The Christian Warfare Part 1

CHAP. XI. Satan's temptations persuading the Christian that he hath sinned against the holy Ghost, answered.

[§. Sect. 1] A Nd thus have I answered Satan's temptations drawn from these sins which the weak Christian hath fallen into; but if he cannot so prevail, then he will falsely accuse them of those sins which they never committed, and especially of that unpardonable sin against the holy Ghost, taking advantage of their ignorance, that so he may plunge them into desperation, and utterly discourage them from going forward in the course of godliness. The which his temptation is so usual and common, that there is scarce any who are exercised in this spiritual warfare, if they be converted unto God out of their ignorance, whom he doth not encounter with this weapon. For as much therefore as ignorance is the chief ground of this temptation, therefore the best means to strengthen our selves against it, is to know what this sin is, which if we once understand, there is no danger of being foiled in this assault.

The sin against the holy Ghost, is a general denial and oppugning of the truth and all religion, of which the understanding and conscience by the illumination of the spirit are persuaded and convicted, proceeding from an obstinate will and purposed malice against God and his truth. The which sin is committed of two sortes of men; first, of those who have made profession of the truth, and afterwards become Apostates, not from some part only but from all religion, condemning, blaspheming, and persecuting as heretical and impious, that truth which before they professed, and of which they were persuaded. And thus did Hymenaeus and Alexander sin, of whom Paul speaketh 1. Tim. 1.20. Secondly, of those who were never professors thereof, whose consciences notwithstanding are convicted of that truth which they do oppugn: an example whereof we have in the Scribes and Pharisees, Matth. 12.24.31. and in many of the learned Papists in these days, who maliciously deny and persecute that truth which they know and are convicted of.

[§. Sect. 2] Hereby therefore it appeareth that not every grievous sin against knowledge and conscience is the sin against the holy Ghost, for thus David offended who was a man according to God's own heart; nor every denying of the known truth, if it proceed from fear and infirmity, and not from malice and obstinate rebellion, for thus Peter sinned in denying his master; nor all kind of opposing and persecuting of the truth, if it be not against knowledge and conscience, but upon blindness and ignorance, for thus Paul offended before his conversion, as appeareth 1. Tim. 1.13. and many of the Jews who crucified Christ, as the Apostle Peter testifieth, Act. 3.17. nor all malicious opposing against every known truth, but of the truth in general and all true religion, for this sin is an universal apostasy from God and his truth, and not only a defection from some particular point thereof. So that though a man sin against knowledge and conscience, through infirmity and not of malice; though he deny the truth through fear and weakness, though he persecute it through blindness and ignorance; though he wittingly oppose against and willingly persecute some particular point thereof, and yet hold and profess the general, howsoever he hath most heinously offended, yet he hath not committed this unpardonable sin against the holy spirit, and therefore is not excluded from repentance, nor upon his repentance from pardon and forgiveness. Whereby it manifestly appeareth that these poor Christians which labor under the burden of sin, are merely deluded by Satan's false suggestions, and grossly abused through their own ignorance, when as he maketh them believe that they have sinned against the holy Ghost. But let such know to their comfort that so long as they would not commit this sin, or fear least they have already fallen into it, they are as yet most free from it, seeing it is not done of infirmity or at unawares, but upon a malicious will, clear knowledge and settled resolution.

[§. Sect. 3] But here the poor Christian is ready to complain, that he is continually troubled with impious thoughts, and horrible blasphemies against God and his holy spirit, which he feareth to be the sin against the holy Ghost. I answer as before, that seeing these thoughts are a trouble unto him, and seeing he feareth to commit this sin, thereby it is manifest that he is not fallen into it, as appeareth by that which hath been said. Secondly, he is to know that his state is common with God's faithful children, who are thus vexed especially in the conflict of temptations, and before they have received a great measure of faith, and fullness of persuasion of God's love and favor, whereby they are moved entirely to love him again. Neither needs this to seem strange unto any who considereth of that mass of natural corruption which remaineth in us, even after regeneration, which continually boileth and fometh up the filthy scumine of wicked thoughts and blasphemous imaginations; and of the malice of our spiritual enemy Satan, who is still ready to tempt us by his suggestions to the most horrible and outrageous sins; if not in hope to overcome us, yet at least to vex and trouble us. As we may see in the example fo the holy man Job, whom he spared not to tempt unto fearful blasphemy.

But though we cannot keep the devil from assaulting us, let not this discourage us, hay rather let us be moved hereby with more care and watchfulness to withstand him, for if we resist him he will flee from us. I am 4.7. But in this our resistance two things especially must be observed: the first is the means whereby we must give him the repulse; which is partly by the sword of the spirit, the word of God, whereby we beat back the temptation by proving the wickedness thereof by some testimony of scripture, according to our Saviors example; and partly by lifting up our minds unto God in prayer, desiring strength to withstand the temptation. Secondly, we must take heed that we do not reuolue the temptation in our minds, but presently repel it, least these hellish sparks taking hold of the tindar of our corruptions, do at length inflame us with horrible wickedness, which at their first falling might easily have been extinguished. And if we thus speedily repel these horrible blasphemies suggested by Satan, they shall never be imputed unto us, but unto him from whom they proceed, and that both in respect of the fault and punishment.

