A tryall of faith by the touch-stone of the Gospel, the word of faith. Whereby Christians may discerne whether or no, they have a saving faith. First preached in the parish church of St Nic. Col. Abby London, by William Chibald pastor there; and now published for the further benefit of that his congregation, and all other that confesse with their mouth the Lord Iesus, and with their heart beleeve on him vnto salvation.

A tryall of faith by the touch-stone of the Gospel, the word of faith. Whereby Christians may discerne whether or no, they have a saving faith. First preached in the parish church of St Nic. Col. Abby London, by William Chibald pastor there; and now published for the further benefit of that his congregation, and all other that confesse with their mouth the Lord Iesus, and with their heart beleeve on him vnto salvation.

Table of contents

Title page

TO THE RIGHT WORSHIPFVLL, D. LANGTON, D. of Divinitie, and President of Magdalen Colledge in Oxford; and to all the Fellowes and Students of that worthy SOCIETIE.

TO ALL MY LOVING NEIGHBOVRS, THE Inhabitants of the Parish of St Nic. Col. Abby in Old-Fish-street, London: W. C. their Pastor wisheth that they may be kept, by the power of GOD, through faith unto Salvation, by IESVS CHRIST.

THE PREFACE.

1

2

3

1

2

A TRIALL OF FAITH. THE FIRST BOOKE.

CHAPTER I. Of the Necessitie of the triall and examination of our Faith.

REASON 1.

REASON 2.

REASON 3.

REASON 4.

REASON. 5.

REASON 6.

REASON 7.

CHAP. 2. Of the Equity of the tryal of Faith.

REASON. 1.

REASON 2.

CHAP. III. Of the benefit and profit of the Tryall of Faith.

REASON 1.

REASON 2.

REASON 3.

CHAP. IIII. An answere to some obiections, against the former doctrine.

1. OBIECTION answered.§ 1

2. OBIECTION answered.

3. OBIECTION answered.

CHAP. V. Of imagined inconveniences in trying of our Faith.

1. OBIECTION answered.

2. OBIECTION answered.

CHAP. VI. Of a conceited impossibility, that ordinary Christians should ever bee able to try their Faith.

1. OBIECTION answered.

2. OBIECTION answered.

THE SECOND BOOKE.

THE FIRST RULE.

CHAP. I. Of the Definition of a saving faith, or of faith in Christ.

CHAP. II. Of the Definition of faith required to salvation, among the Papists.

I. ARGVMENT.

II. ARGVMENT.

1. OBIECTION answered, particularly taken from Heb. 11.1, 3.

§ 6 2. OBIECTION answered. From Rom. 4.3.

3. OBIECTION answered: From § 7 Ioh. 20.31.

§ 8 4. OBIECTION answered.

CHAP. III. Of the Definition of a saving faith, given by some Lutherans.

REASON. 1.

REASON 2.

REASON. 3.

REASON 4.

5

1. OBIECTION answered: From Rom. 8.38. 2. Tim. 1.12.

2. OBIECTION answered from 1. Ioh. 4.16.

3. OBIECTION answered: From Heb. 10.22.

CHAP. IIII. Of the use and application of this first Rule.

THE SECOND RULE.

CHAP. V. Whether doest thou understand the use, and end of faith in Christ?

THE THIRD RULE.

CHAP. VI. Whether doest thou know and understand, how faith in Christ doth save and iustifie us?

THE FOVRTH RULE.

CHAP. VII. Whether diddest thou get thy Faith by the ordinary meanes, by which God usually workes Faith in the hearts of his children?

THE FIFT RULE.

CHAP. VIII. Whether wast thou rightly prepared to beleeve in Christ, by other gifts of the Spirit, that hee worketh in men, before they have a saving faith?

§. 1 Of the state of the Question, and how farre I affirme Repentance goes before faith.

Of the proofe of the point, that Repentance §. 2 is begunne before faith in Christ.

ARGVMENT. I.

ARGVMENT. II.

ARGVMENT. III.

ARGVMENT IIII.

ARGVMENT. V.

ARGUMENT VI.

OBIECTION 1.

Solution.

OBIECTION 2.

OBIECTION 3.

Solution.

OBIECTION 4.

OBIECTION 5.

Solution.

OBIECTION 6.

Solution.

The application and use of this point.

THE SIXTH RULE.

CHAP. IX. Whether doest thou find in thy selfe, that thy faith is effectuall, and lively, to the amending both of thy heart and life, and to the bringing forth of the fruites of faith in new obedience.

§. 3 How faith becomes so effectuall.

The use and application of it.§. 4

THE SEVENTH RULE.

CHAP. X. Whether doest thou labour in the use of the meanes, to feele in thy soule the comforts of a saving Faith?

A saving faith is comfortable to the Soule.§. 1

§. 2 What be the particular comforts of a saving faith.

The meanes by which faith in Christ becomes §. 3 so comfortable.

§. 4 Why we should labour for the comforts of Faith.

§. 6 The meanes of attaining spirituall comforts by faith in Christ.

§. 7 The application of this Rule.

THE EIGHTH RULE.

CHAP. XI. Whether doest thou use the meanes to grow in Faith, and to strengthen it?

§. 1 Christians must labour to strengthen their faith.

Why Christians must strengthen their §. 2 Faith.

§. 3 What be the meanes of strengthning our Faith.

That Christians may strengthen their faith by these meanes.

The application and use of this Rule.

The Table.

Texts of Scripture alledged, and in part expounded by occasion.

Faults escaped. p. for page: l. for line: r. for reade.

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A TRYALL OF FAITH: BY THE TOVCH-STONE OF THE GOSPEL, THE WORD OF FAITH.

WHEREBY CHRISTIANS MAY discerne whether or no, they have a saving FAITH.

First preached in the Parish Church of St Nic. Col. Abby London, by WILLIAM CHIBALD Pastor there; and now published for the further benefit of that his Congregation, and all other that confesse with their mouth the LORD IESVS, and with their heart beleeve on him vnto Salvation.

1. THES. 5.21.

Try all things: hold fast that which is good.

LONDON, Printed by G.P. for Iohn Teage: and are to be sold in Pauls Church-yard, at the Signe of the Golden Ball. 1622.

TO THE RIGHT WORSHIPFVLL, D. LANGTON, D. of Divinitie, and President of Magdalen Colledge in Oxford; and to all the Fellowes and Students of that worthy SOCIETIE.

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Right Worshipfull and worthy,

TO dedicate Books,Luk. 1.1, 2, 3, 4 specially such as concern the Gospell, is both ancient, common, and commendable, in the Churches of Christ. The ends thereof are, the Authors shewing respect to the Patron, and the Patrons giving countenance to the Authors Work: [Page] and the meane to attaine unto both these ends, is relation in some kinde or degree betwixt them both. In which respect, having penned a Treatise concerning the Faith of the Gospell, and upon request printed it, I made bold to dedicate it unto your Worships, as beeing the fittest persons to bee Patrons thereof; not onely because you were the first in my consultation, and the last in my resolution about the dedicating of it; but also, and chiefly, in respect of some relation betwixt your Worships, and the matter and Author of the Booke. In respect of the matter, I presumed you would countenance it, because the Subiect thereof, is generally a point of Divinitie, whereof some of you are Doctors, many Batchelors, most [Page] Preachers, and all Students (I hope) more or lesse, specially it is that point of Divinity that is Faith in Christ, which (as Protestants) you all professe; and more particularly it concernes that point of Faith that is Tryall, which (as Christians) I trust you doe all practise. In regard of the Author likewise, I thought you would protect it, because as hee is now a Minister of the Church, so was he once a Student and member of your House. Vouchsafe therefore, I pray you the Head and Superiour members, to looke downe upon an inferiour part of your body, bending it selfe to doe you reverence and obeysance. Amongst you I received the first seeds of Divinitie; unto you therefore I offer the first fruits of [Page] my Ministerie for the Presse, not doubting but that you will taste, rellish, and well digest the same. My purpose herein is, not to reade you a Lecture of what you know not: but to render you some account of that little I know in this point, which may be a Remembrancer unto you of what you haue already learned. Neither yet do I tender it, because I thinke, it doth in it selfe deserve, to be a Present, but that it may in time serve to bee a President unto others, who may testifie the like duty, upon the like occasion. In hope of your free favour herein, I humbly submit my Tryal of Faith, to your Tryall and Censure; and heartily commit your persons, and studies, to the protection, & direction of God, who giue unto you all, [Page] the comforts of a saving Faith in this life, and the end thereof, at the end of this life, by Iesus Christ.

From my house in Old-Fish-street, London. April 20. 1622.

Your Worship in all Christian duty at your service, W. C.

TO ALL MY LOVING NEIGHBOVRS, THE Inhabitants of the Parish of St Nic. Col. Abby in Old-Fish-street, London: W. C. their Pastor wisheth that they may be kept, by the power of GOD, through faith unto Salvation, by IESVS CHRIST.

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Beloued in CHRIST:

OVT of the second Epistle to the Corinthians, the thirteenth Chapter and fifth Verse, I haue taught you to try your Faith, by Reasons I haue exhorted you vnto it, and by Rules I haue directed you in it; many things were propounded for that end, and it is some time since they were deliuered: wherefore fearing the frailety of your memories to retaine many things long, and fore-seeing the hurt that might ensue by the forgetting of them; I haue thought good to adde [Page] vnto the preaching of the point in your eares, the presenting of it printed before your eyes, to the end you may more readily remember that you haue heard, more cleerely vnderstand that which you doe remember, and more conscionably practise that which you vnderstand in this point. I desire no requitall, but loue, paines, and conscience: Your loue in accepting, for mine in giuing; your paines in reading, for mine in writing; and your conscience in practising, for mine in teaching; that you may haue profit by me, and I comfort in you. The Lord blesse the reading of this Treatise, and hearing of my Sermons, and your partaking in all other my ministeriall duties, so to his glory,Heb. 13.17. and your good, that I may bee able to giue vp my account of you to God with ioy and not with griefe, 2. Cor. 11.2. and to present you a chaste Virgin unto your Spouse Iesus Christ, in whom, I rest

Yours, and the Lords vnworthy seruant, W. C.

THE PREFACE.

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The Preface containing chiefly an opening of one Text of Scripture, that gaue occasion to the writing of this Treatise, and which is also one of the principall grounds of the doctrine taught therein.

BEcause men are loth to bee deceiued in the things of the world, therefore doe they trie before they trust: For they try their Gold by waight and touch, before they take it, because all is not Gold that glisters. Now if in ciuill things, tryall be so good, to preuent losse by beeing deceiued; then in spirituall matters it is most needfull, because in them it is both most easie, and also most dangerous to be deceiued.

Among other spirituall things the gifts and graces of the Spirit are to bee tryed, because euery gift is not a sauing grace; and amongst [Page] other gifts and graces of the Spirit, our faith is to be tried; because euery faith is not a sauing faith, as shall be proued hereafter. For Satan, who by his fall,2. Cor. 11.14. is become an angell of darknesse, can transforme himselfe into an Angel of light; not to be one, but to seeme to be one, to the end hee may deceiue: therefore much more can hee by the same his subtill power, transforme that faith, which is but an historicall faith, and which euery member of the Church militant hath; yea, which himself hath,Iam. 2.19. into a sauing faith; not to bee it, but to make it seeme to be it, to the end hee may deceiue them that haue it, with a presumption of saluation without any true ground.

For this, and other like causes, I thought it needfull and profitable to teach my Congregation to try their faith: and because the Gospel,Rom. 8.8. 1. Ioh. 3.23. which is the Word of faith, and which doth command it, is the best meanes, to direct vs in this triall, and to perswade the conscience thereunto. Therfore did I make choyce of a Text, that is a part of the Gospell, to preach on, that doth earnestly exhort vnto it: and it is written in 2. Cor. 13.5. in these words: Examine your selues whether you be in the faith; proue your owne selues.

In handling of this portion of Scripture, I propounded these foure things: 1. I shewed the coherence of the words, which wee call the [Page] Context: 2. I declared the summe and parts, with the circumstances of the same, which is tearmed the Analysis: 3. I deliuered the sense, by interpreting the words and phrases. And lastly, I propounded and prosecuted the doctrines.

Touching the first, I take the coherence twofold, generall, and speciall. Generall, as it agrees with the matter handled in the three Chapters immediatly going before, and it is thus: Because the reports of the meanenesse of a Preachers calling and gifts, are a likely meanes to disgrace his preaching, and the doctrine he deliuers: therefore S. Paul hauing by his preaching conuerted many to the faith in Corinth; the Diuell labours to hinder the progresse of his Ministerie, by raysing vp some to report of him, either that he was not an Apostle of Iesus Christ, because hee was not called by him immediatly while hee liued on the earth, as the other twelue were; or that he was no scholler, because he vsed no vaine ostentation of humane learning in his Sermons, or that he was but a meane man, because hee liued in no outward port and pompe in the world, as did the Scribes and Pharises: by these or the like slanders many weake Christians being seduced, and Pauls Ministerie also traduced by the same: vpon the hearing of it, he doth by many arguments in the 10, [Page]11, and 12. Chapters maintaine his Apostleship, and hauing at large formerly proceeded in his iust defence, he doth in this 13. Chapter conclude his whole discourse of it.

