The Christian Warfare Part 1, Book 2 · Chapter 42
CHAP. XLII. How we may proue againſt Sathans tentations that wee hauehave true faith.
§. Sect. 1 ANd ſo much for anſwering thoſe tentations of Sathan,How Sathan tempteth the weake Chriſtian, to beleeue that he hath no true faith. whereby he laboureth to proue that we hauehave no repentance or at leaſt a falſe and inſufficient repentance, and conſequently that the ſweete and gratious promiſſes of the goſpell doe not belong vntounto vsus: now wee are to produce and anſwere ſuch tentations as he alleageth and ſuggeſteth into the minds of thoſe who are effectually called againſt their faith; and theſe are of two ſortes: the firſt whereby hee laboureth to perſwade them that they hauehave no faith; the ſecond that their faith (if they hauehave any) is ſo weake, ſo imperfect and ſo mixt with doubting that it is altogether inſufficient for their ſaluation. For the firſt he will thus frame his tentation. Though thou boaſteſt much of thy faith, and thereby preſumeſt that thou ſhalt attaine vntounto ſaluation, herein thou maieſt much deceiue thy ſelfe & altogether faile of thy purpoſe; for there may be in many ſhewes and ſhadowes of faith, and yet nothing in them but infidelitie, there are alſo many kinds of faith, and yet but one iuſtifying and ſauing faith, there is a generall or hiſtoricall faith, there is a faith of working miracles which Iudas had as well as Peter, there is a temporaric or hypocriticall faith, there is a dead faith, there is alſo carnall preſumption, wherewith many who hauehave made goodly ſhewes hauehave bene bewitched and deceiued to their perdition; ſeeing then there are many falſe faiths, for one true faith, it is likely that thine is one of the greateſt number, and conſequently no true faith. And therefore do not flatter and deceiue thy ſelfe in thy fond preſumption, by applying vntounto thy ſelfe the ſweete promiſſes and gratious conſolations of the goſpell, for they appertaine only vntounto thoſe who are indued with a true liuely and iuſtifying faith, of which thou art altogether deſtitute.
§. Sect. 2 And thus Sathan indeauoreth to perſwade the Chriſtian exerciſed in the combate of tentations that he hath no faith, to the end that he may deſtroy it,Sathans teſtimonie no good reaſon, to proue that we hauehave no fayth. Ioh. 8.44. and if it were poſſible bring it indeed to nothing: to which tentation wee may firſt anſwere thus generally, that Sathans teſtimonie is no ſound argument to proue that we hauehave no faith, nor to be beleeued of vsus, ſeeing he is not onelyonly a malitious murtherer, who continually ſeeketh our deſtruction. But alſo a falſe liar from the beginning, who hath not feared to bee lie men onelyonly but euen God himſelfe accuſing him of vntruth, enuie and want of power in that tentation wherewith hee aſſailed and ouercame our firſt parents: and therefore if he be ſo audatiouſly impudent, as that he durſt be lie God himſelfe, we may aſſure our ſelues he will make no ſcruple of be lying vsus. Seeing then Sathan is a malitious liar, who deſireth nothing more then our deſtruction, let vsus not doubt of our faith becauſe of his teſtimony, nay rather becauſe he ſaith wee want faith, we may aſſure our ſelues that we are indued therewith, for that he may worke our finall ouerthrow, it is his vſuall cuſtome to tell the true beleeuing Chriſtian that he is deſtitute of faith, and contrariwiſe the vnbeleeuing worldling that he hath a ſtrong faith, whereas in truth there is nothing in him but ſecure preſumption. And therefore let it ſuffice vsus that we know we hauehave a liuely faith by the teſtimonie of Gods ſpirit, and by trying and examining our faith by the touchſtone of Gods words, for on theſe our faith dependeth and not on Sathans teſtimonie.