CHAP. XII. Arguments to prove the certainty of our perseverance grounded upon God's will and immutability.

[§ Sect. 1] A Nd thus have I answered Satan's temptations which concern our sanctification. Now in the last place we are to entreat of our perseverance which he impugneth with no less subtlety and violence. For though the Christian man have attained to some assurance, that he is elected, called, justified, and sanctified, yet Satan will not give him over, but laboreth to persuade him, that notwithstanding all this he may finally fall away and become a reprobate. Let it be granted (will he say) that thy state now is such as thou supposest, yet thou art in no safety, neither canst thou promise unto thyself any assurance of attaining unto everlasting life and happiness, seeing those only which continue unto the end shall be saved: whereas thou hast no assurance of thy perseverance, nay contrariwise thou art in respect of thy frailty and mutability, certain of nothing more then thine uncertainty. Call to thy remembrance the example of thy first parents, who were perfectly righteous and holy, more accomplished in all graces than any of their posterity, more strong and able to endure and resist all temptations, as being endued with free-will, and therefore able both to choose the good and refuse the evil, who notwithstanding all this were overcome, and of the children of God made the slaves of sin and Satan. Did they therefore fall who were perfectly righteous, and canst thou who are most imperfect hope to stand? were not they who were full of all graces able to endure the encounter in the day of trial, and canst thou hope to make resistance who art full of sin and corruption? were they vanquished who were strong champions, and dost thou who art weak and feeble hope for victory? were they allured by Satan's temptations, to commit sin, and fall from God, who could freely will the good and nill the evil; and canst thou hope to perseruer and continue constant, whose will is captived and overruled by thy corruption? Consider further thy mutability and inconstancy, thy exeeding weakness and frailty, thy corruptions and imperfections; and on the other side set before thee, the mighty power, the subtle policy, the vigilant watchfulness, and unwearied diligence, of thy spiritual enemies who continually assault thee: and then think with thyself if there be any possibility, that thy weakness should withstand their power, thy ignorant simplicity their prudent wisdom, and thy careless negligence their careful diligence. Lastly, call to mind the manifold examples which thou hast both read and seen, of such as have been of greater gifts and graces, and made a much fairer show then thou, of holiness towards God and righteousness towards men, who notwithstanding have finally fallen away and become reprobates, and therefore why mayest not thou be one of this number? Seeing then the case thus standeth do not foolishly flatter thyself with a vain hope, that because thou art elected, called, justified, and sanctified, therefore thou shalt be saved; for though now thou art elected, yet hereafter thou mayest become a reprobate; though today thou art a child of God, and in his favor, yet tomorrow thou mayest through thy sins, be a child of the devil, and in God's displeasure be rejected; though now thou art a member of Christ, thou mayest become a limb of Satan; and though now thou art endued with the spirit of God, and with all the graces and gifts thereof, yet by thy sin thou mayst easily loose both it and them; and be wholly and finally given over to run on thy former wickedness unto eternal death and condemnation.

[§. Sect. 2] And thus doth Satan persuade the Christian man to doubt of his perseverance; the which temptations, if we would withstand, it behooveth us not to ground the certainty of our perseverance upon our own resolution, strength and graces which we have received, for these are altogether insufficient to uphold us against the assaults of our spiritual enemies, who are far more stronger then we; but wholly distrusting in our own ability, let us rest and rely wholly upon the Lord, for as it is he alone who hath bestowed upon us all the gifts and graces which we have received, so also have we our growth and perseverance in them from him only. And so we may be assured of our perseverance, notwithstanding our own weakness and inconstancy, for it is God which stablisheth us in Christ, as it is 2. Cor. 1.21. Though in respect of anything that is in us we might every hour fall away; yet we are sure to continue in those graces which we have received, mauger the malice and power of all our enemies, for we stand not in our own strength but are kept by the power of God through faith unto salvation, as the Apostle speaketh 1. Pet. 1.4. Though we should every day loose everlasting life and happiness through negligence, or sell it away for the vanities of the world and pleasures of sin if it were in our own hands, yet all this is not sufficient to disinherit us of our heavenly pattrimonie, for it is not at our own disposition but our life is hid with Christ in God, as it is Col. 3.3. And therefore though in ourselves we are as weak as reeds, and as unconstant and changeable as the wind and weather, yet are we ten thousand times more sure to persevere in that grace which we have received unto everlasting life, than Adam in the state of innocence; for he stood by his own strength, which though it were great, yet it was finite, but we by the almighty power of God; he by the virtue of his own free will, which was mutable and subject to alteration, but we by the will of God which being immutable admitteth of no change.