The speciall dependance is after this manner: Many of the Corinthian Christians being by false suggestions brought to thinke meanely of Paul, and to doubt of the efficacie of his Apostleship, they are so bold with him, as to demand a proofe of Christ speaking in him, chap. 13. vers. 3. For answer hereunto, first in the 3. and 4. verses, he doth peremptorily affirme, that Christs power was not weake in him, but mighty towards them, viz. by his Ministery. Secondly, he shewes them how they may finde a direct proofe of Christs power in his Ministerie, viz. if they do but examine themselues, whether they be in the Faith or no, vers. 5. intimating thereby, that if they doe but examine themselues, whether they bee in the Faith, they shall find themselues to bee in the Faith; and by finding themselues to bee in the Faith,, they shall find Christ to haue beene in him, because by Christs power on his Ministery, they had beene begotten therunto. And so much of the Coherence of the words, by which the Reader may discerne the drift of the Apostle in them; from whence (besides the principall Doctrine of the Text, which I reserue [Page] to be handled at large in the Treatise following) I thinke it proper to obserue two seuerall duties both for Preachers and Hearers.

1. Doctrines from the Coherence. Preachers Dutie. Preachers are hence taught from the Coherence, not to stagger, if they heare their Ministery censured, to be weake and fruitles; yea happely questioned, whether a lawful Ministery or not, euen by them, whom (through Gods blessing) they haue begotten to the Faith, or confirmed therein, seeing Paul an Apostle, was no better vsed of the Corinthians, his Hearers, especially if they shall withall well consider, that Hearers now, are men aswell as the Corinthans then, and that the diuell now desires to hinder the successe of the Gospel, as much as euer hee did, and hath still as good hope to disgrace preaching, by the disgrace of Preachers as euer he had.

2. If it be their lot, to haue their Ministery, and Sermons so censured, and thereby themselues so disgraced; then to learne by S. Paules example, to bee able, and ready to maintaine the same by a iust defence. And for that end to direct their Hearers, how they may finde some arguments to iustifie the sufficiencie of their Ministery, by the worke of knowledge, beleefe, sauing Faith, repentance, loue, patience, and the like in themselues or others: to the end, that they may thereby, either be fully satisfied, or left without excuse [Page] if they shall wittingly shut their mouthes, and not confesse, or their eyes and not see, the power of Gods ordinance among them.

These poynts, if they were well known and marked by many Ministers, they would not he so soone weary of painfull preaching, nor so forward to leaue their pastorall charge, vpon such discontentments, especially if they did well lay to heart, not onely the example of Paul, who was not mooued vpon this disgrace to leaue the Corinthians: but also the commandement of God deliuered by the Apostle, which is,2. Tim. 2.25. That the seruant of the Lord must not striue, but bee gentle vnto all men, apt to teach, patient in meeknes, instructing those that oppose themselues, if God peraduenture will giue them repentance, to the acknowledging of the Truth.

Hearers also, and ordinary Christians may hence learne their duty:

Hearers Duty. 1. To examine themselues of the fruit and effect of the Sermons of their owne Pastors and Preachers, and to try themselues, if thereby happely, knowledge, and beleefe, repentance and faith in Christ, with other graces, haue beene wrought in them, that so they may either iustifie Gods ordinance in its sufficiencie, for their present comfort, or condemn themselues for their owne slacknesse and vnproficiencie [Page] for their future amendment.

2. If by examination they shall find the Ministery of their Preachers to haue beene effectuall among them, by the worke of the fore-named, and other like Christian graces: then thereupon to conclude infallibly, that the Lord Iesus hath beene in their Preachers; his power hath beene seene in their weaknesse, his blessing hath beene vpon their Sermons, wherby they may safely conclude, that God hath set his seale to their calling and gifts,1. Cor. 9.2. and thereby approoued them, not only as a lawful, but as a powerfull Ministery.

These points, had they beene well vnderstood, and weighed by our brethren and Countrymen that are gone from England to the Low-countries; from London to Amsterdam, for a lawfull Ministery, (as they pretend) they might haue saued themselues a great deale of trouble and expence in their remooue. For if Paul in his time, by willing the Corinthians to examine themselues, whether they were in the Faith, did purpose, they should by that examination, find themselues to be in the Faith, to the end he might thereby alledge a good argument, to prooue the efficacie of his Ministery by Christs power, working through it, Faith in them: then in these dayes those Christians, that by examination find, that the Ministery of the Church of England hath [Page] wrought Faith in them, (I say) they may see, and they must acknowledge it, a sound argument to proue the lawfulnesse and efficacie of our Ministery here; or else the Apostles direction and exhortation were to no purpose.

There be many that are gone on pilgrimage from England to Amsterdam, to look for Christs Church, I wonder, whether or no, they had a sauing Faith, when they went from vs to them, and what they will answere to this question: will they say, no? then (say I) it is well they are gone, and that we are fairely rid of them. But it is impossible they should deny it: for how can they, who pretend such zeale for Gods glory, in leaving their Country, calling & friends, to enioy Christs kingdom, (as they vse to speake) and to liue vnder a lawfull Ministery, to iudge and speake so meanely of themselues, that they haue not a sauing Faith? What will they say then? will they affirme, they had a sauing Faith when they departed? then (say I) it was very ill done, to goe away from their Mother-Church, the Ministery wherof had begotten them to the Faith. For if they had the Faith, then was it wrought in them by the Ministery of the Church of England; if so, then was that Ministery powerfull in them; and then was Christs power in it; then was it Christs owne ordinance, and why then did they go from hence thither for it? And so [Page] much briefly for the coherence of the words, and the collecting and applying of that which is obserueable out of the same for our instruction.

The second thing propounded in opening of the Text, was, to shew the summe and parts thereof.

The summe is an exhortation; and in the exhortation, an argument, to prooue the power and efficacie of Pauls Ministery among the Corinthians, namely, because by Gods blessing thereon, they had beene turned from Heathenisme and infidelity, to the Christian Faith; which (sayth hee) they shall easily discerne, if they do but examine themselues whether they be in the Faith.

The parts of the exhortation are three:

1. The person exhorting Paul.

2. The persons exhorted, the beleeuing Corinthians.

3. The duty or action to which they are exhorted; set downe by two words, examine and proove; amplified by the Obiect, their Faith, or whether they were in the Faith, or no.

Come we now to expound and interpret the Text, which was the third thing promised, and shal be done, by answering certaine questions; and the questions shall bee propounded first touching the simple words of the Text. 2. Concerning [Page] the compound phrases that are framed of two or more words together, by my answer whereunto the sense and meaning may appeare, and may easily be vnderstood.

The simple words are three, namely, examine, prove, Faith, which are to be distinguished into three questions, whereof the first is this:

1

Question. 1 What it is to examine here?

For answer whereunto I say, that though it bee not hard for Englishmen to conceiue what is meant by this word examin, namely, to make proofe or tryall of our selues in some thing: yet because the Originall Greeke word is not alwaies in the New Testament so translated, nor vsed in the same sense for the same kind of Tryall; therefore do I thinke it needfull to say a little more of the propriety of the word, because it will serue for the better vnderstanding not onely of this Text, but of other also in the New Testament where it is vsed.

[...].I would haue the Reader therfore to know, that the word in the Originall, is sometimes taken in the best sense, for a good tryall, and sometimes in the worst, for a bad one, according to the circumstances of the Text where it is vsed, and the good or bad meanes and end of that tryall.

In the worst, when it is vsed for a bad tryal, [Page] it is in our English Tongue properly called tempting; and tempting, is an using of some euill meanes, to effect an euill end, (that is) to try if thereby men will be perswaded to doe that which is euill: and so was Christ led by the Spirit into the wildernesse, to be tempted of the Divell, that is,Mat. 4.1. to bee tryed by those meanes he then vsed, if happely hee might bee perswaded to sin, and do that which is evill. Now this kind of tryal is not vsed in this text, because tryall by temptation is alwayes exercised about that which is euill on the tempters part, and is forbidden in the Word; but tryall by examination mentioned in the Text, is occupied about that which is good, namely, their Faith, and it is commanded therein.

In a good sense, when it is vnderstood of a lawfull tryall, it is an vsing of some lawfull meanes, to effect a good purpose, namely, to try if by those meanes we may know the nature and condition of the persons, or things that we try, whether they be or no, or be good or no, or be so good as we expect or no; to the end we may accordingly approoue or disallow them: and so the Angell or Pastor of the Church of Ephesus is sayd to try or examine those that said they were Apostles, Revel. 2.2. and were not, namely, by examining through the Word, their Doctrine they preached, and the liues which they led;Mat. 7.20. that by these fruites hee [Page]might know them, and discerne them, not to be Apostles indeed. And such a tryall was this in the Text, because it was an vsing of good meanes to a good end, namely, that thorowly they might know themselues to be in the Faith; and consequently, know, that Christs power had beene in him, and in his Ministery among them, which was the thing they seemed doubtfull of: and for clearing whereof, he wils them to try and examine themselues, whether they were in the Faith.

2

Quesstion. 2 What it is to prooue in this Text.

The second word to bee opened followes, which is proove; concerning which, the questions shall be three: viz. 1. What is meant by prooving. 2. Why hee addes this word to the former, and 3. why he saith, Prooue your owne selues.

[...].The word in the Originall Greeke hath many meanings, but most vsually it doth signifie to prove; but not to proove by Arguments, as the word in English is often vsed, but to prove by tryall and experiment. So we prove or try oxen, Luke 14.19. 1. Pet. 1.7. 1. Tim. 3.10. to see whether they will beare the yoke and draw; we proove or try gold in the fire, to know whether it be pure; and Ministers are to be prooved or tryed, whether they haue gifts competent for that calling: and in this sense the Corinthians were to prove themselues, whether they be in [Page] the Faith, namely, by experiment and tryall.

And as touching the second branch of this Question, which is, why he vseth two words to expresse one action: I say, that hee addes proove to examine, for one or more of these reasons, (as I suppose) either because it is his manner to vse variety of words, to expresse the sense of one by another,Hebr. 6.9. the former by the latter; or because both words doe signifie but one dutie or action, in regard of the thing, which is Faith, to which they are ioyntly applyed, namely, tryall: or in regard of the duty it selfe, to shew the necessity of examining our selues, whether we be in the Faith; or in regard of Paul, to manifest his desire to haue them practise it; or lastly, in regard of the Corinthians, to teach them the great care, diligence, and conscience that they ought to vse in practising of this Dutie.

And concerning the reason why he saith, Prove your owne selves, (which is the 3. branch of this Question) I say, he addes those words, either because themselues principally were the parties, by examining whereof they might best find a proofe by the efficacie of his Ministery, for their owne satisfaction: or because thereby he would giue them a close, (but withall a mild reproofe) for beeing so eager and forward in seeking a proofe of him, and of Christ speaking in him: as if he would [Page] say, Turne the edge from me to your selues, cease seeking proofe of me any further, and begin to examine and proove your selues, whether you be in the Faith, and you shall easily discerne the faith of Christ in your selves, and the power of Christ in me.

Now followes the last of the simple words, which is Faith; and of it the question shall be, what manner of Faith it was whereof they were to examine themselues.

3

Question. 3 What is the Faith here spoken of?

For answer to this question, I say, that by Faith in this Text, is to be vnderstood, any kind of Faith, which in those dayes was vsually given to the members of any Church, and consequently to any of the members of the Church of Corinth, whether a saving faith, an historical, or a miraculous faith; for all the members of the Church of Corinth had an historicall faith, which was a beliefe of the Doctrine of the Gospell: and in the iudgement of charity, (for ought that can be proved to the contrary) every member thereof also had a saving faith, and (at least) many members of that Church at that time had a miraculous faith.1. Cor. 12.9.10. & 13.1.2. The reasons of my opinion are two, both taken from my Text: 1. Because they were to examine themselves of any kind of faith; by the finding whereof in themselves, they might find Christ to be in them; for so [Page] he saith, Know yee not your selves, vers. 5. how that Christ is in you? Now by the finding of an historicall and a miraculous faith, (as well, though not so much) as by finding of a saving Faith, the beleeving Corinthians might find Christ to be in them; for by an historicall Faith Christ was in them by his wisdome, making them to vnderstand and beleeve the Gospell,1. Cor. 1.23. though it were once foolishnesse vnto them: by a miraculous Faith Christ was in them by his power, causing some of them to doe strange and miraculous works, though they were weake men; even as by a saving Faith Christ was in them by his grace and goodnesse vnto salvation.

The second Reason to prove, that by Faith in this Text is meant any kind of Faith, is this; because the Corinthians were to examine themselves of any Faith, by the finding whereof in them they might finde a proofe of the efficacie of his Ministery: for that is the end wherefore Paul wils them to examine themselves, whether they were in the faith, viz. because thereby they might find it to have bin wrought in them by his Ministery,Rom. 1.16. 1. Cor. 3.5. & 4.15. for the proofe of Christs power in it. Now not onely a saving Faith, and an historicall Faith were wrought in the Corinthians by the preaching of the Gospell, but a miraculous Faith also, as is plaine by the Epistle to the Galathians, [Page] where doing of miracles, (which were done by a miraculous Faith) is said to bee wrought in them, (and therefore it was accordingly wrought in the Corinthians) by the hearing of the Gospell,Gal. 3.2.5. or by the hearing of Faith preached. So that Christ being in the Corinthians by an historicall, and a miraculous Faith, as well as by a saving, though not in the same manner, nor to the same end; and the finding of an historicall Faith and a miraculous, being a good argument to prove the efficacie of Pauls Ministery among them; therefore doe J thinke, (saving other mens better iudgements, vpon better proofes) that the Faith whereof the Corinthian Christians were to examine themselves, was any kind of Faith, an historicall, and miraculous, as well as a saving Faith; and the rather, because by all three kinds a greater proofe will be gained for Christs power in Paul, and for the efficacie of his Apostleship thereby, then by any one alone, though it were a saving faith. And thus much for opening and interpreting the simple words of the Text, I descend now to expound the phrases thereof, which are two, namely, 1. What it is to be in the Faith: and 2. why he saith, Whether you be in the Faith: and first of the first.