§. Sect. 3 But let vsus after a more eſpeciall manner arme our ſelues againſt this tentation;How we may bee aſſured that we hauehave faith by finding in our ſelues the degrees thereof. and to this purpoſe it behooueth vsus firſt that we prooue againſt Sathans falſe ſuggeſtions, that we hauehave faith: and ſecondly that we arme our ſelues by al good meanes with the ſhield of faith, ſeeking daily more ſtrength and increaſe thereof, vntil at laſt wee attaine vntounto that fulneſſe of faith which will fill our ſoules with true peace and comfort, and alſo beat backe all the violence of Sathans ſubtill and fearce tentations.
For the firſt: wee may prooue that we hauehave a true iuſtifying faith by diuerſe argumentes, as firſt by the degrees thereof, from which we may thus reaſon? whoſoeuer can truely find in himſelfe the ſeuerall degrees of a liuely faith, he may certainely be aſſured that he is indued therewith, but I (may eueryevery chriſtian man ſay) doe truely howſoeuer in weake meaſure finde theſe degrees of a liuely faith in mee, and therefore I am aſſured that I am indued therewith.
The 1. degree of true faith, the illumination of the minde.The firſt degree vntounto true faith, is the illumination of our darke and ignorant minds with the knowledge of the Goſpell, or with the maine principles thereof, wrought in our minds by the outward meanes ordained of God, and the inward operation of his holy ſpirit; whereby we giuegive our aſſent to that truth of God in which the vnderſtanding is infourmed. And of this the apoſtle ſpeaketh 1. Tim. 2.4. where he ſaith that it is the will of God, that all men ſhould bee ſaued, 1. Tim. 2.4.and come to the acknowledging of the truth, that is to the knowledge of the truth of God, and aſſenting therunto.
The 2. degree a perſwaſion that our ſins are pardonable.The ſecond degree is an aſſurance that our ſinnes are pardonable, which is wrought in vsus by the knowledge and due conſideration of Gods infinite mercy, and Chriſts inualuable merites and indefinite promiſes of the Goſpell, made with out exception to ill repentant and belieuing ſinners; from whence alſo ariſeth a generall hope that we ſhall receaue the pardon and remiſſion of our ſinnes, which hope is nouriſhed and increaſed by this conſideration, that the Lord hath placed vsus in his church, and gratiouſly granted vntounto vsus the outward meanes wherby we may be brought vntounto vnfained repentance, and hauehave a liuely faith wrought in vsus, euen the miniſterie of the word and adminiſtration of the ſacraments, vponupon which onelyonly condition the couenant of grace and all the ſweete promiſes of the Goſpell, are made and aſſured vntounto vsus.
§. Sect. 4 The third degree is a hungring deſire after grace, that is not onelyonly to be made partakers of Gods mercy,The 3. ddegree an hungring deſire after grace. and Chriſts meritts and righteouſnes by which we are iuſtified, reconciled vntounto God, and receaue the pardon and remiſſion of all our ſinnes, but alſo after the meanes and inſtrumentall cauſes whereby the aſſurance of Gods mercy and Chriſts merits is deriued vntounto vsus, namely true faith and vnfained repentance, and the reſt of the graces of Gods ſanctifying ſpirit. The which deſire of grace is the beginning of grace, neyther can wee deſire it till in ſome meaſure it be wrought in vsus; for regeneration and ſanctification is begunne at the ſame time in all the parts and faculties of our bodies and foules, ſo that he who is truely regenerate many facultie or part, is alſo regenerate in the whole man. And therefore whoſoeuer hath his will renewed and ſanctified