[§. Sect. 3] But let us come more specially to speak of this main controversy between the true Christian and the enemies of his salvation, the state whereof standeth thus; whether he that is elected in God's eternal counsel, and is effectually called, that is, severed from the world, given to Christ, and engrafted into Christ by the spirit of God and a lively faith, justified, sanctified, and endued with the sanctifying gifts and graces of God's spirit, may after all this fall away, lose the spirit of God and the graces thereof, and become as profane and wicked as ever he was before his conversion, lose also his justification, be cut off from the body of Christ, and finally become a reprobate. This the enemies of our salvation affirm, but we deny as being a thing impossible, not in regard of our own strength, constancy, or great measure of grace which we have received, but in respect of God's will and power who upholdeth us, Christ's intercession who prayeth for us, and God's holy spirit always dwelling in us, whereby we are so strengthened and confirmed, that all the power of hell cannot prevail against us.

[§. Sect. 4] This our assertion we will first confirm by infallible reasons, and afterwards answer the contrary objections which are made against this truth by the enemies of our salvation.

The reasons which may be alleged for this purpose are many; the first sort are taken from God's own nature, as it is described in his word and exercised in his works towards us. As first we may be assured of our perseverance, because it is grounded upon God's will, which may be considered either in his secret counsel and decree of election, or in his will revealed in his word. From the first we may thus reason; Whomsoeuer the Lord in his eternal counsel hath elected to everlasting life, they shall most certainly be saved, and persevere in the means tending thereunto, which are no less contained in God's decree than our salvation itself. But the Lord in his eternal counsel hath elected all the faithful unto eternal life. And therefore nothing can hinder their salvation, nor yet their perseverance, without which it is impossible they should be saved. The first part of this reason is clear and manifest: for not to effect that which one hath decreed and purposed, argueth either impotency and want of power, or inconstancy, neither of which without blasphemy can be ascribed unto God; for there is nothing hard unto him, Jer. 32.17, but he doth whatsoever he will, Psal. 115.3, yea even those things which unto men are impossible are possible unto him, Mat. 19.26, for he can do all things, Job, 42.2. Neither is the will of God mutable, for this argueth a want of wisdom, whereas his wisdoms is infinite and knoweth no end, Psal. 145.5; and he perfectly seeth and knoweth all things in one view, past, present, and to come, Heb. 4.13: and therefore we may conclude with the Apostle, that the purpose of God in his election remaineth sure, Rom. 9.11. and the foundation of God (that is, his unchangeable decree) continueth firm, and hath this seal, The Lord knoweth who are his, 2. Tim. 2.19. Whosoever then are elected they shall most certainly be saved, neither is it possible that they should fall away: as our Savior implieth Matth. 24.24. whereas he saith, that the false Prophets should show such great signs, that if it were possible they should deceive the very elect. Noting hereby that this is altogether a thing impossible, that they should be deceived and seduced with false Christ's and false Prophets.

The second part of this reason, namely, that all the faithful are elected, is also of most undoubted truth; for whosoever have a true faith they are justified, whosoever are justified are also effectually called, elected, and shall be glorified; What said I? shall be? nay are already glorified, as the Apostle affirmeth, to note the undoubted certainty of their salvation, Rom. 8.30. Moreover, the Apostle maketh faith an inseparable fruit of our election, and proper and peculiar unto the elect, calling it the faith of God's elect, Tit. 1.1. And Act. 13.48. it is said, that as many as were ordained unto eternal life believed, where he maketh God's election the cause of faith. And contrariwise our Savior telleth us, that they believe not, who are not his sheep, John. 10.26. So that it is manifest that those who believe are elected, and those who are elected shall be saved.

[§. Sect. 5] The second reason may be taken from his will revealed in his word; for whatsoever God thus willeth, that shall most certainly come to pass: but God willeth that all should have everlasting life whom he hath given to Christ, in which number are all those who are effectually called, as our Savior testifieth John. 6.39. And this is the fathers will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And he willeth likewise, that he that believeth in the son should be saved, as it is verse. 40. And therefore those who are effectually called and believe in Christ, cannot possibly perish, but shall most certainly have eternal life.

[§. Sect. 6] The third reason may be taken from the constancy and immutability of God, both in his love towards us, and also in his gifts. In the former respect we may thus reason: Whomsoeuer the Lord loveth with a constant and immutable love, those shall most certainly be saved, seeing it is the nature of love to desire the good of the party beloved, and to seek his welfare as much as it can; but the Lord loveth his faithful ones with a constant and perpetual love, as himself testifieth Jer. 31.3. I have loved thee with an everlasting love, therefore with mercy have I drawn thee. So John. 13.1. Forasmuch as he loved his own which were in the world, unto the end he loved them. And therefore all the faithful may assure themselves that they shall be saved, and being once assured of God's love, they may with the Apostle be undoubtedly persuaded, that nothing in the world shall be able to separate them from the love of God which is in Christ Jesus our Lord.