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Question. 1

What is meant by the Corinthians being in the Faith?

[Page]It seemes at first sight,Answer. a strange manner of speaking, as if Faith were some locall thing that did comprehend in it all beleevers; as the place doth containe in it the thing that is placed there; the house, the inhabitant; but we may learne, that to be in the Faith, is nothing else, but to have Faith to bee in them; and the exhortation is in effect no more, then if the Apostle had said, Examine your selves whether Faith bee in you, or whether God hath wrought Faith in you: and I proove my exposition,

1. By other Scripture phrases, namely, because to be in the Spirit, is to have the Spirit in them; so to be in Christ,, Rom. 8.9. Rom. 8.1. Ephes. 3.17. is to have Christ to be in them, namely, by Faith: to dwell in loue, is to haue the love of God,1. Iohn 4.16. and our neighbour dwelling in them:Rom. 8.8. to be in the flesh, is to haue the corruption of nature dwelling, and raigning in them.

2. I prove it by other phrases commonly vsed in our English tongue, as when a man loves a mayd, we say he is in love; when hee hates his neighbour, we say, he is in malice; when a man is drunke, we say, he is in drink: so that the beeing of the Corinthians in the Faith, is the being of Faith in the Corinthians, or the having of Faith in them: the reason of which manner of speech, I take to bee one of these; either because he had before spoken [Page] of Christ being in him, and answerable to that would speake of their beeing in the Faith; or else, because hee would intimate to vs the certainty of the Corinthians beeing beleevers, and of their having of Faith; even so surely, as if they had bin in the faith it self.

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Question. 2 The next Question is, Why he sayth, Examin your selues, whether you be in the Faith? seeing the word whether seemes to imply a doubting, and making some question, whether they had the Faith or no?

Answere. [...].I answere: in the Originall, the words are, If you be in the Faith, of you bee in the Faith, is all one in sense with Whether you be in the Faith: and neither if you bee in the Faith, nor whether you be in the faith, doe imply any doubting of their saving Faith. J grant, that in some places it may, but in all it doth not: and therefore it is not necessary it should in this, except the circumstances of the places did manifestly shew it; which they doe not here. That neither whether, nor if, doe in all places of the New Testament imply Doubting, I proove by one, where Paul saith, he wrote to the Corinthians, that hee might know the proofe of them, and whether they would bee obedient in all things, yet did he not write this, as if he doubted they would not be obedient in all things,2. Cor. 2.9. because in the third verse of the [Page] same Chapter, (which hee could not forget) he sayes he was confident in them, that his ioy was the ioy of them all; 2. Cor. 2.3. which he would never haue said, if he had not beene confident of their obedience. And that the circumstances of this Text doe give no light to intimate, that whether or if did imply my doubting, I proove thus: If they did, then this doubting must either be in Paul, or in the Corinthians; but Paul could not doubt, whether the Corinthians had the Faith, because hee could not forget what he had written of them in the first Epistle, where he saith, that in Iesus Christ hee had begotten them through the Gospell: 1. Cor. 4.15. 1. Cor. 3.5. neither could the Corinthians doubt thereof, because after hee had said, Examine your selves whether you be in the Faith, hee addes in the very next words, Know you not your selves? that is, Know you not your selves to be in the Faith; implying, that Paul was sure they could not choose but know themselves to be in the Faith. 2. Because the end of this examination was, that they might more clearely discerne themselves to have it, that so they might thereby find an evident proofe of Christs power in the efficacie of his Ministerie, for the iustifying of the same; which they could not doe, if they had not knowne themselves to be in the faith, but had doubted of it.

[Page]By my answere to these fiue Questions, the interpretation of these words and phrases may be gathered; by the interpretation, the scope and sense of the Scripture collected; and by both, the Doctrines may be better raysed, which was the fourth and last thing propounded in handling this Text.

The points observeable out of the coherence and drift of the Apostle, have already beene touched. That which is to be collected out of the words as they stand by themselves, is but one sentence, or proposition, and consequently but one Doctrine; for it is but an exhortation to one Duty; and that one Duty is examining & trying themselves concerning their Faith; whence the Doctrine of the Text, (speaking according to the Hypothesis, and particular both persons and matter) is properly thus: The Corinthian Christians must examine and prove themselves, whether they be in the Faith.

But forasmuch as the Exhortation was not written for them onely, although it were written to them onely, therfore from the Hypothesis to the Thesis, from the particular to the generall, I rayse and propound the Doctrine thus: [Page]It is the Duty of all Christians to try and examin themselves, whether they be in the Faith, or whether they have a saving Faith.

This Doctrine shall bee the Subiect of the ensuing Treatise, whereunto J have added this Preface, even this Discourse vpon the opening of that Text, vpon which it is mainly founded, not onely for an Introduction vnto the Treatise; but for a maine pillar and proofe of the Doctrine, to which I perswade in the Booke it selfe.

Now (for a conclusion of my Preface) I humbly pray the Christian and iudicious Reader, as to peruse with patience the whole, and with brotherly kindnesse to cover or correct all faults escaped the Author, or Printer, in any part thereof: so by the spirit of meekenesse to informe me, of whatsoever by the spirit of discerning he shall observe, to bee insufficiently prooved, or vnsoundly propounded, vpon a sincere purpose, and faithfull promise, (the Lord knoweth) to altar any thing in that kind, at the next Impression: (if ever in the iudgement of the Church it be thought worthy of it) if I shall not be able to satisfie them, by bringing better reasons for the proofe of that I have written, then they for the reproofe thereof.

A TRIALL OF FAITH. THE FIRST BOOKE.

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It is the Duty of Christians, to try their Faith: or to examine themselves, whether they have a saving Faith.

GOld is a precious Metall; the world esteemes it so: therefore do men dig deep into the Myne where it is, to finde it; and they labour much in the fire, to purifie and refine it: even so, a saving Faith is a precious thing; the Apostle Peter calls it so:2. Pet. 1.1. therfore ought Christians, by examination (as it were) to digge into their hearts to finde it there, and by the Word, as [Page] by fire, to try whether it bee a saving Faith or no:1. Pet. 1.7. that so the tryal of their Faith, which is much more precious then Gold that perisheth, (though it be tryed in the fire) may be found vnto their prayse, and honour, and glory, at the appearing of our Lord Iesus Christ.

To teach some Christians this Triall, and to perswade them to the practice thereof, I haue heretofore preached the point, for the private good of a few, and because the preaching of it was well accepted, to the profit of many that heard it: therefore haue I written a Treatise of it, for the common good of all that can reade.

Now, forasmuch as Method is both a good ornament to a Book, and a great light thereunto: not onely for the directing of the Author to write more orderly: but also for the teaching of the Reader to understand and remember more readily: therefore haue I thought good also, before I goe on to the handling of the point intended, to make known that maner, and order of handling the point in proofe, which I propounded to my selfe in the prosecuting thereof: and my Methode (by Gods assistance) shall be this:

[Page]The whole Treatise containes, a declaration of the Reasons, and Rules, of the Triall of Faith.

This Declaration shall bee comprehended in two Bookes.

The first Booke shall be an Exhortation to the Triall of Faith: and the second a Direction thereunto.

To exhort men to try their Faith, I will alledge certaine Reasons, grounded on the Word, which may perswade them thereunto: and answer some Obiections, that may be brought, to disswade them from it.

The Reasons to perswade Christians to try their Faith, shall bee referred to three heads. First, the Necessity, secondly, the Equity, and thirdly, the Vtilitie or benefit of this Triall.

The Necessity of the tryall of our Faith, shall be shewed in the first Chapter by seuen Reasons: and each Reason shal be distinguished into a seuerall Section in the same Chapter.

The Equity shall bee declared in the second Chapter, by two Reasons: which shall bee diuided likewise into two Sections.

The Vtilitie, or profit of this Tryall of Faith, shall be manifested in the third [Page] Chapter, by three Reasons: which shall be severed likewise, by three particular Sections.

The Obiections that may be brought, to disswade Christians from the tryall of their Faith, shall be reduced to three Heads likewise: first, the Needlesnesse: secondly, the Inconveniency: and thirdly, the Impossibility of this tryall of Faith.

The supposed Needlesnesse shall bee answered in the fourth Chapter: wherin shall be contained three Obiections: each Obiection, with the answer therunto, being distinguished into severall Sections.

The deemed Inconveniencie of it shall bee answered in the fift Chapter: wherein shall bee comprehended two Obiections, with the answer therunto in two Sections.

The imagined Impossibility also, that Christians shal ever be able to try their Faith, shall bee answered in the sixt Chapter: wherein shall bee placed two Obiections; each, with the answere thereunto, being severed likewise by two particular Sections.

Of the particular disposition of the second Booke, I will speake distinctly, [Page] when I come unto it.

In the meane while, let me craue, and obtaine pardon of the learned Reader, for more then ordinary plainenesse, in handling the points conteined in the first Booke: and of the Reader that is not so learned, for some difficulty, that he shall find, to understand the Contents of the second Booke. I would haue neither of them discouraged, from reading the whole; because the fault that may be supposed to be committed in the one, is amended in the other. And the rather am I bold to craue this fauour, because my manner of handling, followed the nature of the matter handled in both: so that as I could not be plaine, where the matter is difficult; so neither was it needfull I should bee difficult, where the matter was plaine.

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CHAPTER I. Of the Necessitie of the triall and examination of our Faith.

REASON 1.

§. 1 It is necessary for Christians to examine themselues whether they haue a sauing Faith: because the Word of God exhorts them to this Tryall and examination.

THE reason is good, because though wee discerne not the reason why God should command, or exhort vs, vnto any duty: yet must wee performe simple obedience to all his precepts,Gal. 1.15. without consulting with flesh and bloud, Heb. 11.8. like Paul; and as Abraham did, who when he was called, obeyed God, and went, not knowing whether he went.

And that the Lord in his Word exhorts Christians to try their Faith, and to examine themselues concerning it, is plaine. [Page] First, by the words of Christ, when hee saith to his Disciples, Where is your Faith? Luk. 8.25. Secondly, and more cleerely, by the words of Saint Paul (the Text at large expounded in the Preface) Examine your selues whether you be in the Faith, 2. Cor. 13.5. proue your owne selues: For why should not Christians now examine themselues whether they bee in the Faith; as well as Christs Disciples, and the Christian Corinthians did in those dayes?

If any obiect against the first proofe,Obiect. that it is not pertinent, because it speakes of a miraculous Faith, whereas the point to bee prooued by it, is touching a sauing Faith:

I answer, though that be true: yet seeing by that question of our Savior Christ,Answere. his Disciples were to examine thēselues where their miraculous faith was, therefore by necessary consequence must Christians examine themselues vvhere their saving Faith is; because a saving Faith is more necessarie for Christians, then a miraculous Faith could be to the Disciples: in as much as the Disciples for not hauing, or not vsing their miraculous faith, could haue bin but drowned in the Sea, which is but a bodily destruction: But Christians for not having or not using a saving faith, [Page] shall be drowned in perdition and everlasting destruction both of Soule and Body for ever, which is the second death.

Or if any chance to reply vpon the latter proofe, out of the Epistle to the Corinthians, that it is not sufficient, either because it is not a command: but an exhortation onely; or if it bee a commandement, yet it is but a particular precept to the Corinthians onely, and given to them but upon a speciall occasion.

I answere: First there is no difference in respect of obedience betwixt an exhortation to a Morall religious Christian Duty, (such as this is) and a flat precept, that directly commands the practise of it, as appeares by this instance. Where Paul saith,2. Thes. 3.12. Wee command that are such, and exhort them by the Lord Iesus, that with quietnesse they worke and eate their owne bread. Secondly, because Christians ought to obey such exhortations, as well as precepts, as is plaine by another place of the same Apostle,1. Thes. 4.2. where hee saith, Wee beseech you Brethren, and exhort you by the Lord Iesus, that as you haue receiued of vs how you ought to walke, and to please God, so you would abound more and more: for you know what commandements we gaue you by the Lord Iesus. Thirdly, because the mildnesse of the [Page] Apostle in exhorting to the Duty, namely by request, rather then by Precept, should rather gaine obedience; in as much as it is to be conceived, that therefore Paul doth exhort, and not command; not because he had not authoritie (as an Apostle) to command: but because hee hoped,2. Cor. 10.8. by that kinde manner of exhorting, he should the sooner perswade them to obey the matter of the exhortation.

Secondly, I answere, touching the second part of the obiection, that it is to as little purpose as, the former; because though the exhortation were written to them: yet was it not written for them only, which I proue; first, because it was not written to them as they were Corinthians, but as they were Christians: therefore may the dutie concerne all other people, that are Christians like themselves. Secondly, because the Apostle speaking of the writings of the Old Testament, saith,Rom. 15.4. that whatsoever was written afore-time, was written for the learning of the Churches in the Apostles time; therefore whatsoever was written by the Apostles and Evangelists in the New Testament, was written for the learning of Christians in these dayes: and therefore Pauls commandement, or exhortatiō, to will the Corinthians [Page] to examine themselves whether they were in the Faith, doth binde us, who are Christians now, as they were (and consequently all Christians to the worlds end) to the practise of the same dutie of examining our selves whether wee be in the Faith.

