assure our selues that they fell into manifold doubtings and were subiect vnto innumerable infirmities and corruptions which are not specified in the booke of God neither was it fitte or expedient that it should be a register of all humane infirmities and of their manifold falls but onely that some should bee recorded for our warning that wee might more warily watch ouer our selues least wee should fall into the like sinnes and for our comfort also when wee are fallen in that our case is common with Gods dearest children in which respect the Scriptures is not wanting Looke vpon Abraham the father of the faithfull whose faith was so strong that he aboue hope beleeued vnder hope and you shall see that his faith notwithstanding was sometimes shaken with diffidence and doubting as when distrusting Gods gratious promisses made vnto him and not resting vpon his almighty power he was content to take vnto him Hagar his maide and commit sinne with her that so by his owne deuise he might make good Gods promisse and obtaine the blessed seed as though God could not perfourme that which he had spoken vnlesse he helped him by such vnlawfull meanes So where was the strength and constancie of Moyses faith when hee dishonoured God before the people in not beleeuing his word by shewing his impatiencie Numb 20.10.11 where was the strength and constancie of Dauids faith num 20.10 11. when he complaineth that he was forsaken that God had fayled in his promisses that he had forgotten to be mercifull and had shut vp his tender mercies in displeasure Psal 22.1 and 77.8.9 Or of Iobs faith when he cursed the day of his birth and accounted God his enemy Psal 22.1 and 77.8.9 who had set him vp as a marke against which he shot poisoned arrowes or of Ieremy when he likewise wished that he had neuer bene borne and bewraieth great impatiency Iere. 20. Ier. 20. Or of Ionas when he rebelled against Gods commaundement and fled from his presence or when after his miraculous deliuerie he murmured and vttered impatient speeches euen against God himself for the losse of a poore gourd which kept him from the heate of the sunne and when the Lord mercifully and mildly reproued him saying doest thou well to be angry for the gourd he stubbornely answered I doe well to bee angry vnto the death Ion. 4.9 Ion. 4.9 Or of the Apostles themselues when they fled away and forsooke their Lord and maister Iesus Christ for feare of worldly punishment and when after his death they would not beleeue the women reporting that hee was risen againe vntill their owne eyes had seene them Lastly though it be euident that diuers of the Saints mentioned in the Scriptures had a farre greater measure of faith and brought foorth much more plentiful fruits then we can discerne in our selues yet this is no good reason to prooue that our weaker smaller faith is no faith or vneffectuall for our saluation for this is an absurd consequence the Moone giueth much lesse light then the Sunne therefore it giueth no light at all one hand is farre greater then another therefore the lesser is not a true hand this man excelleth another in the vse of reason and therefore the other is vnreasonable because the diuers degrees in the quantitie of things doe not take away the truth of their being and existence so long as they be of the same nature and qualitie Besides as the holy ghost hath set downe examples of most strong faith in some of Gods seruants so hath he made mention of some who haue had but weake and little faith to the end that we should so labour to attaine vnto the highest degree as that in the meane time we be not vtterly discouraged with the lowest for example as he hath remembred the faith of Abraham who beleeued aboue hope vnder hope so hee hath not forgotten his weake faith who cried I beleeue Lord help thou mine vnbeliefe as he hath mentioned the faith of Iob who grew to this resolution Though hee kill me yet will I trust in him so he hath expressed also the faith of Nicodemus in knowledge weake and simple and in practise and profession cowardly and fearefull as hee hath set downe the strong faith of Paul who grew to this fulnesse of perswasion that nothing should be able to separate him from the loue of
God in Iesus Christ so he hath not left out the little weak saith of Thomas who would not beleeue further then hee sawe and felt Yea the Lord in his word hath reuealed vnto vs the diuers degrees of faith in the same men in respect of diuers times That the scriptures set forth vnto vs the diuers degrees of faith in the same beleeuer at one time like a graine of mustard seede at another time like a great tree at one time like a little smoke and soone after bursting out into a great flame now like a weake reed wauering and declyning with the smallest blast of any tryall and within a while like an immoueable rocke which beateth backe huge billowes and euen a whole sea of violent tentations in a word it setteth out to our vew as it were portrayed in a fresh and liue picture the diuers ages of a christian as he is in his conception and preparation to grace and as he is in his new birth and first conuersion as he is a babe and as he groweth from his infancie to greater age and strength till hee come to ripe yeares and to be a strong man in Christ Besides it sheweth vnto vs his diuers relapses through sinne the sicknesse of the soule and how oftentimes the spiritual growth is hindred and