[§. Sect. 7] But against this it may be objected, that the sins of the faithful do provoke the Lord unto anger, and move him to cast them off in his just displeasure, and to withdraw from them his wonted love and favor: and therefore seeing sin separateth them from God's love, it may also plunge them into condemnation. To which I answer, that indeed the sins of the faithful do in themselves deserve the everlasting wrath of God and eternal death, if they were not taken away by Christ, who hath by his precious bloodshed satisfied his fathers justice; and that even now they so offend by their sins their gracious father, that they had need to renew their faith and repentance, before they can have any sensible assurance that they are reconciled unto him, and received into his love and favor. It is most true that God is displeased with the sins of his children, according to that Esa. 64.5. Behold thou art angry▪ for we have sinned. But this anger doth not exclude them out of his love, seeing it is not the anger of an enemy but of a gracious father, who is not angry with their persons to destroy them, but with their sins to convert and save them. As therefore children with their faults provoke their parents to anger, and move them to turn their fatherly smiles into bitter frowns, and the fruits of their love into the effects of hatred in outward show, as namely severe countenances, sharp reproofs, and rigorous chastizements; and in respect of these outward signs and effects of their anger they are usually said to be out of favor and in their fathers displeasure, howsoever in truth at the same time they entirely love them, and use all this wholesome severity not because they hate, but because they would reform them: So God's children when by their sins they do offend him and provoke his anger against them, are said to be out of his favor, not that God doth ever change his fatherly affection or purposeth utterly to reject them, but because he changeth the effects of his love into the effects of hatred in outward show, as when inwardly he suffereth 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 temporary afflictions; all which he doth not for any hatred to their persons, for he never hateth those whom he hath once loved in Christ, but for the hatred of their sins, and love of the sinner, whom by this means he bringeth by the rough and unpleasant way of repentance, unto the eternal pleasures of his kingdom.

[§. Sect. 8] And thus it appeareth that God's love and anger may stand together, and that notwithstanding his momentary displeasure his love may be eternal. Now secondly we are to know, that as God is immutable in his love so also in his gifts, as faith, repentance, hope, affiance, charity, &c. according to that Rom. 11.29, The gifts and calling of God are without repentance. But yet this is to be understood with diverse cautions; for first it is not to be understood of all the gifts of God, not of temporary gifts, nor of the gifts of the spirit which are common to the wicked with the godly, for these being not essential to a Christian nor necessary to salvation, the Lord giveth or taketh away, as in his infinite wisdom he thinketh best; neither yet are we to understand 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 fruits thereof, he taketh away from his children for a time; as namely, the purity of their conscience, and the peace which doth accompany it, the sense and feeling of God's love and favor, cheerfulness of spirit, joy in the holy Ghost, patience, the gift of prayer and such like; because his love and the salvation of the faithful may stand with the want of these gifts for a time. Neither are we to understand this of the actions and sensible fruits of God's graces, for these also have their intermissions, the graces themselves notwithstanding remaining: for as the Sun doth always shine, and yet sometimes the beams thereof are not discerned, being hindered from spreading themselves by the interposition of the clouds or of the earth, and the fire doth continue light and hot in it self, and yet being covered with ashes doth give neither light nor heat to the standers by; so these graces of God's spirit, faith, hope, affiance, love and such like, may in respect of their substance habitually remain in us, and yet for a time not send forth the light and heat of joy, comfort, peace and the rest; and though they retain their nature still, yet they may be hindered from exercising their actions and functions; as namely, when as the conscience is wounded with some willful sin committed against the knowledge, or in the spiritual conflict of temptations, as before I have shown at large. Lastly, this is not to be understood of their measure and degree, for these graces have their full and wane, their ebb and tide, their perfect strength and their faint languishing; but of their substance and true being, in which respect they never utterly fail but 〈1 page duplicate〉 〈1 page duplicate〉 continue without intermission unto the end, for as the gift of faith, so all other the like graces are the work of God, as our Savior teacheth us, John 6.29: and we may assure our selves of this, That he that hath begun this good work in us, will also finish and perfect it until the day of Jesus Christ, as the Apostle speaketh, Philip. 1.6.

CHAP. XIII. Of the fourth and fifth reason to prove the certainty of our perseverance, grounded upon God's power and truth.

[§. Sect. 1] T He fourth reason may be taken from God's omnipotency and almighty power: for if God in respect of his infinite love, be willing that we shall be saved, and persevere in the means of our salvation; and be immutable also and unchangeable in his love and will; and likewise in respect of his power infinite and almighty, able to effect whatsoever he willeth: then surely being assured that we are in the state of grace, and in God's love and favor, there is no doubt but we shall be saved, and persevere in the means which are inseparably joined with our salvation. But as the Lord in respect of his love is most willing, so in respect of his power he is able, continually to uphold us in the state of grace, and to frustrate and defeat all the malice and might of all our enemies, who labor to hinder our salvation; for he is omnipotent and mighty to save, as it is Esa. 63.1. And though through our frailty and weakness we might continually be vanquished and drawn from God, yet now there is no doubt hereof, seeing we do not stand in our own strength, but are kept by the power of God through faith unto salvation, as it is 1. Pet. 1.5. though in our selves we are impotent and feeble, yet we are strong in the Lord, and in the power of his might, and being armed with the armor of God, we are enabled to stand against the assaults of the devil, as the Apostle speaketh, Ephes. 6.10, 11. Though we are of little force in regard of our own strength and able to do nothing, yet are we able to do all things through the help of Christ which strengtheneth us, as it is, Philip. 4.13: though we be weak in faith, and unable to stand, yet being the servants of God we shall be established; for God is able to make us stand, Rom. 14.4. In a word, though our spiritual enemies are stronger than we, yet shall they not be able to pluck us from Christ; For the father which gave us to him is greater than all, and none is able to take us out of the fathers hand, as our Savior reasoneth, John 10.28, 29. And therefore when we are discouraged and ready to faint, in the sight and sense of our own weakness, and our enemies mighty power, let us comfort our selves in the Lord, saying with the Apostle, I know whom I have believed, and I am persuaded he is able to keep that which I have committed to him against that day, as it is 2. Tim. 1.12.