3. And as concerning the third part of the obiection, which is, that therefore the exhortation in the place alledged, should not binde us now, because it was given to the Corinthians, upon a particular occasion, which is not every mans case, in these dayes: I answere, It is to no purpose, because the exhortation of the same Apostle Paul to the same Corinthians, where hee wils them to examine themselues before they come to eate of the bread, 1. Cor. 11.28. and drinke of the Cup of the Lords Table, was given vpon a particular occasion of their unreverend, unbrotherly, and profane comming to the Lords Table then, as appeares by comparing the 17, 18, 19, 20, 21, 22, 33, 34 Verses of the eleuenth Chapter of the Epistle to the Corinthians: and yet for all that, it ought to be a generall precept to all Christians in these dayes, to examine themselves before they come to the Communion now; lest they bee guilty of profaning the Lords Table in some kinde: though not in the same manner of profanation, of [Page] which the Corinthians were. And so much for the first Reason of this Doctrine, and the Confirmation thereof. The second followes.

REASON 2.

It is necessarie for Christians, to examine themselues, whether they be in the Faith:§. 2 because euery faith is not a saving Faith.

The reason is good. Because without this Tryall, any faith may be taken for a saving faith: an Historicall, for a saving faith; yea, a false faith, for a true. Indeed if euery faith were a saving, then were it sufficient to salvation to haue some faith, for in having some faith, hee must bee accounted to haue the saving faith; and therefore for a man to examine himselfe, whether he had a saving faith, were needlesse: as long as he had any faith; but because euery faith is not a sauing faith (as shall bee proved God willing by and by) therefore it is necessary for Christians to examine themselues whether they haue a saving Faith.

And that every faith is not a saving faith, I proue thus:

First, because a saving faith will Ephes. 2.8. saue them that haue it, for by it they are 1. Pet. 1.5. kept by the power of GOD through faith [Page]unto salvation: but every faith will not save them that have it. For there is a faith of Iam. 2.19. Divels, who beleeve and tremble: and yet will not their faith save them, because notwithstanding they are Iud. ver. 6. reserved in everlasting chaines of darknesse, vnto the Iudgement of the great Day.

Secondly, a saving faith never failes, for Christ hath Luk. 22.32. Iob. 11.22. prayed for it that it might not faile, and they that haue it, doe not draw backward unto perdition; but Heb. 10.39. follow faith to the salvation of their soules: but there is a temporarie faith in some, who Luke 8.13. for a time beleeue, and afterwards in temptation fall away: and none that fall away can be saved, because it is Heb. 6.4, 5, 6. impossible they should be renued by repentance.

Thirdly, a saving faith, is a liuely faith, making those that haue it to liue the life of grace, for Gal. 3.11. the iust do liue by their faith: and a saving Gal. 5.6. faith workes by loue, namely, to God first, and then for Gods sake to our Brethren, yea, to our enemies; but the Apostle Iames speakes of a Iam. [...].20, 26. dead faith, that is not liuely: but is without workes, and so is not a saving faith.

Fourthly, there was in the Churches of Christ in the Apostles time a miraculous faith, which many had, that neuer were saued. For the Holy Ghost affirmeth, that [Page] the Lord at the Day of Iudgement will say to many of thē, who by a miraculous faith haue cast out divels and done greatworks:Mat. 7.22.23 Depart frō me ye workers of iniquitie, I know you not: which he will never say to any of them that shal be saved; for to them he wil say being his childrē by faith in him.Mat. 25.34. Come ye blessed of my Father, receiue the Kingdome prepared for you frō the beginning of the world.

Fifthly and lastly, the Apostle Paul speakes twice of an vnfained 1. Tim. 1.5. 2. Tim. 1.5. Tit. 2.2. faith; and of some that are sound in the faith, from whence wee may easily and safely conclude: that there is in some members of the Church a fained or counterfet faith, and that there are some which are vnsound in the faith. Euen as it is easie to conclude, that there is in some Christians a fained loue, because hee speakes of an 2. Cor. 6.6. unfained loue in others; and exhorts the Romanes that their loue may bee without Rom. 12.9. dissimulation. Now not a counterfet, but an unfained; not a rotten: but a sound faith will saue us, and is a iustifying faith.

But though there were no more kindes of faith then one, and that faith were only a saving faith: yet if every man had a saving faith, or were sure to haue it, before he dyed: they might shift well enough as they thinke; let us therefore take uiew of [Page] another reason, that will proue the necessitie of this tryall of Faith, and it is this.

REASON 3.

§. 3 It is necessarie for Christians, to examine themselues, whether they haue a saving faith: because every one hath not a saving Faith.

The reason is good: because without this tryall, a man may be one of those, that haue not a saving faith, nor euer shall haue it, and yet presume he hath it. Indeed if it were true, that every man or woman that comes into the world, shall haue a saving faith wrought in him before he dye: then were this examination needlesse, because though he had it not at one time, yet hee might bee sure to haue it at another: and therefore were this tryall needlesse, as long as he were sure to haue it, at some time: but because every one that comes into the world, hath not a saving Faith, (as shall be proved by and by with Gods help) therefore it is necessarie to examine our selues whether we haue a saving faith.

And that every one hath not a saving faith, I proue: First, because the Apostle saith,2. Thes. 3.2. All men haue not faith: and no marvell, seeing all men haue not that which is [Page] inferiour to a sauing faith, and more common then it, viz. an historicall faith, or a beliefe of the Gospell. Witnesse many of the Iewes, to whom it was a 1. Cor. 1.23. stumbling blocke. How shall we then thinke they can haue a saving faith, which is more excellent and more peculiar to the Elect of God?

Secondly, all men haue not a saving faith, because very few haue it; for so saith our Saviour Christ,Luk. 18.8. When the Son of Man commeth, shall he finde faith on the earth? He sayes not, when Christ comes againe, that hee shall finde no faith at all on the earth: for hee shall finde as many kindes of faiths as there bee kindes of Religions in the world; nor doth Christ meane that hee shall finde when he comes to Iudgement, no saving faith at all in men, for hee shall finde it in many that shall bee alive at Christs comming, who shall bee caught vp in the clouds with them 1. Thes. 4.15, 16. that haue dyed in the faith of Iesus, to bee ever with the Lord; which could not be, if when Christ came, hee should not finde faith in them: but his meaning is, that when he comes to iudgement, he shall finde few in earth that haue a saving faith, in comparison of them that haue it not.

Thirdly, all men haue not a saving faith, [Page] because a saving is the faith of the Tit. 1.1. Elect onely, and all men are not Elect, for then how could there be any Reprobates at all?

Fourthly, all men haue not a saving faith, because all men shall not bee saved; for as many as are saved, are saved by faith, and those are but a few, in comparison of the Reprobate; for Rom 9.27. though the number of the children of Israel were as the sand of the Sea: yet shall there but a remnant bee saved; because Mat. 7.13. wide is the way, and broad is the gate, that leades to destruction, and many there bee that goe in thereat: but streite is the gate, and narrow is the way, that leades vnto life, and few there bee that finde it.

Fifthly, and lastly, all men haue not a saving faith; because the Apostle speakes of some that make 1. Tim. 1.19. shipwracke of faith, 1. Tim. 1.19. of some that 1. Tim. 4.1. depart from the faith, of some that 1. Tim. 5.8. deny the faith, 1. Tim. 5.8. of some that 1. Tim. 5.12. cast off their first faith: of some that 1. Tim. 6.10. erre from the faith: and of some that are 2. Tim. 3.8. reprobate concerning the faith, which cannot be verified of any that hath a saving faith, because they are founded on the Rock Iesus Christ, who never Heb. 13.5. failes those, that by faith put their trust in him, and because their 1. Thes. 5.23. whole spirit, soule and body, are preserved blamelesse, vnto the [Page]comming of our Lord Iesus Christ. So that the consideration of this, that every one hath not a saving faith, doth easily proue it necessarie for us, to examine our selves whether wee haue a sauing faith; seeing that without this tryall we may be Reprobates for ought we know or can giue evidence to the contrary. And thus much for the third Reason, the fourth followes.

REASON 4.

It is necessary that Christians try their faith,§. 4 and examine themselves, whether they haue a saving faith: because God himselfe tryes their Faith.

The reason is good, because Man himselfe hath more cause to try his owne faith, then God hath: in regard hee hath more need of that tryall. God hath not, because God knowes their faith without tryall, seeing he is the Author of it: but man cannot know it without tryall;Ephes. 2.8. as also in regard man is to haue more benefit by it, then God can be imagined to haue.

That Christians haue need to try their faith, hath beene shewed in part before, and shall hereafter bee further declared: and that this tryall will bee beneficiall to [Page] them will bee proved hereafter likewise: but that God himselfe doth need, or shall haue benefit by the tryall, can bee proved by no reason: so that because it is for our need and benefit, that God tryes our faith, it is worth our paines, that after his example we try our owne faith.

Indeed God is pleased (speaking in the Word after the manner of men for our capacitie) to take notice of the truth of our faith, upon the tryall thereof, as appeares in the booke of Genesis, where, after Abraham had obeyed Gods commandement in offering to kill his Sonne (which commandement he gaue him for the Tryall of his faith) hee saith,Heb. 11.17. Now I know that thou fearest God, Gen. 22.12. seeing thou hast not withheld thy Sonne, thine onely Sonne from mee: but God doth not speake this, as if he were before ignorant, or not so well certified of the truth of his faith:Heb. 4.13. for all things are naked and open before God, who is the searcher of the heart, Heb. 4.13 but to teach us to try our faith, and also to instruct us, that upon tryall we shall certainly know, whether we haue a saving faith or no.

And that God tryes the faith of Christians, I proue; because he tryed the faith of Abraham. Heb. 11.17. For so faith the Apostle, that by faith, Abraham, when he was tryed, offered vp [Page] Isaac: and how can ordinary Christians thinke to bee free for Gods tryall of their faith, one way or other: seeing the faith of him that was the father of the faithfull, was tryed by him?

I doe not thinke, nor teach, that God doth, or will try the faith of all Christians with so great a tryall as was Abrahams: for the faith of every Christian is not so great as was Abrahams, and therfore neither can it need, nor will it endure so great a tryall: But this I say, that he tryes the one as well as the other: the faith of the weakest, as well as the strongest, because though in degree of excellency, and in measure, Abrahams faith was far stronger then theirs: yet is the faith of the weakest Christians the same in nature with Abrahams. And though hee tryes no mans faith aboue his strength, 1. Cor. 10.13. but will with the tryall make a way to escape, that they may be able to beare it. Yet doth he try the faith of all his children, because hee knowes, both that they need the tryall, as also that they shall reape benefit by it: and therefore ought Christians to try their owne faith for the same end: to perswade wherevnto, this shall bee the fifth Reason.

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REASON. 5.

§. 5 It is necessary that Christians try their Faith, and examine themselves concerning it: because Satan will try them.

The reason is good, because in love to their owne soules, and care of their salvation, they should try their Faith: to the end they may approve & strengthen it, and thereby take comfort in it, as Satan, in hatred of their soules, and envie of their salvation, desires earnestly to try it, to the end hee may ouerturne it.Simil. For hath not an housholder reason to shut and make fast his doores, when he knowes a thiefe will breake them open? and a rightfull King, to fortifie his Realme, when hee heares an enemy would invade it wrongfully? Surely as in these cases they will, so in this they ought: considering the danger that comes by the one, is by oddes greater, then possibly can come by the other.

And that Satan tryes the Faith of Christians, to the end hee may make their Faith to faile, and them faile of their saluation, (if it were possible) I proove, not onely because he tryes their continency, Gen. 39.7. 1. Cor. 7.5. to the end they might fall into uncleannesse: and their patience, to [Page] the end they might murmure against God, (therefore much more their Faith beeing a more excellent and necessarie grace then they) but I proove it most plainely by the words of our Sauiour Christ to Peter, where he saith, Simon, Luke 22.32. Satan hath desired to winnow you as wheate, but I haue prayed, that thy Faith may not faile. And by the words of Peter to all Christians, where hee exhorts them to be sober and watch, because their enemy the divell, goes about like a roaring Lyon, 1. Pet. 5.8. seeking whom he may devoure, whom resist stedfastly in the Faith. For Satan knowes, that by Faith we stand; and that Faith is the victory whereby we overcome the world:2. Cor. 1.24. 1. Ioh. 5.4. Eph. 2.8. Gal. 3.11. hee remembers, that by Faith we liue and are saved: he understands, that by Faith,2. Tim. 2.25.26. Act. 13.39. we recover our selves out of the snares of the divel, and that by it we are iustified frō all things, from which wee cannot be iustified by the Law of Moses: and therefore doth he try us, to see if he can perswade us, either not to beleeve at all, by causing us to stumble at the difficulty of the points of Christian Religion that are to be beleeued; or if he cannot prevaile with us so farre: then will hee try, if by any meanes he can make our Faith, onely to swimme in our braine, and no way [Page] worke vpon the hearts and affections any love unto our salvation, or any care to use the meanes prescribed for that end: for which purpose hee will endevour to fill our hearts with the love of earthly pleasures, profits, and honours, that there may be no roome for the desire and care of salvation: or if he cannot deceive us this way, then will he terrifie us another way, to make us deny our Faith, and to make shipwrack of it, for feare of persecution and losse of worldly things. Or, if by neither of these can hee make our Faith to faile, then will hee buffet us with terrours of conscience, by reason of the multitude, and magnitude of our sinnes, and that we haue no Faith at all, because we doe not so sensibly feele in our hearts, the comforts of Faith, which are peace of Conscience, and ioy in the holy Ghost, and thereby assurance of salvation.

