The Christian Warfare Part 1, Book 3 · Chapter 12
CHAP. XII. Arguments to proue the certaintie of our perſeuerance grounded vponupon Gods will and immutabilitie.
§ Sect. 1 ANd thus hauehave I anſwered Sathans temptations which concerne our ſanctification.Sathans temptation mouing the chriſtian to doubt of his perſeuerance. Now in the laſt place wee are to intreate of our perſeuerance which he impugneth with no leſſe ſubtiltie and violence. For though the chriſtian man hauehave attained to ſome aſſurance, that he is elected, called, iuſtified, and ſanctified, yet Sathan will not giuegive him ouer, but laboreth to perſwade him, that notwithſtanding all this he may finally fall away and become a reprobate. Let it be graunted (will he ſay) that thy ſtate now is ſuch as thou ſuppoſeſt, yet thou art in no ſafetie, neither canſt thou promiſe vntounto thy ſelfe any aſſurance of attaining vntounto euerlaſting life and happineſſe, ſeeing thoſe onelyonly which continue vntounto the end ſhall be ſaued: Matth. 24.3.whereas thou haſt no aſſurance of thy perſeuerance, nay contrariwiſe thou art in reſpect of thy frailtie and mutabilitie, certaine of nothing more then thine vncertaintie. 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 poſteritie, more ſtrong and able to indure and reſiſt all temptations, as being indued with free-will, and therefore able both to chuſe the good and refuſe the euill, who notwithſtanding all this were ouercome, and of the children of God made the ſlaues of ſinne and Sathan. 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 indure the incounter in the day of triall, and canſt thou hope to make reſiſtance who art full of ſinne and corruption? were they vanquiſhed who were ſtrong champions, and doſt thou who art weake and feeble hope for victorie? were they allured by Sathans temptations, to commit ſinne, and fall from God, who could freely will the good and nill the euill; and canſt thou hope to perſeruer and continue conſtant, whoſe will is captiued and ouerruled by thy corruption? Conſider further thy mutabilitie and vnconſtancie, thy exeeding weakneſſe and frailtie, thy corruptions and imperfections; and on the other ſide ſet before thee, the mightie power, the ſubtill pollicie, the vigilant watchfulneſſe, and vnwearied diligence, of thy ſpirituall enemies who continually aſſault thee: and then thinke with thy ſelfe if there be any poſſibilitie, that thy weaknes ſhould withſtand their power, thy ignorant ſimplicitie their prudent wiſedome, and thy careleſſe negligence their carefull diligence. Laſtly, call to minde the manifold examples which thou haſt both read and ſeene, of ſuch as hauehave been of greater gifts and graces, and made a much fairer ſhew then thou, of holineſſe towards God and righteouſneſſe towards men, who notwithſtanding hauehave finally fallen away and become reprobates, and therefore why maieſt not thou be one of this number? Seeing then the caſe thus ſtandeth doe not fooliſhly flatter thy ſelfe with a vaine hope, that becauſe thou art elected, called, iuſtified, and ſanctified, therefore thou ſhalt be ſaued; for though now thou art elected, yet hereafter thou maieſt become a reprobate; though today thou art a childe of God, and in his fauour, yet to morrow thou mayeſt through thy ſinnes, bee a childe of the diuell, and in Gods diſpleaſure be reiected; though now thou art a member of Chriſt, thou maieſt become a limme of Sathan; and though now thou art indued with the ſpirit of God, and with all the graces and gifts thereof, yet by thy ſinne thou mayſt eaſily looſe both it and them; and bee wholy and finally giuen ouer to run on thy former wickednes vntounto eternall death and condemnation.
§. Sect. 2 And thus doth Sathan perſwade the chriſtian man to doubt of his perſeuerance;The generall meanes to ſtrengthen the chriſtian againſt the former temptation. the which temptations, if we would withſtand, it behoueth vsus not to ground the certaintie of our perſeuerance vponupon our owne reſolution, ſtrength and graces which we hauehave receiued, for theſe are altogether inſufficient to vphold vsus againſt the aſſaults of our ſpirituall enemies, who are farre more ſtronger then we; but wholy diſtruſting in our owne abilitie, let vsus reſt and rely wholy vponupon the Lord, for as it is he alone who hath beſtowed vponupon vsus all the gifts and graces which we hauehave receiued, ſo alſo hauehave wee our growth and perſeuerance in them from him onelyonly. And ſo we may be aſſured of our perſeuerance, notwithſtanding our owne weakeneſſe and inconſtancie, for it is God which ſtabliſheth vsus in Chriſt, 2. Cor. 1.21.as it is 2. Cor. 1.21. Though in reſpect of any thing that is in vsus we might eueryevery hour fall away; yet we are ſure to continue in thoſe graces which we hauehave receiued, mauger the malice and power of all our enemies, for wee ſtand not in our owne ſtrength but are kept by the power of God through faith vntounto ſaluation, 1. Pet. 1.4.as the Apoſtle ſpeaketh 1. Pet. 1.4. Though we ſhould eueryevery day looſe euerlaſting life and happineſſe through negligence, or ſell it away for the vanities of the world and pleaſures of ſinne if it were in our owne hands, yet all this is not ſufficient to diſinherit vsus of our heauenly pattrimonie, for it is not at our own diſpoſition but our life is hid with Chriſt in God, Col. 3.3.as it is Col. 3.3. And therefore though in ourſelues we are as weake as reedes, and as vnconſtant and changeable as the wind and weather, yet are we tenne thouſand times more ſure to perſeuer in that grace which we hauehave receiued vntounto euerlaſting life, than Adam in the ſtate of innocencie; for he ſtoode by his owne ſtrength, which though it were great, yet it was finite, but we by the almightie power of God; he by the vertue of his owne free will, which was mutable and ſubiect to alteration, but we by the will of God which being immutable admitteth of no change.