[§. Sect. 2] The fifth reason is grounded upon God's truth and fidelity, which is so infallible, that whatsoever he hath spoken, promised, or covenanted, that he will most certainly perform: for God is a faithful and true witness, Apoc. 1.5. and all his promises in Christ are Yea and Amen, 2. Corinth. 1.20. So that it is more easy that heaven and earth should pass away, than that one title of God's word should fall vnaccomplished, Luke 16.17. But the Lord in his word hath assured all that believe, that he will uphold them and preserve them unto everlasting life, against all the fury of their enemies; as may appear both by his covenant which he hath made with his Church in general, and also by particular promises made to all the faithful. Concerning the first, the Lord maketh this covenant with his Church, Esa. 59.21. I will (saith he) make this my covenant with them; my spirit that is upon thee and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord, from henceforth even forever. If therefore God's spirit never departeth from them, and they forever confess and profess his word and truth, then certainly they can never fall away nor loose their heavenly inheritance. For, if the spirit of him that raised up Jesus from the dead dwell in us, he shall also quicken our mortal bodies, because his spirit dwelleth in us, as it is Rom. 8.11. And as many as are led by the spirit of God, they are the sons of God, verse. 14. And if we be children, we are also heirs, &c. verse. 17. So Ierem. 32.38. I will be their God, and they shall be my people. Vers. 39. And I will give them one heart and one way, that they may fear me forever, for the wealth of them and of their children after them. 40. And I will make an everlasting covenant with them, that I will never turn away from them to do them good, but I will put my fear in their hearts, that they shall not depart from me, &c. If therefore the Church and people of God shall fear him forever, if his covenant be everlasting, if he will never depart from them, nor they from him, then certainly there is no doubt of their perseverance. And chapter 31.31.32, The Lord saith that he will make a new covenant with his Church, not according to the covenant which he made with their fathers. 33. But this shall be the covenant that I will make with the house of Israel after those days (saith the Lord) I will put my law 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 forgive their iniquity; and I will remember their sins no more. In which words the Lord covenanteth, that his law should ever remain so deeply engraven in their hearts, that nothing should blot it out, & that they should continually meditate and delight themselves therein; for thus this phrase of writing in the heart is usually taken in the Scriptures. So likewise he assureth them of the perpetual pardon of their sins, so that their sins should never make frustrate that covenant which he had made with them. So Hos. 2.19. And I will marry thee unto me forever, yea, I will marry thee unto me in righteousness and in indgement, and in mercy and compassion. 20. I Will marry thee unto me in faithfulness, and thou shall know the Lord. If therefore the Church of God shall be married unto him forever in righteousness and faithfulness, and in mercy and compassion, then can neither their faith and righteousness towards God, nor his mercy and compassion towards them fail, but both shall continue unto the end. Seeing then the covenant which is between God and us doth assure us of the continuance of his love and mercy, and of our perseverance in his fear and holy obedience we need not to doubt either of the ceasing of his love, or our falling away. For though the mountains remove and the hills fall down, yet shall not his mercy depart from his children, neither shall the covenant of his peace fall away. As the Lord himself protesteth Esa. 54.10.

[§. Sect. 3] And thus have I proved the certainty of our perseverance, by the covenant of grace which God hath made with his Church; for whatsoever y ^e Lord promiseth to the whole body of the Church, that he also promiseth to every particular member thereof, seeing the whole containeth all his parts: so that whatsoever belongeth to the whole body, that also belongeth to all the members. But it may be objected that howsoever this covenant on God's part is firm and eternal, yet by our fault and transgression it may be made void and frustrate. I answer that so likewise the covenant made with the Israelites was firm on God's part, but made frustrate by their sins, but the Lord hath made a new covenant with us, not of works but of grace, upon the condition of faith and repentance, which being observed on our part our sins and unworthiness cannot make it frustrate and of none effect; as before I have shown more at large.