Indeed it is true, (bee it written to the glory of the free grace of God, whose gifts and calling are without repentance, Rom. 11.29. and to the sure comfort of the faithfull,Ioh. 13.1. whom the Lord loves to the end, hauing once loved them) that Satan neither by these, nor by any other meanes, [Page] can ouerturne the Faith of Gods children,Rom. 9.33. Luke 22.32. because it is founded on the Rocke Iesus Christ, who hath also prayed that their Faith might not faile, and God heard him in all his prayers;Ioh. 11.22. but yet Satan desires to make our Faith to faile; and for that end he sifts and tryes it: and therefore wee ought to try our owne Faith much more; to the end that finding it weake upon any occasion, wee may labour in the use of the meanes to strengthen, and confirme it; to the practise of which, that Christians may bee the rather exhorted, this shall bee another Reason.

REASON 6.

It is necessary, that Christians examin themselues,§. 6 whether they be in the Faith: because they must bee ready to answer other Christians, that examine them concerning their Faith.

The Reason is good, because charity begins at home, and every man ought every way to have as much care of his owne Faith and salvation, as any other particular man whatsoever. Therefore if another man, for my good, try my Faith, and examine me concerning my [Page] Religion, why should I not try my selfe, and mine owne Faith, for mine owne good?

Secondly, the Reason is good, because if another man try my faith, and examine me concerning the same, it will be either great shame, or small credit to me, according as after triall, I am found to haue it, or to be without it, to bee able to render a reason of it, or not to bee able: to the end then that we may haue credit, by being able to render a reason of our faith, wee must try our selues, whether we haue faith, and are able to render a reason of it, for our owne comfort, and the good of others.

And that Christians ought to be readie to make answere to them, that examine them concerning their faith, is plaine by the Apostle Peter; where hee wils the Christian Iewes that had received the faith,1. Pet. 3.15. to bee alwayes readie to giue an answer to every man that asked them a reason, of the hope that is in them. Whence I thus argue:

1. Christians in S. Peters daies, were asked a reason of their faith; therefore in these daies, they may bee asked the same question: Parishioners of their Ministers, children of their parents, servants [Page] of their masters, scholers of their Tutors, yea one Christian neighbour of another, when they meet together for Christian conference.

2. Christians in those dayes, beeing asked a reason of their faith, were to be readie to render a reason of it: therfore in these daies also, they must bee readie to render a reason of thair faith, when it is asked them.

3. Christians then, could not bee ready to render a reason of their faith, except they first knew themselues able to doe it: therfore Christians now cannot be readie, to render a reason of their faith, except they first know themselues able to doe it.

4. In the last place, Christians then, could not know, they were able to render a reason of their faith, except first they examined themselves concerning their faith, and their abilitie to render a reason thereof: no more can Christians now. So that the faith, and hope of Christians, being the same now, which then it was, the causes of rendring a reason of our faith and hope now, remaining the same which then they were; (namely, the glory of God, the profite and encouragement of others, and the [Page] comfort of our owne soules) and there being an impossibility, that they should ever be able to render a reason of their faith, except they try it, and examine themselves, whether they have it or no: therefore (me thinkes) the sixt Reason must needs be good, and powerfull to perswade Christians to the tryall of their faith: namely, that therfore Christians must try their faith, because they must be readie to render a reason of it: and so I proceed to the last Reason, which prooves the necessity of this Tryall.

REASON 7.

§. 7 It is necessary for Christians to try their faith: because there haue beene, there are in these dayes, and ever there will be, Heretickes, that will try; and by tryall, labour to seduce them from the true faith.

The Reason is good, because Christians should haue as much care, to try their owne faith, for the good of it, as false teachers for the hurt of it; Christians for the establishing of it, as Heretickes for the perverting, and (if it were possible) for the subverting of it. For if we try not our faith, how shall wee be [Page] sure wee haue the true faith? we may easily be seduced so a false faith, by false prophets, that may set vpon us, whereof there bee many, of many kindes in these dayes.

And that it is true, that there haue beene, in these dayes, and ever will bee many Heretikes that doe try the faith of Christians, and by tryall labour to seduce them from the true Faith; is plaine, not onely by the prophesies of these times, by Paul, Act. 20.29.30, 31. 1. Tim. 4.1, 2, 3. 2. Pet. 3.1, 2, 3. 1. Ioh. 4.1. by Peter, and Iohn: but also by lamentable experience; which teacheth us that even now there bee some Iewish Heretikes that would seduce the world to become Iewes againe, to make difference of meates for conscience sake; and that would have us to put our necks once againe under the yoake of the Ceremoniall Law, from which Christ hath set us free. And by these Iewish Hereticks many in these dayes haue beene dangerously seduced, and I am afraid that the instruments thereof haue hardly yet made amends for the harme they haue done in that kinde.

Secondly, in these dayes, there bee many Popish Heretikes, multitudes of Iesuites, and Priests, that swarme like [Page] Locusts in every corner, that would haue us to turne backe againe to the Egypt of Rome, to revolt to Popery, to turne Catholikes, and to defile our garments, that haue beene washed from these filthy abominations. It was once said of false prophets, that they goe in sheepes cloathing;Mat. 7.15. but now it may bee said that they goe in Silke-wormes cloathing; not in Cloth, but in Silkes & Velvets, like Gallants and Courtiers, to the end they may with lesse suspition vent their Doctrines, and with more advantage insinuate themselves into the minds of the simple: concerning whom my exhortation is, that as they labour to try the faith of Christians, and by tryall to seduce them: so Christians would try their doctrine and life; to the end they may see how unsound and unsavoury it is, and how unlike it is to the doctrine and conversation of the Prophets and Apostles of the Lord Iesus: and to try their owne faith also, to the end they may never be seduced to the false faith, which these false prophets teach. So then, it being dangerous to be seduced from the true faith, to a false: the tryall of Heretikes by teaching false doctrine, being a meanes to seduce, and the tryall [Page] of our owne faith, by examining our selves concerning it, being a meanes to keepe us from being seduced: what remaines, but that Christians labour to try their faith, to the end they may not be seduced to a false faith? And so much for those Reasons that prove it necessary for Christians to try their faith. Now followes the proofe of the Equity of this tryall.

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CHAP. 2. Of the Equity of the tryal of Faith.

REASON. 1.

§. 1 It is equall and iust, for Christians to examine themselves, concerning their faith: because it is their Duty to examine themselves, concerning other graces of God, in them.

THE reason is good, because there is in the Word, as much direction, to try our faith, as to try any other grace whatsoever. And Christians haue as much reason to examine themselves, concerning their faith, as concerning any other grace of God in them: in as much as a saving faith is both the most excellent grace, that God workes in his children, for their use and benefit: and of them all, it is the most necessarie for them, and their salvation; (as shall be proved by and by) and therefore [Page] doth most deserve the care and labour that is to be taken about it.

That Christians must examine themselves concerning other graces of God in them, I proove by two particulars chiefely: namely, Repentance, and Love.

Of Repentance they are to try themselves; because as there is a true repentance, when in the truth of heart, men resolve and purpose to forsake their sinnes: they cease to doe evill; and learne to doe well, and returne to God in a new life: Pro 28.13. Isay 1.16. Lam. 3.40. So there is a false repentance, when men onely confesse their sinnes, and professe sorrow for them, as did Iudas:Math. 27 3. shew outward humiliation, as Abab did; yea,1. Reg. 21.29. and in some things begin to amend, and to doe many duties, as Herod did:Mar. 6.20. But yet doe not heartily, resolutely and constantly, for conscience sake to God and his Word, forsake the practice of all their pleasurable and profitable sinnes, reiecting the Divels suggestions in the beginning, and avoiding all occasions of returning to their former sinnes.

Christians likewise are to try themselves concerning their loue: because as there is a true and unfained loue,2. Cor. 6 6. 1. Ioh. 3.18. when men loue in deed and in truth: so is there a [Page] flattering and fained loue in some; else the Apostle Paul would never haue exhorted the Christian Romanes, Rom. 12.9. that their love might bee without dissimulation; neither would the Apostle Saint Iohn haue exhorted the Christians to whom hee wrote,1. Ioh. 3.18. that they would not loue in word and in tongue onely. The like may bee said of patience and the rest, so that other graces of God in us, requiring and deserving our tryall of them; it must needs follow, that much more is our saving faith worthy of it: and the rather, for the excellency, and necessity of it, aboue any other grace, as shall be plainely proved by and by, in two distinct Propositions, for the further confirmation of this second Reason. Of these two Propositions, the first is this:

The excellent use of faith in Christ.No grace is so excellent as a saving faith. I prove it:

First, because no grace hath so excellent an office, and worke in the Covenant of Grace, as Faith hath. For it onely is the condition of the Covenant;Ioh. 3.16. & 6.29. and it is so the condition, that every one that hath faith, shall bee saved by it, and none of them that haue it not, shall be saued.

I know, God Almighty workes many [Page] other Graces in them that shal be saved besides faith; as namely, a beliefe of the Gospell, and repentance, loue, patience, and new obedience; & he requires the use, increase, and continuance of them: yet he requires none of them all severally, or iointly, as conditions of the Covenant by which wee claime title and interest to the good things promised therein, which are chiefely Iustification, and Glorification; for that is onely faith, Rom. 3.28. & 10.34. Phil. 3.9, 10. or faith without workes. But they are required either as preparations afore-going to dispose them to faith in Christ, or as fruits and effects following the same, the better to try and approve the truth of their faith, & the more to assure them of the certainty of their salvation by faith.

Secondly: No grace is excellent, as a saving faith, because to none is there given so excellent a priviledge as unto it.Ioh. 1.12. 1. Ioh. 3.1. For by Faith we haue this prerogatiue to bee the sonnes of God.

Indeed, by obedience to the Law, wee might haue beene Gods servants, which is some priviledge: but through faith in Christ (the sonne of God by Nature) we are made the children of God; namely, by grace and Adoption,Gal. 3.26. then which there can be no greater priviledge: in as much [Page] as by it (that is) by beeing sonnes, we are made heires,Rom. 8.16, 17. Gal. 3.26.29. and heires with Christ of the heauenly inheritance.

Thirdly, No grace is so excellent, as a saving faith; because to no other is there promised, so excellent a reward, as unto it: for to faith in Christ, (that is) to them that have a liuely faith, is promised eternall life in Heaven,Ioh. 3.16.17.20▪ 25. to behold the glory of God, and of Iesus Christ, and to be one with him in the same glory.

Indeed if Adam had continued in innocency, and obedience to God, and had never sinned; he had also continued in life, and immortalitie, and had neuer dyed. For the Tree of Life in the middest of the Garden,Gen. 3 22.29. was a Sacrament to assure him of it: But the life hee had lived by that obedience, could not have been so excellent, as that which is promised to faith in Christ, because Beleevers shal by their faith liue in Heaven; and Adam by his obedience to God, could have lived but here on earth, and enioyed an earthly Paradise. Gen. 2.15.

In like manner, if Adams posteritie since the Fall, could possibly fulfill the Law of Moses, Gal. 3.21. Rom. 8 3. (which yet is impossible) they should certainly live by it, for the Lord directly said so;Deu. 18.8. yet is not that life, the life of glory with Christ, because the Apostle [Page] plainely saith, that the Law cannot giue it, Rom. 4.14. Gal. 3.18. in as much as it is an inheritance.

I graunt that the Word of God promiseth Heaven to Love, Charitie, and Righteousnesse: but it is not because our Love, Charitie,Psal. 15.1.2. & 24.3, 4. or Righteousnesse that wee performe, can procure it. (For that which the Law requires, is absolutely perfect, but ours is wholly imperfect.Psal. 130.3. Psal. 143.3.) Nor yet is it because they are the condition of the Covenant of grace, either without faith in Christ, or together with it, and as well as faith. (For there is but one condition of the New Covenant, and that is faith in Christ, or faith without workes:) that is,Rom. 3.28. Ioh. 3.16. Gal. 3.11. faith only in Christ alone. (For faith onely unites us to Christ, and onely by our being united to Christ, wee are capeable of his glory:) but Heaven is promised to these graces: either because they are properties of those persons that shall goe to Heaven, that is, the faithfull; the better to assure them thereof, or because they are effects and fruits of the faith it selfe, by which they shall live in Heaven, the rather to assure them that their faith is not a false and dead faith; but a true and a liuely faith.Iac. 2.27.

If any chance to obiect that Paul speaking of Faith, Hope and Love,Obiect. concludes that the chiefest of them is Love. 1. Cor. 13.13. Which [Page] being true, then cannot faith bee most excellent, but (at least) Love will bee as excellent as Faith, if not more excellent.

Answere.I answere. This obiection overthrowes not my assertion.

First, because the faith which I commend aboue other graces (and consequently above Love) is a saving Faith: but it is uery probable, by the context of the same place, that the faith before which Saint Paul commends Love, was a miraculous faith: as appeares: First, in that hee speakes of that faith, the use and power whereof was to remoove Mountaines, verse 2. Secondly, in that it is ioyned with other miraculous gifts, as with the gift of knowing all secrets, with the gift of tongues, and of prophesie in the same Verse, which every iustified Beleever in those dayes had not; and therefore were they extraordinarie. Now a miraculous faith may well bee inferiour to Loue, seeing a Reprobate may haue such a faith: but cannot have that loue hee speakes of; because it is the effect of a saving faith, which is peculiar to the Elect onely.Gal. 5.6. Tit. 1.1.