to deſire that which is good, is alſo ſanctified and renewed in his vnderſtanding, affections, and in all the powers and faculties of body and ſoule. Moreouer (as before I hauehave deliuered at large) our deſire of grace, faith, and repentance, are the graces themſelues which we deſire, at leaſt in Gods acceptation, who accepteth of the will for the deed, and of our affections for the actions. And therefore if we earneſtly deſire to repent & beleeue, we doe repent and beleeue in Gods ſight: and the Lord hath made the like gratious promiſes to this earneſt deſire of grace, which hee hath made to thoſe who find themſelues plentifully indued with the graces themſelues. So Matth. 5.6. Bleſſed are they which hunger and thirſt for righteouſneſſe, for they ſhalbe filled. So the virgin Marie ſaith in her ſong, Luk. 1.53.Luke 1.53. That the Lord filleth the hungrie with good things, and ſendeth away the rich emptie. And our Sauiour Chriſt calleth vntounto him ſuch as thus hunger and thirſt, promiſing that he will ſatisfie them. Iohn 7.37. Reuel. 21.6. and 22.17.Ioh. 7.37. Laſtly whoſoeuer feeleth this deſire in him ioyned with a carefull and continuall vſe of the meanes whereby his deſire may be ſatisfied, he may aſſure himſelfe that the Lord who hath wrought in him, the will to deſire, will alſo in his good time worke in him abilitie to perfourme, and the graces which hee ſo earneſtly deſires; for hee will fulfill the deſire of them that feare him; he will alſo heare their crie and will ſaue them. As it is Pſal. 145.19. So Pſal. 10.17.Pſal. 145.19. & 10.17. Lord thou hast heard the deſire of the poore: thou prepareſt their heart and bendeſt thine eare vntounto them. And therefore if in the middeſt of our afflictions and grieuous tentations, wee can crie out with the Prophet Dauid, Pſalm. 38.9. Lord I powre my whole deſire before thee, Pſal. 38.9.and my ſighing is not hid from thee. We may be aſſured how miſerable ſoeuer wee are in our owne ſenſe and feeling, that wee are in the ſtate of grace, and ſhall hauehave our deſires ſatisfied, for he that hath begunne this good worke in vsus, Phil. 1.6.will alſo in his good time finiſh and perfect it. as the Apoſtle ſpeaketh. Phil. 1.6.
§. Sect. 5 The fourth degree is an approaching vntounto the throne of mercy, that we may in all humilitie confeſſe our ſinnes,The 4. degree an approching to the throne of grace. Heb. 4.16. and acknowledge that wee are guiltie of death and condemnation, and alſo that wee may in the name and mediation of Chriſt obtaine the pardon and remiſſion of them. And of this the Apoſtle ſpeaketh. Heb. 4.16. Let vsus therefore goe bouldly vntounto the throne of grace, that wee may receiue mercy and find grace to helpe in time of need. And the Prophet Hoſea cap. 14.2. O Iſrael returne vntounto the Lord thy God: for thou haſt fallen by thine iniquity. 3. Take vntounto you words and turne vntounto the Lord and ſay vntounto him: take away all iniquitie, and receiue vsus graciouſly, ſo will we render the calues of our lips. An example hereof we hauehave in the Prophet Dauid, Pſal. 32.5. Then (ſaith he) I acknowledge my ſinne vntounto thee, Pſal. 32.5.neyther hid I mine iniquitie: for I thought I will confeſſe my wickedneſſe vntounto the Lord, and thou forgaueſt the puniſhment of my ſinne. So likewiſe the prodigall Sonne hauing attained vntounto the ſight of his ſinne and to a deſire of forgiueneſſe, reſolueth to goe vntounto his father, and to ſay;Luk. 15.18.19. Father I hauehave ſinned against heauen and before thee; & am no more woorthie to be called thy ſonne; make mee as one of thy hired ſeruants. Luke 15.18.19.