§. Sect. 3 But let vsus come more ſpecially to ſpeake of this maine controuerſie betweene the true Chriſtian and the enemies of his ſaluation, the ſtate whereof ſtandeth thus;The ſtate of the Controuerſie. whether hee that is elected in Gods eternall counſaile, and is effectually called, that is, ſeuered from the world, giuen to Chriſt, and ingrafted into Chriſt by the ſpirit of God and a liuely faith, iuſtified, ſanctified, and indued with the ſanctifying gifts and graces of Gods ſpirit, may after all this fall away, loſe the ſpirit of God and the graces thereof, and become as prophane and wicked as euer he was before his conuerſion, loſe alſo his iuſtification, be cut off from the bodie of Chriſt, and finally become a reprobate. This the enemies of our ſaluation affirme, but we denie as being a thing impoſſible, not in regard of our owne ſtrength, conſtancie, or great meaſure of grace which wee hauehave receiued, but in reſpect of Gods will and power who vpholdeth vsus, Chriſts interceſſion who prayeth for vsus, and Gods holy ſpirit alwaies dwelling in vsus, wherby we are ſo ſtrengthened and confirmed, that al the power of hell cannot preuaile againſt vsus.
§. Sect. 4 This our aſſertion we will firſt confirme by vnfallible reaſons,The firſt argument grounded vponupon Gods wil, conſidered in his decree of election. and afterwards anſwere the contrary obiections which are made againſt this truth by the enemies of our ſaluation.
The reaſons which may be alledged for this purpoſe are many; the firſt ſort are taken from Gods owne nature, as it is deſcribed in his word and exerciſed in his workes towards vsus. As firſt we may be aſſured of our perſeuerance, becauſe it is grounded vponupon Gods will, which may be conſidered either in his ſecret counſaile and decree of election, or in his will reuealed in his word. From the firſt wee may thus reaſon; Whomſoeuer the Lord in his eternall counſaile hath elected to euerlaſting life, they ſhall moſt certainly be ſaued, and perſeuere in the meanes tending thereunto, which are no leſſe contained in Gods decree than our ſaluation it ſelf. But the Lord in his eternall counſaile hath elected all the faithfull vntounto eternall life. And therefore nothing can hinder their ſaluation, nor yet their perſeuerance, without which it is impoſſible they ſhould be ſaued. The firſt part of this reaſon is cleere and manifeſt: for not to effect that which one hath decreed and purpoſed, argueth either impotencie and want of power, or vnconſtancie, neither of which without blaſphemie can bee aſcribed vntounto God;Iere. 32.17. Pſalm. 115.3. for there is nothing hard vntounto him, Iere. 32.17, but he doth whatſoeuer he will, Pſal. 115.3,Matth. 19.26. Iob. 42 2. yea euen thoſe things which vntounto men are impoſſible are poſſible vntounto him, Mat. 19.26, for he can doe all things, Iob, 42.2. Neither is the will of God mutable, for this argueth a want of wiſedome,Pſal. 145.5. whereas his wiſedoms is infinite and knoweth no end, Pſal. 145.5; and hee perfectly ſeeth and knoweth all things in one view,Heb. 4.13. paſt, preſent, and to come, Heb. 4.13: and therfore we may conclude with the Apoſtle, that the purpoſe of God in his election remaineth ſure, Rom. 9.11.Rom. 9.11. and the foundation of God (that is, his vnchangeable decree) continueth firme, 1. Tim. 2.19.and hath this ſeale, The Lord knoweth who are his, 2. Tim. 2.19. Whoſoeuer then are elected they ſhall moſt certainly be ſaued, neither is it poſſible that they ſhould fall away: as our Sauiour implieth Matth. 24.24. whereas he ſaith, that the falſe Prophets ſhould ſhew ſuch great ſignes, that if it were poſſible they ſhould deceiue the very elect. Noting hereby that this is altogether a thing impoſſible, that they ſhould be deceiued and ſeduced with falſe Chriſts and falſe Prophets.