Secondly, the Obiection overthrowes not my Position, because though S. Paul [Page] in the place alledged, had spoken of a saving faith, as well as of a miraculous faith; yet cannot he be thought to commend Love above Faith, but in one respect onely; namely, in regard of continuance,Calvins Commentary on this place. Ioan. à Lapide in hunc locum Mar. Flac. Illyricus in hunc locum. because (as it is imagined) Love continues longer then Faith, namely, after this life, which Faith doth not, (as is thought) whereas I haue given three Reasons, why faith is more excellent then love; and three to one is great oddes.

Thirdly, in respect of continuance, Love is not simply more excellent then a saving Faith, because (as I suppose) it doth not vtterly cease after this life, but continues as well as Love; which I will make (at least) very probable by this reason, viz. because the body must be saved as well as the soule; but vntill the Day of Iudgement, the body cannot bee saved; for till then it lies vnder the dominion of death in the grave; therefore at least till then, the soule doth trust in Christ, for that part of salvation, which is the redemption of the body, though it self be in heaven.Rom. 8.23. For the act of Faith, which is trust in Christ that he will save the soule, doth cease with this life; for there is no use of [Page] it any more,Eccles. 12.7. Luk 23.45. Psal. 16. when once the soule is in actuall possession of heaven: (which it is immediatly, assoone as it is divided from the body by death) yet for all that, forasmuch as the body, though it rest in hope, yet is it not in actuall possession of heaven, nor can be, till the Day of iudgement: therefore doe I thinke (saving other mens better iudgements upon better reasons) that faith doth abide still in the soule after this life; because the act of faith abideth, whereby the soule euen in heauen trusteth in Christ, and waiteth for the resurrection of the body, whereby it may be ioyned together to the soule againe, and be perfectly glorified together with it in heaven.

4. Though there had beene no use at all of a saving faith after this life, in respect of attaining to the resurrection of the body: yet were not Love a more excellent grace then Faith, both because the love that we shall have in heaven, is but a fruit of the saving Faith,Gal. 5.6. 1. Thes. 1.3. wee had while we lived here on earth; and the fruit is not more excellent then the tree, nor the effect then the cause: and also, because Love is not that grace, whereby we hold possession of heaven, for that is Faith: (for we hold possession [Page] of heaven by that right, whereby wee claime it as an inheritance, wee claime our inheritance as heires, we are heires as adopted sonnes, and wee are adopted sonnes by faith only) but Love is onely our rent, suit, and service that we owe to God, in all duty of thankefulnesse for the glory of heaven, which in this life wee beleeved by faith in Christ.

But because some care not for pearls, and many esteeme not a thing for the dignity of it, or because it is excellent; but for the need thereof, because they cannot be without it: therefore let vs take a little view of the necessity of a faving faith, that thereby wee may discerne how usefull and profitable it will be for us, to have a saving faith, and consequently to try it, to the end I may make good also the second Proposition, which is, that

No grace of God is so necessarie, as a saving Faith.

I proove it, 1. because no grace is acceptable to God, namely,The necessary use of a saving faith. Hebr. 11.6, 1. unto salvation, without a saving faith; for without faith it is impossible to please God, in any thing we have or do.

2. Because no grace is so necessary [Page] for this life, and the life to come; by reason, that all good things whereof wee stand in need, both for this life, and for the life to come, are ours by the promise onely; and the promise is made ours by faith onely; and faith onely layes hold on Iesus Christ, in whom they are made,2. Cor. 1.20. and in whom they are all, yea and Amen, and for whose sake the good things contained in the promise, are bestowed vpon vs, and sanctified to our comfort.

3. No grace of God is so necessary as a saving faith, because it is to be desired and used above all other graces. For the Apostle speaking of many graces of God, necessarie to Christians for their spirituall warfare, exhorteth the Ephesians,Ephes. 6.16. (and in them all Christians) above all to take the shield of faith, whereby they may quench all the fiery darts of the divell ▪ which words above all, and quench all, what do they else imply, but that a saving faith is more needfull then all the rest? For although by some other graces, Christians might happely quench some of Satans fiery darts: yet by a saving faith, they may quench them all: according to that of S. Iohn to the same purpose in other word, [...] Ioh. 5.4, 5. All that is borne of God overcommeth[Page]the world, and this is the victory that overcommeth the world, even our faith.

So that I may safely conclude, that as of all the lights that God created, and set in the Firmament of Heaven, for the benefit of men vpon earth, none was so excellent as the Sunne, none so necessary as it: so of all the graces and vertuous qualities, which the holy Ghost breaths into the soules of Christians here on earth, to prepare them for happinesse in heaven, none is so excellent as a saving faith, none so necessarie as it.

And thus much haue I thought good to adde of the dignitie, and necessitie of a saving faith, above other graces; not to take from them any thing that is their due: (for they all are excellent, and necessarie in their severall kindes, according to their severall ends, and uses, appointed them by God, the authour of them) nor yet to give unto faith, any right that is not due unto it; as to attribute to the act of faith, which is beleeving in Christ, any merit of salvation. But I have written it, because it hath pleased God to crowne this his owne worke, and in his Word so far to grace it, above all other graces, as to make it the onely condition of the Covenant of [Page] grace that is requir'd to be had of al those that are capable of salvation; as also, because there being good cause, why they should try other graces that are not so excellent & necessary as faith in Christ, they might thence learne, that it is equity they should try that which is more excellent and necessary then they.

REASON 2.

§. 2 It is equall and iust, that Christians try their faith, because worldlings take great paines and care in making tryall of earthly and worldly things, whether they be good or no, or as good as others commend them to be: to the end they may not be deceived in their opinion and iudgement of the worth of them.

The Reason is good: First, because faith is more precious then gold, or all the things in the world.1. Pet. 1.5.

Secondly, because to bee deceiued in our faith, is a greater losse, then to bee deceiued in any worldly thing whatsoever: even as to be deceived in gold and silver, is a greater losse, then to be deceived in Brasse and Yron: therefore wee ought to try our faith, to the end wee may not bee deceived, in mistaking a false faith for a true; and a temporary [Page] faith, for a saving faith.

Thirdly, because upon this ground,Ioh. 6.26. Matt. 6.33. Christ wils his Disciples to labour for the meat that doth not perish, and first to seeke the kingdome of God: whereas worldlings first labour for the food that perisheth, and for earthly kingdomes that vanish away.

And that worldlings do take care, and use diligence in making tryall of earthly and worldly things, is plaine, not onely by that excuse of those men in the Gospell, who alledge for their absence from the Kings great Supper, that is, for their negligence of spirituall and heavenly things; that they had purchased a piece of Land, that they must needs goe and see it, namely,Luk. 14.18, 19. whether it were woorth their money they payed for it, and were as good land as it was commended to bee; and the other of them had bought fiue yoke of oxen, and that therefore they must go prove them, to see if they will draw well in the yoke, or no: but also it is made plaine by ordinary experience, and common practice of men, who weigh their gold, to see if it be currant; taste their wines, to prove if they be pleasant; smell to their meats, to try if it be not tainted; and try colours, [Page] to see if they be in graine, and the like. So that a saving faith being more precious then these, or any other worldly things; there being as great a possibility to be deceived in matters of faith, as in matters of the world, by meanes of our owne naturall ignorance, and Satans subtiltie; there beeing greater losse by being deceived in matters of faith, then in things of this world; and tryall being the onely meanes to prevent our beeing deceived in holy and spirituall matters, as well as in worldly; it must be equall and iust, that Christians learne to try their faith, and to examine themselves whether they bee in the faith. And thus much of the equity of this duty. The utility or benefit followes, to be considered in the last place, in the third Chapter.

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CHAP. III. Of the benefit and profit of the Tryall of Faith.

REASON 1.

It is profitable for Christians to examin § 1 themselves whether they haue a saving Faith: because by finding through examination that they haue it, they shall certainly know, that the preaching of the Gospell, hath beene powerfull in them, unto salvation.

THE Reason is good, because it is an excellent comfortable thing, to finde that the Gospell hath beene powerfull and effectuall in us unto our saluation, not onely because they,Act. 13.48. in whom it is effectuall are ordained to eternall life, and are Gods sheepe, Ioh. 10.27. because they heare his voice; but also because they, to whom it is not effectuall, doe therefore not beleeue [Page] and obey, Ioh. 8.47. because they are not of God: but it is a signe they shall perish, because the Gospell is hid unto them:2. Cor. 4.3. namely, if they live and dye in this estate. So that if to be assured of the power and efficacie of the Gospell in vs unto salvation, be a benefit, then ought Christians to make conscience to try and examine their faith; because hereby, this benefit among other commeth unto them.

And that by examination of our selves whether we be in the faith, wee shall come to finde that the preaching of the Gospell hath beene effectuall unto salvation, is plaine. First, because the preaching of the Gospell is the power of God unto salvation to them that beleeve. Rom. 1.16. Secondly, because it pleased God,1. Cor. 1.21. by the foolishnesse of preaching, to save them that beleeve. Thirdly, because Faith comes by hearing, Rom. 10.14.17. and hearing by the preaching of the Word of God, which is the Gospell. Lastly, because the Apostle Paul vpon this ground exhorts the Corinthian Christians,2. Cor. 13.5. to examine themselves whether they were in the faith; because by examining themselves whether they bee in the Faith, they should find themselues to be in the faith, and by finding themselves to be in the faith, they should find it to haue bin effected by his Ministerie, to the end it [Page] might appeare to them that his ministery had bin effectual in thē to their saluation,2. Cor. 13.3, 4, 5, 6. and consequently, that Christ had beene powerfull in his Ministerie among them.

So that examining our selves whether we haue faith, being a meanes to finde wee have it; finding wee haue it, beeing also a meanes to know that the preaching of the Gospell hath been effectuall in us to salvation, and the knowledge of the efficacie of the preaching of the Gospell unto salvation, beeing profitable to us, because it is a notable meanes to assure us of our salvation; it must needs bee good reason to perswade Christians to examine themselves whether they have a saving faith: namely, because they shall finde through examination, that the preaching of the Gospell hath beene powerfull in them to their salvation.

REASON 2.

It is profitable for Christians to examine themselves whether they have a saving faith, because hereby they shall certainly know that Iesus Christ is in them unto salvation.

The reason is good: because it is a very comfortable thing to the Soule, to know that Christ is in us, by his sauing grace, as [Page] appeares by this; because hereby wee may know that we are Christs, and Gods children,Ephes. 1.13, 14. and consequently heires of salvation: for if Christ be in us, then are we united to Christ; and if we be united to him by the bond of the spirit, then shall we never be divided from him, but dye in him, and rise by him,1. Thes. 4.16, 17. and raigne with him in eternall glory.

And that by examining our selves whether we be in the faith, wee shall come certainly to know that Christ is in us, namely, unto salvation, is plaine. 1. Because the Apostle saith plainely in the Epistle to the Ephesians, Ephes. 3.17. that Christ dwels in our hearts by faith ▪ And secondly, because upon this ground, the same Apostle exhorts the Corinthians to examine themselves whether they be in the faith, because by examining themselves whether they bee in the faith, they shall finde themselves to bee in the faith, and by finding themselves to bee in the faith, they shall finde Christ to bee in them, as is plaine by the Apostle, where having said, Examine your selves whether you be in the faith, proue your selves: he addeth,2. Cor. 13.5. Know you not how that Iesus Christ is in you; intimating, that by performing this duty of examination, they should finde Christ to be in themselves, to the end, they [Page] may discerne a cleere proofe of Christ in him, that is, in his Ministerie, for the credit and iustification of it among them, to the full satisfaction of all that seemed to make doubt of it.

REASON 3.

It is profitable for Christians to examine § 3 themselves whether they have a saving faith; because this examination will further them in the way of salvation.

The reason is good; because men are bound to use all good meanes to preserue their bodily health:Exod. 20.13. Ephes. 5.29. Heb. 3.13. much more the welfare of their soules. Yea, they are bound to use all good meanes, to further others in the way of salvation: much more themselves, inasmuch as their soules ought to be dearer to them, then their bodies, and their owne soules, then another mans.

And that this examination wil be beneficiall to their saluation, will apppeare, by the knowledge they shall reape by their examination, and by the profit they shall reape by their knowledge, in furthering them in the way to Heaven.

First, there is knowledge to bee gotten, by examining of our selves, whether we be in the faith or no: because both they that haue faith, shall by this tryall know, [Page] and bee assured they have it, and they also that haue it not indeed, shall as evidently perceiue they want it: and the ground of this I fetch not from the Apostles words onely cited in my former reason, (when after his exhortation to the Corinthians to examine themselves whether they bee in the Faith; he addes in the next words, Know you not your selves, &c? intimating that knowledge comes by examination:) but from the generall use and end of all tryall, which is more certainly to know the nature, and qualitie of the thing we try.

Secondly, there is benefit to bee gotten by knowing our selues whether wee bee in the faith or no: because both they that finde they haue a saving faith, shall thereby bee mooued to comfort themselves in it, in the midst of the afflictions of this life, and to use all good meanes to strengthen and confirme the same: and they that finde they haue it not, shal hereby (considering the danger of wanting it) be perswaded carefully to use the meanes to attaine it.