§. Sect. 6 The fift degree is a ſpecially perſwaſion wrought in vsus by Gods ſpirit whereby we particularly apply vntounto vsus the ſweete promiſes of the goſpell,The 5. degree a ſpecial application of the promiſes. and are aſſured of Gods louelove and fauour, & of the remiſſion of our ſinnes for the merits, righteouſneſſe, and obedience of Ieſus Chriſt, reſting vponupon him alone for our ſaluation. An example whereof wee hauehave in the Apoſtle Paul Gal. 2.20.Gala. 2.20. Thus (ſaith he) I liue yet not I now but Chriſt liueth in me: and in that I now liue in the fleſh, I liue by faith in the ſonne of God, who hath loued mee and giuen himſelfe for mee. And this perſwaſion ought to goe before ſenſe and experience, for firſt wee beleeue and are perſwaded of the truth of Gods promiſes and reſiſt diffidence and doubting, and afterwardes followes ioyfull ſenſe and experience of Gods mercy, truth, and goodnes towards vsus. And hence it is that the Apoſtle defineth faith to bee the ground of things which are hoped for, and the demonſtration or euidēce of things not ſeene. Heb. 11.1. Ioh. 20 29.Heb. 11.1. & to this purpoſe our ſauiour Chriſt ſaith to Thomas. Ioh. 20.29. Thomas becauſe thou haſt ſeene me, thou beleeueſt, bleſſed are they which hauehave not ſeene and hauehave beleeued. An example hereof wee hauehave in the Cananitiſh woman who though ſhee had no experience of Gods truth in his promiſes, yea though ſhee had many repulſes yet beleeued, and afterwards to her comfort had ioyfull experience of them,Mat. 15.27. Mat. 15.27.
An theſe are the degrees of faith, which whoſoeuer findeth in himſelfe hee may be aſſured that hee hath a true liuely and iuſtifying faith notwithſtanding all the tentations of Sathan. If therefore hauing heard the goſpell wee hauehave attained vntounto ſome meaſure of knowledge of the chiefe principles thereof, if we hauehave giuen our aſſent vntounto this truth in which our vnderſtandings are informed; if hereby we hauehave attained vntounto this aſſurance that our ſinnes are pardonable and hauehave conceiued ſome hope in conſideration of Gods infinite merciemercy and Chriſts merites that wee ſhall be forgiuen and pardoned; if we hauehave an hungring deſire after grace and merciemercy and highly eſteeme the merites and righteouſneſſe of Ieſus Chriſt, ſo that wee wiſh nothing more then to bee made partakers of them; if by this deſire wee hauehave beene moued to flee vntounto the throne of grace, and there humblie acknowledging our ſinnes hauehave earneſtly deſired pardon and forgiueneſſe. Laſtly if at any time wee hauehave diſcerned in in our ſelues a perſwaſion of Gods louelove and of the pardon and remiſſion of our ſinnes, and that we hauehave or doe reſt vppon the alone merites and obedience of Chriſt Ieſus for our iuſtification and ſaluation, then may wee be aſſured that we are indued with a true iuſtifying faith.
§. Sect. 7 The ſecond argument to proue that wee hauehave a true and a liuely faith is the teſtimonie of Gods ſpirite;The ſecond argument to proue that we hauehave faith, is the teſtimonie of Gods ſpirie Rom. 8.15.26. for as the Apoſtle ſpeaketh Rom. 8.15. Wee hauehave the ſpirite of adoption whereby we crie abba father. 16. and the ſame ſpirit beareth witneſſe with our ſpirit that we are the children of God. and ver. 26. Likewiſe the ſpirite alſo helpeth our infirmities, for we know not what to pray as we ought, but the ſpirite it ſelfe maketh requeſt for vsus with ſighes which cannot be expreſſed &c. Whoſoeuer therefore hauehave this teſtimonie in their harts and conſciences that they are the children of God, whoſoeuer at any time feele or hauehave felt the ſpirit of God powerful in thē, in powring out their ſoules in hartie prayer with ſighes and grones which cānot be expreſſed, they may be aſſured that they hauehave receiued