[§. Sect. 4] Secondly, we are assured of our perseverance, by God's particular promises made to his faithful ones. Psal. 1.3. it is said of the righteous man, that he shall be like a tree planted by the rivers of waters that will bring forth her fruits in due season, whose leaf shall not said, &c. As therefore the tree planted by the river side doth not wither, because continually it sucketh moisture, whereby it is quickened and refreshed: so the righteous man perseuereth in his righteousness, because he is continually revived and quickened with that spiritual moisture, which he sucketh from Christ who is the lively root, whereof he is a branch. Psal. 15.5, He that doth these things shall never be moved. Psal. 37.24, Though (the righteous man) fall, he shall not be cast off; for the Lord putteth under his hand. Psal. 112.6, Surely he shall never be moved, but the righteous shall be had in everlasting remembrance. And verse. 9. His righteousness remaineth forever. Psal. 125.1, They that trust in the Lord shall be as mount Zion, which cannot be removed, but remaineth forever. John. 4.14. Whosoever drinketh of the water that I shall give him, shall never be more a thirst, but the water which I shall give him shall be in him a well of water, springing up to everlasting life. Where by this water we are to understand the holy Ghost, as appeareth John. 7.38. He that believeth in me as saith the scripture, out of his belly shall flow rivers of the water of life. 39. This (saith the Evangelist) spake he of the spirit which they that believed in him should receive. So that to drink of this water is through faith in Christ to be made partakers of the holy Ghost, whom whosoever receiveth shall retain him unto the end. As therefore he that hath a living fountain continually springing in him cannot be a thirst; so they who have this fountain of life perpetually springing in them, they shall never thirst anymore, but it shall continually refresh and quicken them, till they have attained unto everlasting life. I am the bread of life, he that cometh to me shall not hunger, and he that believeth in me shall never thirst. And verse. 37. All that the father giveth me shall come unto me; and him that cometh to me I cast not away. And verse. 51. I am the living bread which came down from heaven, if any man eat of this bread he shall live forever. And verse. 54. Whosoever eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day, &c. Now whosoever believe in Christ, they eat his flesh and drink his blood; for faith is the mouth of the soul whereby we feed on this heavenly food; and therefore all the faithful shall have everlasting life; nay as he saith they have it already and shall not come into condemnation, but have passed from death to life, as it is John. 5.24. and John. 10.28. I will give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. 29. My father which gave them me is greater than all, and none is able to take them out of my fathers hand. In which words he both showeth his will in his promise, and his power to perform it, and therefore whosoever are the sheep of Christ, they cannot be taken from him, neither for a time nor eternally, for so it should follow if Christ's reason be of any force, that they who took them from him should be stronger than Christ and his father, which were a horrible blasphemy for any to imagine.

[§. Sect. 5] But here it is objected that these promises are made to all the faithful so long as they continue faithful, and to the sheep of Christ so long as they are his sheep, who abide in his word and follow him. But when they cease to believe and to be his sheep, they do not appertain unto him, for they only remain the Disciples of Christ who abide in his word, and have his word abiding in them, John. 8 31. and 15.7. To which I answer that this is an idle trifling in a circular disputation, and a vain begging of the question in controversy. For the question is, whether the faithful may be assured of their perseverance in faith, whether a member of Christ may be assured to continue a member of Christ, whether a sheep of Christ may assure himself that he is to remain forever a sheep of Christ; we hold the affirmative part and prove it by diverse testimonies; they deny that these promises are absolute, but on this condition, that we are assured none can pluck us from Christ, so long as we continue and retain the nature of the members and sheep of Christ. But I would fain know what it is to be plucked from Christ, but to cease to be a member or sheep of Christ, and to loose their nature: and what it is to be a sheep of Christ but to hear his word and to follow him. When as then our Savior Christ promiseth that none shall pluck his sheep from him, he promiseth that none shall be able to make them cease to be his sheep, nor deprive them of their nature which is the essential form which maketh them to be sheep, rather than other who neither hear his word nor follow him. Whereas therefore they affirm, that these promises do assure us to persevere, so long as we continue and retain the nature of the sheep and members of Christ, what is it but idly to repeat the same thing? namely that God's promises do assure us to persevere, so long as we do persevere; that we shall not be plucked from Christ so long as we remain with Christ; that we shall continue the members and sheep of Christ, so long as we continue to be his sheep and members; that we shall not loose our faith so long as we continue faithful. And what is it to say that the sheep of Christ shall so long continue to be his sheep as they retain their nature, but to grant also that they may loose their nature, & consequently cease to be Christ's sheep, and so be plucked from him which is quite contrary to his promise?

CHAP. XIIII. Of eight other reasons which prove the certainty of our perseverance.

[§ Sect. 1] T He sixth reason to assure us of our perseverance may be taken from the intercessiō of Christ for us to God the father. For whatsoever Christ himself maketh request for in the behalf of his faithful, that without doubt the father granteth unto him, for God heareth him always, John. 11.42. But he continually maketh request for them that their faith fail not, as appeareth Luk. 22.32. He prayeth for them, John. 17.9. that the father would keep them in his name whom he had given unto him; That they may be one, as he and the father are one, verse. 11; That he would preserve them from evil, verse. 15; and what greater evil than to fall from grace and God also? That they all may be one, as the father is in Christ and Christ in him, verse. 21. That they be with Christ where he is, and may behold his glory, verse. 24. He maketh also intercession for all those whom he hath redeemed, that they may be saved, notwithstanding their sins into which they fall through the strength of their corruptions, as appeareth 1. John. 2.1.2. And therefore all these things are granted unto him by the father, for the faithful. So that now they may say with the Apostle Rom. 8.33. It is God that justifieth. 34. Who shall condemn? It is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God and maketh request for us. 35. Who shall separate us from the love of God &c.? And though our corruptions be many and our weakness great yet we need not doubt of our perseverance to everlasting life. For we have an high priest who is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them, as it is Heb. 7.25.