Now then if the getting and strengthening of our faith bee a great benefit to Christians: as appeares by this, because else the Diuell would not so labour to hinder [Page] both, lest they should understand with their hearts, and be converted, Act. 28.3. & God should heale them: then the knowledge that wee have faith, or have it not, must needs bee beneficiall to our soules, because by this meanes wee are moued to strengthen it, if we have it; or to get it, if we want it.

2. If the knowledge that we haue faith, or have it not, bee beneficiall to our soules (as hath been said) because hereby we shall be encouraged in the use of the meanes, either to get it, or increase it, as our need is: then must the examination of our selves whether we be in the faith, bee beneficiall to our soules likewise; because hereby we come to know that wee haue it, or haue it not, as hath been shewed.

So that furthering Christians in the way of salvation, being beneficial to their soules, knowing that they have faith or have it not, being a furthering of Christians in the way of salvation; and examining themselues whether they be in the faith, being a meanes to make them know whether they have a saving faith or no; mee thinkes this reason is good: That Christians must therfore examine themselves whether they be in the faith: because this examination will bee profitable to them, to further them in the way of salvation.

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CHAP. IIII. An answere to some obiections, against the former doctrine.

BEcause alwayes there have beene, and still there will be gaine-sayers of the truth of God, and the evill neighbour will sow Tares, Math. 13.25. where the good Husbandman hath sowed good Wheate; and because the Divell beeing an enemy to the practice of all good duties in generall, will in all likelihood suggest into the mindes of men, some opposition against the doing of this duty in speciall: therefore doe I thinke it meete to produce and answer all such obiections as I can imagine, he, or his instruments will make and vrge, to disswade Christians from the tryall of their Faith: to the end they may bee wholly carelesse, or very slacke and remisse in the doing of it.

The obiections are taken either from a supposed needlesnes of this tryall, as the first, second and third; or from an imagined inconvenience[Page]of the same, as the fourth and fifth; or lastly, from a perswasion of vnlikelihood, or impossibilitie to try their faith, as the sixth and seuenth; whereof though none of them bee so difficult, that they deserve or require much labour to answere them: yet because they are perswasiue, by their seeming truth, to deceiue many that are willing to be deceived; therefore doe I thinke it needfull to answere them; for the stopping of the mouthes of ignorant Cavillers, and for the better settling of the minds of conscionable learners, in the knowledge of the truth of God in this point. And first, of the obiections of the first kinde; namely, that it is needlesse for Christians to try their faith. And of them this the first.

1. OBIECTION answered.§ 1

What need wee to examine our selves, whether Obiection. 1 we be in the Faith, or have a saving faith: seeing we know that our forefathers lived and dyed in the Faith which we now professe in England, wee our selves were borne in it, and doe confesse our selves to be Protestants?

I answere,Answere. that all Christians now living in England, cannot certainely [Page] know, that their forefathers lived in the faith we now professe in England: for the ancestors of many that are now Protestants in England, were undoubtedly Papists, and Recusants: now to be a Papist, and to be a Protestant, is to be of contrary Religions, and of different faiths.

2. Though they certainly knew, that their forefathers lived in the faith wee now professe in England, yet can they not certainly know, that they died in the same faith, (otherwise then by the iudgement of charity, which hopeth all things, 1. Cor. 13.7. and iudgeth the best, because it knowes not the worst,) forasmuch as common experience teacheth, that many who have lived in profession Protestants, have died Papists; and many also that have lived Papists, have died Protestants.

Thirdly, though they knew certainly, that their Ancestors and Predecessors lived and died in the faith professed in England, (which onely is the true faith) and that they came of those beleeving Parents, yet will this doe them no good unto salvation, except themselves professe the same faith, as well as their forefathers, for what good did it [Page] to the Iewes in Christs time, that they came of the Patriarkes in former ages, to whom the promises were made, and who by faith beleeved those promises, and trusted in God for the performance of them, seeing for all that, Christ saith of the Iewes in his time,Ioh. 8.44. that they were of their father the divell. For though a man come of never so religious parents, yet is he not borne a Christian by naturall generation of them, but is made a Christian by supernatural regeneration from the Spirit of God: for that which is borne of the flesh is flesh, Ioh. 3.3, 5. and that which is borne of the Spirit is spirit, and except we be borne againe of water and of the Spirit, we cannot enter into the kingdome of God.

We are indeed begotten unbeleevers, or mis-beleevers, of our naturall parents, by the meanes of the sinne of Adam and Eve, the common parents of us all: and therefore if wee bee ever made true beleevers in Christ,Iam. 1.18. we must be begotten againe hereunto by our heavenly Father: if ever we be begotten againe to a lively hope, 1. Pet. 1.3. it must be by the immortal seed of the Word of God, which is the Gospel.1. Pet. 1.23.

Let such men therefore consider, that it will not serve their turne unto salvation, [Page] to come of beleeving parents, because Paul saith, that all Israel are not therefore the children of Abraham, Rom. 9.7. because they are of the seed of Abraham: but they are the children of Abraham, that are the children of promise;Rom. 9.8. Gal. 3.7. Rom. 4.12. and they are the children of promise, that are of the faith of Abraham; even that walke in the steppes of the faith of their father Abraham.

I grant, it is a priviledge, to come of beleeving parents,Eph. 6.4. if parents make conscience to bring vp their children in the feare and nurture of the Lord; and, if children will be taught to know the Scriptures from their childhood, 2. Tim. 3.15. that are able to make them wise unto salvation: otherwise, it is so farre from beeing a blessing to them, that it shal rise up in iudgement against them, if they profit not by the meanes affoorded to them of their new birth unto regeneration and salvation.

4. Lastly, though those that make this obiection, be professors of the true faith onely, (as all the Protestants in England are) yet will not this serve their turne unto salvation, except they proceed further; for not every one that saith, Lord, Matth. 7.21. Lord, shall enter into the kingdome of heaven:Rom. 10.9. for God requireth of them, not onely that they confesse with their mouthes [Page]the Lord Iesus, but that they beleeve on him with their hearts:Iam. 2.18. Tit. 3.8. that they shew foorth their faith by their workes: that they make proofe of their beleefe by a good life:1. Tim. 2 15. Revel. 20.10. yea, that they continue in the faith; and be faithfull to the death, that they may receive the crowne of life.

For many there be that professe the true faith, which have it not, as Iudas, and Simon Magus, even as many that make themselves rich in shew, Prov. 13.7. are poore in substance: many professe it for a while, but forsake it as Demas:2. Tim. 4.10. and many professe the faith, that walke not worthy of it: which professe they know God, Tit. 1.16. 2. Tim. 3.5. but by their workes deny him: having a forme of godlinesse, but denying the power thereof.

Indeed the profession of the onely true faith, makes us the members of the true Church of Christ: which a man may be, and yet be a damned reprobate, as was Iudas: but it is needfull for Christians, to the end they may be saved, not onely to bee members of the Church; but that they be members of his mysticall body. Now, profession of the true faith will not make a man a member of Christ, but the having & using of faith, by continuall resting on Christ for salvation, the shewing forth of the fruits [Page] of it, and labouring for the comfort of the same, with patience under the crosse, be the meanes that will effect it.

So that for all this Obiection, Christians are bound, and haue great reason to try their faith, lest their faith prove but profession; their fruit but leaves, and themselves such, as for a time beleeve vnto profession, to make them the members of the Church, but not unto righteousnesse, to make them the members of Christ,Luke 8.13. Matth. 24.13. that for awhile beleeve, and after in temptation fall away; which who so doth, never shall be saved, notwithstanding hee come of never so religious parents, and were himselfe in profession never so forward and zelous, without cleaving to the Lord in conscionable and constant obedience in his whole man. But let vs see what may be further obiected against this truth.

2. OBIECTION answered.

§ 2 What need we to examine our selves, whether Obiection. 2 we have a saving faith, seeing we are sure we have it? For we know wee can say our Creed perfectly.

Answer.I answer: 1. Though the Creed containe the Articles of a saving faith: yet [Page] I feare me, all that make this Obiection, cannot say their Creed perfectly, if they were wel examined, & put to it at the baptizing of their children, or in any publike assembly: it is to bee doubted, that many who boast they can say their Creed, will bee found either afraid to say it, or unable to say it, or ashamed to say it: so that if the having of a saving faith consisted (as they seemed to imagine) in being able to rehearse the Articles of their Creed, I feare, many would come short of having a saving faith.

2. Though they could say the Creed without booke, and misse not a word: yet if many that make this Obiection, were well catechized, it is like they would bee found unable to understand it; and the saying of it by heart (as they call it) will doe them no good unto salvation, except they can say it by art, (that is) truly understand the meaning of the severall Articles therein contained. For by the repeating of it, without conceiving the sense thereof, little profit or comfort will arise to their soules; for (for all this) they may prove no better beleevers then little children of three or foure yeeres old, who can say it as readily as they, and yet for all that [Page] cannot bee prooved to have a saving faith.

3. Though they could perfectly say and understand their Creed, as they pretend, yet were not this sufficient for their salvation. First, because all this proves no more, but that they have an historicall faith, which onely resides in the mind and understanding, whereas the saving faith, whereof they are to examine themselves, is seated in the heart and affections, as it is plaine by the Apostle,Rom. 10.10. Ephes. 3.17. where hee saith, With the heart man beleeveth vnto righteousnesse: and Christ dwels in our hearts by faith. Secondly, to say the Creed, though with never so good understanding, is but to professe the faith, and God requires more of them that shall be saved, then that they professe the faith, though it be the true faith, as hath beene shewed in answere to the first Obiection.

4. Though we could say the Creed, and understand it, yet were not that enough to salvation. First, because neither the saying nor the understanding of it, are the act of faith whereby wee are saved; but onely a relying, or resting upon, and trusting unto Christ (that is) to the merits of his death, and obedience [Page] for salvation. Secondly, because with the most it is taken for no more then beleeving, that there is forgivenes of sinnes to be had, and life everlasting, which the very divels know and beleeve.

I grant, that to say the Creed is good, and to understand it is better; the one is a helpe to the other, and both are furtherances to a saving faith: but yet with the heart to beleeve in Christ, is to have a saving faith; and not to say with the tongue, I beleeve in Christ. for what though a man did with his lippes say never so confidently, (which out of a mans understanding, iudgement, and memory being well catechized, and taught to say so, he may doe) With all my heart, and soule, I rest upon the Lord Iesus Christ, for grace and glory; to him I trust for the remission of my sinnes, the resurrection of my bodie, and for eternall life in heaven: yet though he say all this with his lippes, and understand what he sayes, yet if he doe not so indeed, with his heart, and in truth before God, (his conscience bearing him witnes in the holy Ghost, that hee doth really, actually, and sincerely from a broken heart, and heavy [Page] loaden sovle out of feeling of his need of Christs merits, and out of an hunger and thirst for salvation by them;) for all his profession with his tongue, hee hath not as yet a saving Faith: nor is he yet in Gods sight a true Beleever in Christ.

Indeed if wee heare a Christian say so, and professe so, we are bound in Christian charitie to beleeve him, and to perswade our selues that hee hath a saving Faith indeed, and is one of Gods deare children, and a member of Iesus Christ; for wee can know nothing to the contrarie; especially, if his life and conversation be answerable to his beliefe, and profession: but for all this profession with the tongue, and saying the Creed with the lips, it is not impossible but that such a man (not meaning it of any one particular person, but indefinitely of any such man) I say, it is not impossible; but for all this such a man may before the Lord, and in his sight bee no true beleever indeed, nor have a true saving Faith: except it were true, that there were no hypocrites in the Church, who like the Scribes and Pharises,Math. 23.3. say and doe not, which cannot bee as long as wee finde [Page] it written in the Word, that many shall say, Lord, Lord, Math. 7.21. who shall never enter into the Kingdome of Heaven, Tit. 1.16. and who professe they know God, but by their workes deny him. So that this Obiection is to no purpose; therefore let us heare another.

3. OBIECTION answered.

It is needlesse for Christians to examine themselves § 3 concerning their Faith; seeing Obiection. 3 their Minister by his place must examine them.

I answere; first, it is true,Answere. that all Ministers should try and examine their Parishioners concerning their Faith and Religion, and labour to know it,1. Thes. 3.5. especially before they come to the Communion; and I would to God all Ministers would make conscience of this dutie: but it is as true, that al Ministers wil not take this paines with their people, and so those people that are destitute of such Ministers, must take the paines to examine themselves, if they will have benefit by it.

Secondly, many of these obiectors, that with such colours would cover their naked carelesnesse of their owne salvation, [Page] live under Ministers that would faine take the paines to examine them in matters of Religion, and in the points of their Christian Faith: but they will not suffer them, they will count them busie fellowes for it, and will them to let them alone. For ordinarily the yonger sort wil be afraid to be catechized, & the elder sort ashamed: though I haue beene an eye-witnesse where both yong and old, men and women, meane and Right Worshipfull, Masters and Servants, Parents and Children, have in the open Congregation beene catechized, and questioned of their Christian Faith, where they have answered readily and discreetly, to the great comfort of their Minister, their owne great credit, and the encouragement of the hearers.