the ſpirite of adoption and conſequently are indued with true faith,Gal. 5.22. for the ſpirite and the fruites thereof (amongſt which faith is one of the chiefe) are neuer ſeuered. Moreouer the Apoſtle ſaith 1. Cor. 2.12. that wee hauehave not receiued the ſpirit of the world, 1. Cor. 2.12.but the ſpirit which is of God that wee might knowe the things that are giuen to vsus of God. That is not onelyonly his ſpirituall graces in this life in which number faith is one of the greateſt, but thoſe excellent ioyes in Gods kingdome in the life to come, of which alſo wee hauehave ſome knowledge and taſt by the illumination of the ſame ſpirite. Laſtly the Apoſtle affirmeth 2. Cor. 1.22. that God hath ſealed vsus, 2. Cor. 1.22.and hath giuen the earneſt of the ſpirit in our hartes, and Ephe. 1.13. Hee telleth the Epheſians that after they had heard the goſpel and beleeueà, Ephe. 1.13.they were ſealed with the holy ſpirit of promiſe, which was the earneſt of their inheritance, vntil the redemption of the poſſeſſion purchaſed vntounto the praiſe of the glorie of God. Whereſoeuer therefore is this teſtimonie of the ſpirite which as an earneſt or ſeale aſſureth them that they are the children of God there alſo is faith, for as the Apoſtle witneſſeth after that wee beleeue we are thus ſealed.
§. Sect. 8 The third argument to proue that wee hauehave faith is the conflict and fight which euerie chriſtian feeleth in himſelfe betweene the ſpirit and the fleſh,The 3. argument is the fight between the fleſh and the ſpirit. the world and the diuell, and the combat which is betweene faith and doubting; for ſo long as wee are deſtitute of the ſpirit and a liuely faith, we are wholy ouerſwayed with the fleſhe, and Sathan like a mightie tyrant houldeth vsus captiue peaceably and without any reſiſtance; but when wee hauehave receiued the ſpirite of God and hauehave faith wrought in our harts, then beginneth a fierce battaile which neuer endeth till by death our ſpirituall enemies get a final ouerthrowe. Though therefore this fight be moſt ſharpe and exceeding troubleſome to the poore chriſtian, yet hee may thereby gather vntounto himſelfe ſound comfort and certaine aſſurance that hee is indued with the ſpirit of God and a liuely faith; for when hee diſcerneth that hee is aſſaulted with Sathan and his owne corrupt fleſhe, he may be aſſured that Sathan and his owne corrupt fleſhe, he may be aſſured that Sathan is diſeaſed of his quiet poſſeſſion by a ſuperior power which can be no other but the power of Gods ſpirit, ſecondly by his aſſaulting it manifeſtly appeareth that hee findeth ſome reſiſtance ſo as hee cannot peaceably reenter, thirdly that howſoeuer our faith ſeeme vntounto vsus neuer ſo weak yet it is ſo ſtrēgthened cōtinually by vertue of Gods ſpirit that ſathā & al the power of hel cānot preuaile againſt it, for otherwiſe how could ſuch weakeneſſe withſtād ſuch might?
Laſtly being aſſured that it is the ſpirit of God which aſſiſteth and enableth vsus to withſtand Sathan, we may alſo be aſſured that in the end we ſhall obtaine victorie, vnleſſe we would fondly imagine that the diuell is ſtronger then God, and the violence of his tentations more forcible to deſtroy vsus, then the ſpirit of God to protect and defend vsus; for now they hauehave ioyned battle and either the one or the other muſt get the vpper hand, eyther the ſpirit of God muſt thruſt out ſathan, or Sathan the ſpirit of God; and therefore how can we doubt of conqueſt, ſeeing wee are aſſured that God cannot take the foyle, for his power is omnipotent and with a word of his mouth he is able to deſtroy Sathan and all his adhaerents, and of his will wee neede not to make any queſtion, for it will not ſtand with his glory to receaue a repulſe by giuing Sathan place, after that he hath taken vponupon him our protection.