The ſecond part of this reaſon, namely, that all the faithfull are elected, is alſo of moſt vndoubted trueth; for whoſoeuer hauehave a true faith they are iuſtified, whoſoeuer are iuſtified are alſo effectually called, elected, and ſhall be glorified; What ſaid I? ſhall be? nay are alreadie glorified, as the Apoſtle affirmeth,Rom. 8.30. to note the vndoubted certaintie of their ſaluation, Rom. 8.30. Moreouer, the Apoſtle maketh faith an inſeparable fruite of our election, and proper and peculiar vntounto the elect,Tit. 1.1. Act. 13.48. calling it the faith of Gods elect, Tit. 1.1. And Act. 13.48. it is ſaid, that as many as were ordained vntounto eternall life beleeued, where hee maketh Gods election the cauſe of faith. And contrariwiſe our Sauiour telleth vsus, that they beleeue not,Ioh. 10.26. who are not his ſheepe, Ioh. 10.26. So that it is manifeſt that thoſe who beleeue are elected, and thoſe who are elected ſhall be ſaued.
§. Sect. 5 The ſecond reaſon may be taken from his wil reuealed in his word; for whatſoeuer God thus willeth, that ſhall moſt certainly come to paſſe:The ſecond reaſon, grounded on his will reuealed. Ioh 6.39.40. but God willeth that all ſhould hauehave euerlaſting life whom he hath giuen to Chriſt, in which number are all thoſe who are effectually called, as our Sauiour teſtifieth Ioh. 6.39. And this is the fathers will which hath ſent me, that of all which he hath giuen me I ſhould loſe nothing, but ſhould raiſe it vp again at the laſt day. And he willeth likewiſe, that he that beleeueth in the ſonne ſhould be ſaued, as it is verſ. 40. And therefore thoſe who are effectually called and beleeue in Chriſt, cannot poſſibly periſh, but ſhall moſt certainly hauehave eternall life.
§. Sect. 6 The third reaſon may bee taken from the conſtancie and immutabilitie of God, both in his louelove towards vsus,The third reaſon, taken from Gods immutabilitie in his louelove. and alſo in his gifts. In the former reſpect wee may thus reaſon: Whomſoeuer the Lord loueth with a conſtant and immutable louelove, thoſe ſhall moſt certainly be ſaued, ſeeing it is the nature of louelove to deſire the good of the partie beloued, and to ſeeke his welfare as much as it can; but the Lord loueth his faithfull ones with a conſtant and perpetual louelove, as himſelfe teſtifieth Iere. 31.3.Iere. 31.3. I hauehave loued thee with an euerlasting louelove, therefore with merciemercy hauehave I drawne thee. So Ioh. 13.1. Foraſmuch as he loued his owne which were in the world, Ioh. 13.1.vntounto the end he loued them. And therefore all the faithfull may aſſure themſelues that they ſhall be ſaued, and being once aſſured of Gods louelove, they may with the Apoſtle bee vndoubtedly perſwaded, that nothing in the world ſhall be able to ſeparate them from the louelove 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 vntounto anger, and mooue him to caſt them off in his iuſt diſpleaſure, and to withdraw from them his wonted louelove and fauour: and therefore ſeeing ſin ſeparateth them from Gods louelove, 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 hauehave any ſenſible aſſurance that they are reconciled vntounto him, and receiued into his louelove 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 hauehave ſinned. But this anger doth not exclude them out of his louelove, 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 louelove 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 louelove 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 louelove 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 louelove of the ſinner, whom by this meanes hee bringeth by the rough and vnpleaſant way of repentance, vntounto the eternall pleaſures of his kingdome.
§. Sect. 8 And thus it appeareth that Gods louelove and anger may ſtand together,Our perſeuerance proued by Gods immutabilitie in his gifts. and that notwithſtanding his momentanie diſpleaſure his louelove may be eternall. Now ſecondly wee are to know, that as God is immutable in his louelove 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 louelove 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 louelove 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 hauehave 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 giuegive neither light nor heate to the ſtanders by; ſo theſe graces of Gods ſpirit, faith, hope, affiance, louelove and ſuch like, may in reſpect of their ſubſtance habitually remaine in vsus, 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 hauehave ſhewed at large. Laſtly, this is not to be vnderſtood of their meaſure and degree, for theſe graces hauehave 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 duplicate page duplicate page continue without intermiſſion vntounto the end, for as the gift of faith, ſo all other the like graces are the worke of God, as our Sauiour teacheth vsus, Iohn 6.29: and we may aſſure our ſelues of this,Iohn 6.29. That he that hath begunne this good worke in vsus, will alſo finiſh and perfect it vntill the day of Ieſus Christ, Phil. 1.6.as the Apoſtle ſpeaketh, Philip. 1.6.