[§. Sect. 2] The seventh reason may be taken from that union which is between Christ and the faithful, whereby he becometh their head, and they his members. For there is no head that will willingly permit any of it members to be rent and torn from it, because then it should have a maimed and imperfect body. But Christ Jesus is the head of all the faithful, and they the members of his body. Ephesians. 5.30. And therefore he will not suffer any of them to be pulled from him, and so perishing make a maim in his body, seeing he is also omnipotent and able to save all those who depend upon him. Moreover seeing our Savior Christ who is our head, hath past all dangers, and now liveth and raineth with God his father, we are also assured that we shall live and reign with him. For he hath obtained this eternal glory, not for himself alone, but also for all the members of his body, as appeareth John. 17.21.24. and therefore now there is no doubt of perishing, seeing our life is hid with Christ in God, as it is Col. 3.3; and consequently no less safe than his who now reigneth and triumpheth over his enemies. Whereof it is that they are said in respect of the certainty of their assurance, to have already everlasting life, and to have passed from death to life, John. 5.24. 1. John. 3.14.

[§. Sect. 3] The eight reason may be taken from the spirit of God dwelling in us; for so long as it hath his abiding with us, we must needs persevere in grace; neither is it possible we should fall away, seeing it is the fountain and root from which all graces flow and spring, and seeing it continually fighteth against and subdueth the flesh and the lusts thereof. But after we have received the spirit of God it continually dwelleth and abideth with us; for this is that spiritual water of which whosoever drinketh shall never be more a thirst, but it shall be a well of water springing up into everlasting life, as it may appear by comparing John. 4.14. with chapt. 7.39. So John. 14.16. I will pray the father and he shall give you another Comforter, that he may abide with you forever. 17. Even the spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you and shall be in you. And 1. John. 3.9. Whosoever is borne of God sinneth not, (that is, with full consent of will) for his seed remaineth in him; neither can he sin, because he is borne of God: where the spirit is called the seed of God, because by virtue thereof we are begotten unto God. If therefore by virtue of this spirit we are so preserved that we cannot sin with full consent of will, nor have it reigning in us as it did before our regeneration, then certainly we shall be preserved thereby from falling away, and notwithstanding our sins we shall persevere in grace to everlasting life.

[§. Sect. 4] The ninth argument may be taken from the effects of the spirit dwelling in us; for first it teacheth and guideth us in the way of God's truth, as appeareth 1. John. 2.20.27. And as many as are led by the spirit of God, they are the sons of God, Rom. 8.14: and those that are sons are also heirs, even the heirs of God, and coheirs with Christ, verse. 17. Neither is it possible that those who are guided with the spirit should sin with full consent of will, much less fall away. For whosoever is borne of God sinneth not, namely after this manner, neither can ever their spiritual enemies finally prevail against them; for he that is begotten of God keepeth himself, and the wicked one toucheth him not, as it is 1. John. 5.18. Secondly, the spirit of God witnesseth to our spirits that we are the sons of God, and consequently heirs of his kingdom, as it is Rom. 16.17. and his testimony is true and infallible. It also is the earnest of our inheritance, and a pledge to assure us that God will make good his promises unto us, Eph. 1.14. 2. Cor. 1.22. and thereby also we are sealed unto the day of redemption, Ephes. 4.30. And therefore seeing the Lord hath confirmed our assurance by the testimony of his spirit, by this earnest, pledge, and seal, we need not to fear our falling away or to doubt of our perseverance. But of this I have already written at large in treating of the certainty of our election.

[§. Sect. 5] The tenth reason may be taken from God's continual aid in all trials and temptations; for if he be always ready to strengthen and support us, we can never finally be overthrown, but though we fall, yet we shall not fall away, but shall be raised up again in despite of all our enemies. For God is faithful, and will not suffer us to be tempted above our power, but will give a good issue with the temptation, that we may be able to bear it, as it is 1. Cor. 10.13. And he knoweth to deliver the godly out of temptation, as the Apostle speaketh 2. Pet. 2.9. And therefore be our weakness never so great, yet let us not fear our final falling away, but knowing whom we have believed, let us persuade our selves of our perseverance, knowing that he is able to keep that which we have committed unto him, as it is 2. Tim. 1.12.