§. Sect. 9 How we may know that this combate is fought betweene the fleſh and the ſpirite.Yea (will the tempter ſay) but how wilt thou know that this battle is fought in thee, how canſt thou be aſſured that it is the ſpirite of God which fighteth in thee againſt thy ſpirituall enemies, and not rather thine owne tumultuous paſſions and perturbations; and diuers tentations ſuggeſted by the ſame diuell. To which it is eaſie to make anſwere, for neither doth the fleſh fight againſt ſathan, nor ſathan againſt the fleſh, nor either of thē againſt thēſelues, for ſo their kingdome being deuided could not poſſibly ſtand,Mat. 12.25. as our ſauiour Chriſt himſelfe hath taught vsus Mat. 12.25.26. And therefore it muſt needs be ſōe other force which cauſeth this oppoſitiō which can proceede from nothing elſe but the ſpirit of God.
But this will more manifeſtly appeare, if we conſider the contrarie affections and actions which plainely ſhew themſelues in this battle, for we find our faith aſſaulted with doubting and infidelitie, & theſe alſo againe beaten backe after they hauehave gotten ſome ground and ſubdued with the ſtrēgth of faith; we diſcerne alſo our affiance in God ſhrewdly ſhaken with diffidence and diſtruſt, and afterwards this diſtruſt vanquiſheth againe by affiance, ſo as after we hauehave vttered through the violence oftentation ſome diffident and impatient ſpeeches, yet at the length we growe to Iobs reſolution: Though hee kill mee yet will I trust in him. Iob. 13.15.Wee may alſo diſcerne our zeale ſometime ſo hot in Gods ſeruice that it expelleth coldneſſe and the fruit thereof dulneſſe and drowſineſſe of ſpirite, and ſometimes by them it is cooled and in outward appearance quenched; and the like may bee ſaide of all the other fruits of the fleſh and the ſpirit. Beſides which fight and ſtirring betweene them and their fruits the chriſtian may obſerue in himſelfe a miſliking of the corruptions of the fleſh, great greefe and vexation of mind, becauſe hee is ſtill ſubiect vntounto them and an earneſt deſire to be freed from them, ioyned with an holy indeauoure in the vſe of the meanes which are ordayned of God for this purpoſe; and howſoeuer through the violence of Sathans tentations and his owne corruptions ye be ſometimes led captiue into ſinne yet afterwardes hee is greeued for it, hee hateth and abhorreth it, and earneſtly deſireth and indeauoureth for the time to come to leaue and forſake it, and to ſerue the Lorde in newneſſe of life. Now whence doth all this oppoſition and contrarietie proceede? ſhall wee ſay from the fleſh, why it is againſt all reaſon;Iam. 3.11. for as the Apoſtle Iames diſputeth Iam. 3.11. Doth a fountaine ſend out at one place ſweete water and bitter? can the figg tree bring forth oliues, or a vine figgs? or rather as our ſauiour Chriſt reaſoneth Mat. 7.16. Doe men gather grapes of thorns or figgs of thiſtles? Mat. 7.16.ſo may I demaund can the fleſh in the which as the Apoſtle affirmeth dwelleth no good thing,Rom. 7.18. bring foorth the fruites of the ſpirite which are quite contrarie to the nature thereof, namely ſorrowe for ſinne, hatred of it ſelfe, and the corruptions thereof, and carneſt deſire of ſanctification and holines of life: it is impoſſible. And therfore we may conclude that they are the fruits of Gods ſpirit in vsus, and conſequently that wee are the ſons of God who are indued with a true and liuely faith; for as many as are led by the ſpirite of God, Rom. 8.they are the ſonnes of God, which priuiledge belongeth onelyonly to the faithfull as appeareth Ioh. 1.12.Ioh. 1.12. As many as receaued him to them hee gaue power to be the ſons of God, euen to them that beleeue in his name. So that whoſoeuer hauehave the ſpirit hauehave faith alſo, for the ſpirit and faith which is a fruit thereof cannot be ſeuered.