the strength of Gods graces abated and much weakned by the cotidian ague of our corruptions and Sathans tentations and also after these fitts bee driuen away by vertue of Gods spirit how we receiue a greater increase of grace and measure of strength whereby we grow more in christianitie and godlinesse in a yeere then we did in two before All which is set downe to this end that we should not make our infancie our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full growth but labour to increase in grace till we become of babes strong men in Christ as also that finding our selues as weake as little infants wee bee not vtterly discouraged for if we sucke the brests of our spirituall mother the true church and receiue from her the milke and stronger meate of the word and sacraments wee shall assuredly growe vp from grace to grace and strength to strength till of babes wee become strong men in Iesus Christ and that though wee haue many great sickness of the soule and relapses into sinne whereby our spirituall growth for a time is hindred and our strength in Gods graces much abated yet if we often feed vpon the comfortable foode of Gods worde and vse this spirituall physick prescribed by God himselfe we shall not only againe recouer our former strength and health but also find a great increase of Gods graces in vs. § Sect. 3 Lastly Sathan will suggest that though our faith be true That Sathan cannot preuaile against the weakest faith yet it is so exceeding small and weake that with the violence of his tētations and huge masse of our own corruptions it will easily be ouerthrown and turned into infidelitie To which we are to answere that though hereby our faith may be shrewdly shaken yet it can neuer be ouerturned though it may be couered with the ashes of our corruptions yet it can neuer be vtterly quenched though through our gretuous foyles and falls in the cōbate of tentations it may be as it were brought into a traunce so as we cannot sensibly discerne any action motion or life of faith yet the habite and grace it selfe after it is once giuen of God is neuer taken away neither is it possible that it should be quite destroied by all the power of hell And this may appeare by diuers reasons first because faith is not of our selues but the free gift of God as it is Ephe. 2.8 Eph. 2.8 And whatsoeuer sanctifyng and sauing grace the Lord giueth that he neuer taketh vtterly away for the gifts and calling of God are without repentance as the Apostle speaketh Rom. 11.29 Rom. 11.29 Secondly whosoeuer truely beleeueth he is truely knit and vnited vnto the body of Christ and is made partaker of his holy spirit which as it begetteth and beginneth all the sanctifying and sauing graces in vs so also it nourisheth strengtheneth and confirmeth them so as they can neuer vtterly faile for whatsoeuer good worke he beginneth that will hee also perfect and accomplish Phil. 1.26 Phil. 1.6 Thirdly whosoeuer truely beleeueth he is truely iustified and whosoeuer is iustified is elected called and shal be glorified for these inseparably goe together Rom. 8.30 Rom. 8.30 and consequently he that hath true faith whereby he is iustified cannot fall away seeing his iustification is as certaine as the eternall decree of Gods election § Sect. 4 Lastly That God both can and will vphould the weakest beleeuer God both can and will strengthen and confirme all those who are weake in faith till they attaine vnto the end of their faith euen the saluation of their soules and therefore it is impossible that they which once truely beleeue should fall away and be cōdemned Concerning Gods power no man can make any question seeing it is omnipotent and almighty and for his will he hath fully reuealed it both by his word and workes namely that he will not take away that grace which he hath once giuen but rather increase it till it bee perfected and accomplished Esa 66.13 Gods loue compared to the loue of a tēder mother For the first the Lord saith that hee will comfort his Church and people as the woman comforteth her child Esa 66.13 now wee know that the mother doth not abandon her child nor depriue him of that comfort which she can giue him because he is sicke and weake but rather the sicker and weaker he is the more is her care and diligence in releiuing him in his distresse when hee is not able to disgest strong meate she prouideth for him cōfortable foode of light disgestion when he is so weake that he cannot goe she carieth him in her armes or otherwise supporteth him when he is so sicke that he faleth downe to the ground in a swoune shee rayseth him vp neuer resteth till shee hath recouered life in him is this loue in a naturall mother then surely much more shall we finde in our heauenly father Esa 49.15 for though a mother may forget the fruit of her womb yet wil the Lord neuer forget vs as he hath promised Esa 49.15 And therefore the greater our weakenesse is in grace and the more greiuous our sicknesse is through sinne and the noisome humors of our corruptions the more carefully will hee watch ouer vs with the eye of his prouidence and support vs with his almighty power in our greatest weakenesse the more tenderly will he pitie vs and in louing compassion will prouide for vs such comfortable food as wil be fit to nourish vs and repaire our decaied strength when we cannot goe he will with his almighty hand vphould vs and when we fall into a dead traunce