[§. Sect. 6] And these are the reasons drawn frō God's nature in himself and his actions towards us, whereby we may undoubtedly be assured of our perseverance. The second sort of arguments may be taken from our selves, and first from the nature of true faith wherewith we are endued, which is not temporary but constant and permanent. For he that hath a true and lively faith, is like the house built upon the rock, which neither the rain nor floods nor winds could overthrow, Matth. 7.24, 25: neither shall the gates of hell overcome him, chap. 16. verse. 18: he is like the good ground in which the seed falling is not stolen away, nor choked up, nor withereth for want of root, but he receiveth the seed and keepeth it, and bringeth forth fruit with patience, as it is Luk. 8.15. And contrariwise it is a most undoubted mark of an hypocrite who never was endued with a true faith, when as his faith is temporary, and he falleth away, according to that 1. John. 2.19. They went out from us, but they were not of us; for if they had been of us they would have continued with us. But this cometh to pass that it might appear that they are not all of us.

[§. Sect. 7] The second reason may be taken from the example of those who have grievously fallen, and yet have continued in the state of grace, and have been raised and restored again by unfeigned repentance: and thus did David fall and that most grievously, and yet was not deprived of God's spirit, as appeareth Psal. 51.10.11. Thus did Peter fall by denying his master, Noah by drunkenness, Lot by incest, and yet they were not deprived of those graces which they had received; howsoever for the time they were much eclipsed and weakened, neither were they rejected by God, but upon their true repentance were received into his former love and favor.

[§. Sect. 8] The last reason may be taken from the weakness and inability of the causes which should hinder our perseverance and make us fall away. For there is nothing in the world so powerful, but it is altogether too weak to work this defection. For first, afflictions cannot deprive us of grace, nor hinder our perseverance, as it is Rom. 8.35: for though they are the fiery trial, yet they do not burn us, but refine us from our dross, neither do they hinder our salvation, but rather cause unto us a far most excellent and et ernall weight of glory, as it is 2. Cor. 4.17: nor yet our flesh, for though it be never so strong, yet the spirit of God dwelling in us, will in the end mortify and subdue it. Not the world, for our Captain Christ hath overcome it, not only for himself but also for his members, John. 16.33: yea and he enableth us also by his holy spirit to overcome it. For all that is borne of God overcometh the world, and this is the victory that overcometh the world, even our faith, as it is 1. John. 5.4. Not the devil, for if we resist him, he will flee from us, I am. 4.7. And he that is, borne of God keepeth himself, and the wicked one toucheth him not, 1. John. 5.18. Not our sins, for they are punished and fully satisfied for in Christ; and if we sin, we have an advocate with the father, &c. 1. John. 2.1, 2. And for the corruption of sin, though it dwell in us, yet it shall not reign in us, Rom. 6.12. Though we fall into it, yet not with full consent of will, 1. John. 3.9 for the regenerate man sinneth not, but his corrupt flesh dwelling in him; as it is Rom. 7. Not any temptation, for the Lord is faithful, and will not suffer us to be tempted above our power, but will give a good issue unto it, 1. Cor. 10.13. Not anything in the world, Rom. 8.38.39, for all things whatsoever shall be so disposed by the wise providence of God, that though they be never so hurtful in their own nature, and apt to draw us from God, yet they shall work together for the best unto them which love God, as it is Rom. 8.28.

And thus have I proved the certainty of our perseverance, both by plain testimonies of Scripture, and also infallible reasons: I had purposed (as in the other points going before) to have answered such objections as are commonly suggested by Satan, and stiffly urged by his instruments the Popish rabble against this truth, and accordingly had almost finished that which I intended; but diverse reasons moved me to desist from my purpose, as first and especially his earnest desire who is at the chief charge of printing these my labors, who fearing that the greatness and dearness of the book might be a hindrance to the sale thereof, entreated me to forbear the publishing of this controversy, which being somewhat long, would have increased the volume and consequently the price. To whose request I more willingly condescended, partly because the controversy before handled, of the certainty of faith and assurance of our salvation, is of the like nature, so that the proving of the one is the confirming of the other, and the answering of those objections which are made against the certainty of our assurance, is a sufficient refutation of those which are objected against our perseverance, many of the testimonies of Scriptures and other reasons which are alleged against both, being the very same: And partly because I understand, that my godly learned and most dear brother, purposeth presently to publish his Lectures upon the 15 Psalm, wherein this controversy is largely and much more excellently handled and determined, than I was any ways able to have written of it. Notwithstanding, if my book seem maimed in respect of this defect, & if I see it be desired that it should be entire and full in itself, I will hereafter most willingly supply that which yet is wanting, if I perceive that my labors are approved as profitable for the Church of God. In the mean time I commend them to God's blessing, who only is able by the assistance of his holy spirit to make them effectual for those ends for which I intended them, he being the sole fountain of all true comfort and consolation: desiring the Christian reader who shall find fruit and profit by these my labors, that as I have not been wanting unto him in my pains and best endeavours; so he will not be wanting to remember me in his prayers unto Almighty God, for the continuance, increase, and holy use of all his gifts and graces which he hath bestowed on me. To this God most wise, most gracious, and most infinite in all perfections, the Father, Son and Holy Ghost, be ascribed all glory, praise, power and dominion both now and evermore, Amen.