§. Sect. 10 The fourth argument whereby we may bee aſſured that we hauehave faith,The 4. argument taken from our ſanctification is our mortification and dying vntounto ſinne and riſing againe to newneſſe of life; for the bloud of Ieſus Chriſt which is applied vntounto vsus by faith as it doth waſhe away the guilt and puniſhment of our ſinnes, ſo doth it alſo cleanſe vsus in ſome meaſure from the corruptions themſelues; and as his death and obediēce hath meritted the pardon of our ſins, ſo alſo Gods ſpirit by vertue whereof we are more and more freed from the bondage and ſeruitude of ſinne and Sathan, and as by his reſurrection hee hath made way for our ſecond reſurrection whereby wee riſe to euerlaſting happineſſe, ſo alſo for our firſt reſurrection whereby wee riſe from ſinne to newneſſe of life. If therefore wee can find in our ſelues that our ſins and corruptions are by little and little mortified, that wee ſtriue and indeauour after holineſſe and righteouſneſſe of life; if our vnderſtandings bee ſomewhat inlightened in the knowledge of Gods truth and our ſtubberne wills inclyned to holy obedience, if we diſcerne that our affections are in ſome meaſure changed and renewed, then may wee be aſſured that wee are indued with a true and liuely faith, which hath applied vntounto vsus Chriſt Ieſus and his bloudſhed, death, & merites, by vertue whereof this worke of regeneration is begunne in vsus.
§. Sect. 11 Laſtly,The laſt argument taken from the ſeuerall fruits of ſanctification. we may be aſſured that we hauehave faith by the ſeuerall fruits of ſanctification and regeneration which proceed from it: for example when wee can ſorrow and greeue for our ſinnes paſt, not for any worldly loſſe or feare of puniſhment, but becauſe thereby we hauehave offended God, when as we hate our preſent ſinnes and corruptions, eſpecially thoſe which ſtick faſteſt vntounto vsus, and are moſt pleaſing to our corrupt nature; when as we indeauour and ſtriue to forſake and mortifie all ſinne though our carnall affection be much indeared to it, by reaſon of ſome great pleaſure or profite which it bringeth with it, auoiding with no leſſe care thoſe ſinnes which bring worldly benefitt, then thoſe which are accompanied with ſhame and puniſhment, when as we louelove God euen when he afflicteth vsus and in obedience to his commaundement, perfourme ſuch holy duties, and imbrace ſuch vertues, not onelyonly which are commendable in the world, but alſo thoſe which are accompanied with ſhame and reproach, when as we louelove our brethren, yea euen our enemies and ſhew this our louelove by giuing vntounto thoſe who want, and forgiuing thoſe who offend vsus, and when more eſpecially we extend this louelove and the fruits thereof to thoſe who are of the houſhould of faith, and amongſt theſe principally to Gods miniſters who are inſtruments appointed of God, for our conuerſion and ſaluation, when as wee can ſubmit our ſelues vntounto Gods will, and reſt contented in all eſtates with his good pleaſure, when as we loath this life and the vanities of the world, and deſire our diſſolution that we may be with Chriſt and be freed from our ſinnes; when as we are patient in afflictions, and in the middeſt of them hauehave ſome hope of taſting Gods mercy and goodneſſe, grounding our hope vponupon Gods promiſſes and our owne former experience; when as we delight in the hearing and meditating in Gods word, and continue conſtant in the profeſſion and practiſe of his truth, not onelyonly when our obedience is good cheape, but alſo when it is deare and very coſtly, and as well when it is accompanied with loſſe, as when wee are in hope to gaine thereby. Theſe and many other the braunches of ſanctification are the vndoubted ſignes of a true and liuely faith, and therefore whoſoeuer after due examination, find that they are indued with them, may alſo be aſſured notwithſtanding all Sathans ſuggeſtions to the contrary that they hauehave faith, for this is the roote from which theſe fruits ſpring and they cannot be ſeuered.