Thirdly, though it were true, that all Ministers were willing and able, cheerefull and painefull, in trying their people, and examining them concerning the Grounds of Christian Religion; yet will it not follow thereupon, that therefore Christians need not to examine themselves. First, because it is evident by the exhortation of the Apostle,1. Cor. 11.28. that every man must examine himselfe before he [Page]eate of the Bread, and drinke of the Wine of the Lords Table; whether his Minister doe examine him or no. For there is no such caution or limitation intended or expressed. So that because it must absolutely be done, then at least; therefore is it needfull he should try his faith at other times also. Secondly, though it be the duty of every Minister to pray for his people, and to edifie them: yet it is the duty of every Christian to pray for himselfe, Iude 20. ver. and to edifie himselfe in his most holy Faith. Thirdly, because we are better able to know & feele the weakenesse or strength of our owne faith, then the Minister can: and therefore beeing more privy to it, wee are more fit to search, and try our owne faith, then he can be. Fourthly, because by our priuate and secret tryall of our owne faith, and communing with our owne hearts about it, we may be made the more ready to answere the Minister when hee shall try our faith, and examine us concerning it. Fifthly and lastly, because in other cases wee will not bee satisfied with other mens tryals, of things concerning the world. For though when one payes us money in gold, and we see him weigh it before our faces: yet will [Page] we usually take the Scales in our owne hands, and weigh it our selves; which because we doe, if not out of distrust of another man: yet at least out of more trust in our selves then another, and out of care that we be not beguiled: therefore should wee our selves, use tryall of our selves, and of our own faith, though not out of distrust of the Ministers care, yet at least out of care of our owne salvation. And so much of the obiections raised out of the consideration of the needlesnesse of the tryall of our Faith, to disswade us from the practice of it. Now to the second sort of obiections, taken from some inconvenience that may bee supposed to follow upon this tryall. Whereof this is the first.

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CHAP. V. Of imagined inconveniences in trying of our Faith.

1. OBIECTION answered.

It is inconvenient and dangerous for §. 1 Christians to try their faith, because Obiection. 1 if all Christians, then old folkes must examin themselves whether they be in the faith; and if they should at those yeeres try their faith; they might peradventure bee driven to despaire, because by tryall they might happely finde themselves not to haue a saving Faith.

I Answere: First, though it be true,Answer. that they which have not a saving faith, may by examination come to finde that they have it not: (for the intent and event of tryall is knowledge) yet it is not true, that their finding of [Page] themselves not to haue faith, will doe them any hurt in generall, or that supposed hurt in speciall, which is to drive them to despaire. In generall it will do them no harme, but good; because by considering the danger of wanting faith, and the benefit of having it, they may be perswaded to bee carefull in the use of the meanes to get it. In speciall it will not doe them that harme that is pretended, namely, to drive them to despaire; because despaire properly taken, is of two sorts, neither of which they need to feare.

The first kinde of despaire is of those, who having once had a saving faith, and felt the comforts thereof, which are peace,Rom. 5.2, 3. and ioy▪ and thereby hope of salvation, have afterwards despaired [...] (that is) fallen from hope, and for a time lost the feeling of that measure of the hope of their salvation, which once they had, namely, through the sting of conscience, pricking, and piercing them with feare and terrour for the committing of some foule sinne, not soundly repented of,Psal. 51.8, 9, 10, 11. & 77.7. which was the case of David.

Now this kinde of despaire the obiectors need not feare, because it is of [Page] those that haue a saving faith; whereas the obiection, is of those that have it not, and are found not to have it. and besides, neither doth it befall all the Elect, but such only, as through securitie are overtaken with some grieuous sinne, after their effectuall calling; nor (if it did befall them all) doe they liue and dye in it; because before they dye, they are comforted againe with the Helmet of the hope of their salvation, 1. Thes. 5.13. as in the example of Iob and David.

The second kinde of despaire properly taken, is a perswasion that some have, whereby they are assured that they are Reprobates, and cast away from Gods favour: that there is no way with them but one, which is Hell, nor any mercy with God for them: to which perswasion they come through Satans malice, to whom they are given over by God in this life, to be tormented in soule for the sinne against the Holy Ghost, or some other grievous sinnes fearefully committed, and not [...]epented of.

This kinde of despaire the obiectors need not so much to feare: first, because [...]t is peculiar to reprobates onely, such as were Cain, Iudas and Saul: but to want [Page] a saving faith, or to be found without it, is not peculiar to Reprobates, because there was a time when the elect themselves had not a saving Faith; namely, before they were effectually called. Secondly, they need not so much to feare this kinde of despaire, because of one Reprobate that dyes in this despaire and torment of conscience, there be millions that dye in presumption of mercy, without sense of sinne, or punishment: the reason whereof is, because Satan (who knowes he hath time little enough in this life to draw men to sinne, and long enough after this life to torment them for it) doth therefore ordinarily reserve the tormenting of sinners till the Day of Iudgement, and till they be in Hell; lest if he should deale so roughly with all sinners in this world, they might being so pincht with terrours, seeke after the meanes of salvation,Act. 16. & 31.2.38. as did the Iaylor, and the Iewes, and the rather, because the presumption of Gods mercy, without the worke of Gods grace in our hearts, is a fitte meanes to feede men fat to the day of slaughter, in asmuch as it is a meanes to make men carelesse of repenting and beleeving in Christ, [Page] whereby they may come to be saved.

Indeed those that make this obiection, may by examination finde they want a saving Faith, and the knowledge of this want, may be a meanes to bring them to a two-fold kinde of despaire, improperly so called; for they may bee brought to some anguish of minde, and trouble of conscience, because they haue been so long without so necessarie a grace, and so long carelesse of getting it; yea, they may bee brought to a distrust in themselves that ever they shall bee able, by any goodnesse or righteousnesse in themselves, to save themselves, to which when men are brought, they may bee said in some sense to despaire, (speaking after the manner of men.) But they neede not feare either of these kindes of despaire; because every sinner must thus despaire in himselfe, before hee can be fit to trust in Christ for salvation, or to hunger and thirst after righteousnes by him, as shall be shewed hereafter.

2. To this Obiection, I answer, that though it were true, which they obiect, namely, that if they should examine themselves, whether they had a [Page] saving faith; by examination find they had it not, and by finding they had it not, bee driven to despaire: yet are they no whit in worse case before God, nor are they neerer to damnation, for finding themselves not to have a saving faith, then for not having faith, though they know not that they want it. For though they come not in this life to despaire, because they are so blinded in their minds, that they know not that they want a saving faith, and so hardened in their hearts, that they feele not the danger of that want, and so feared in their consciences, that are affected with neither: yet in another life shall they certainly come to despaire utterly, and for ever of salvation: yea, they shall come to that which is worse then despaire, namely, Damnation it selfe, for not having faith, and for beeing carelesse to get it: specially if they have lived in the cleare light of the Gospell, which these cavillers, and most people have done, that now live in these dayes, and in the Church of England; so that there is no reason in the world, why Christians should put off the practice of so necessary a duty, as is the tryall of our faith, upon a needlesse [Page] feare of I know not what despaire.

For is it not a foolish thing,Simil. for a sick man that is ready to die, to be of so pettish, and froward a mind, that by no meanes the Phisicians must looke on his water, nor feele his Pulses? lest hee discerne thereby, that there is no way with him but one, which is death? nor must he tell him how deadly sicke hee is, lest he be troubled, and offended at it; and so he dies suddenly, without setting his heart in order unto God, by faith and repentance; or putting his house in order to the world by making his Will? even it is as foolish, yea a more foolish thing it is for a Christian, to have a perswasion hee hath a saving faith, when indeed he hath it not; but he will not suffer his Minister to examine him, nor will he examine himselfe whether he have it or no, lest happely it might be found hee had it not indeed: nor will he have his Minister or his owne conscience to tell him he hath it not; lest (forsooth) hee bee troubled in conscience about it; and so on a sudden he dies securely in presumption of faith and salvation, and is cast into condemnation. Wherefore such Obiectors should learne to feare Hell, rather then [Page] Despaire, infidelitie, and carelesnesse of salvation, that are sinnes themselves more then Despaire, which is but a punishment of sinne: and then they need feare neither Despaire nor Hell; if by feeling the want of faith, they labour diligently in the use of the meanes to get it, as they would doe for a worldly commodity of pleasure, profit, or honour, that they delighted in, and had not to enioy.

2. OBIECTION answered.

It is inconvenient for Christians to try their §. 2 faith, because it makes them doubt, whether or no they haue a saving faith. And it implies, that they can never tell when they have it: for if they knew that they had it, why should they examine themselves about it?

I answere: 1. Seeing I have already proved, that God commands Christians to try their faith: therefore must they not be affrighted from obedience therunto, by any scarcrows of supposed inconveniencie: so that the reason can be of no force, to disswade us from the practice of this tryall, though such an inconvenience might bee likely to fall therein.

[Page]2. More directly and plainely I say, that no such inconvenience (as is pretended) can of it selfe fall, upon the triall of our faith, because it could not fall upon the Corinthians tryall of their faith; to which Paul exhorted them,2. Cor. 13.5. whereof we have heard before. If it would have falne thereon, surely Saint Paul by the wisedome of the Spirit which he had, could have discerned it; and if he had discerned it, hee would never have exhorted them to the tryall of their faith: for he knew wel enough,1. Ioh. 5.20. that those that have a saving faith indeed, doe know they have it: and hee himselfe (speaking of himselfe as a beleever in Christ) saith of himselfe;2. Tim. 1.12. I know whom I have trusted, and therfore would Paul by no meanes teach those that had a saving faith indeed, to doubt whether they had it or no; and to bee perswaded that they can never tell when they had it. Indeed every one that is a Christian by name and profession hath not a saving faith; every one that hath a beleefe of the Gospell, hath not faith in Christ; neither doth every one in his heart beleeve in Christ, that thinkes and sayes he doth;Rom. 9.6. For all are not Israel, that are of Israel, neither shal every [Page]one that saith, Matth. 7.22. Lord, Lord, enter into the kingdome of heaven: and therfore though those Christians that are so, but by name and profession, and that have a beleefe of the Gospels verity, and doe but presume they have a saving faith, may by tryall come to doubt, whether ever they had a saving faith or no; yea to know certainly they neuer had it: yet will it not follow, that hee who hath a saving faith indeed, (for of such a one is the obiection to be understood, else it is to no purpose) can come by the tryall of it, to doubt whether ever he had it or no: for he shall thereby rather come to know he certainly had it; witnesse the Apostle, who after he had exhorted the Corinthians to try their faith, 2. Cor. 13.5. saith in the next words, Know yee not your selves? intimating, that by this tryall, they could not choose but finde, and know they were in the faith.

So that as long as rhe fault is not in the tryall it selfe, but in the person that tryes his faith, namely, that he hath not that which he thought he had: therefore need not true Christians that have this faith indeed, be disheartened from this tryall, upon a supposition of this inconvenience.

[Page]Neither in truth need those Christians that have not a saving faith, for that reason feare to examine themselves concerning it, because the doubting whether or no, they have faith; and the knowledge that they have not this faith, wherof they try themselves, that may come to them by their tryall, shall be no inconvenience to them, but rather a benefit and conveniencie; because knowing the want of it, and feeling the danger of that want, they may thereby be moved to seeke for it, in the use of the meanes, and to obtaine it.

That which I have said of the unlikelihood that any such inconvenience shal ensue upon the tryal of the faith of true Christians, namely, that they shall not come thereby to doubt they had it not, or not to know they ever had it, shall be amplified by a familiar comparison.

There is a piece of Land,Simil. unto which two men lay claime, the one hath a true title by Law, as appeares by his ancient Deeds, and Evidences; and the other thinkes he hath a good title, because hee is in possession, or because some bodie hath told him so: if the title of the land bee called in question to be tryed before the Iudge of Assise, and [Page] to bee determined whose it is of right, and by Law: it may come to passe upon tryall and iudgement, that hee who thought hee had a good Title (but had it not in deede) may easily come to doubt of the Title hee thought he had; yea, certainly to know that it was starke naught: and therefore no marvell if hee bee loth to have his Title questioned: but it cannot fall out upon tryall and iudgement, that hee, who had trve right thereunto by his Deeds and Evidences, should come to doubt whether his claime were good: for hee shall rather thereby come to know and bee assured that it was good in deed.

In like manner there is a heavenly inheritance, to which all that are in the Church doe lay claime; some thinke they have a good title to it, because by name they are Christians, by profession they are Beleevers, and by Baptism they are members of the Church; because they haue a beliefe of the Gospell, they have been at the Lords Table, and are in possession of a presumption at least of salvation: And there bee other, that by the evidence of the Word & Spirit doe know, that they are sons, & heires with [Page] Christ, namely, by the witnesse of the Spirit, in their Adoption; and by the worke of the Spirit in their Regeneration. If each of these try their title to Heaven; it may come to passe upon the tryall, that he who had but a beliefe of the Gospell, and therevpon presumed hee had a saving Faith, and interest to Heaven, may not onely come to doubt whether ever hee had a saving faith or no; but also come certainly to know hee never had it, nor never had any iust cause to perswade himselfe of salvation, and therefore no marvell if such a one bee loth to try his faith. Whereas on the other side, hee that had a saving faith indeed, cannot bee brought by that tryall, to doubt whether his faith were a saving Faith indeed or not; but rather certainly to know he had it; and therefore no marvell if he be willing and ready to try his faith. So that notwithstanding this colourable pretence all Christians have reason to try their faith, those that thinke they have it, but have it not indeed; to the end they may know they have it not, and so labour to get it: and those that have it, to the end they may more certainly know they have it, and so labor more to strengthen it, & to [Page] take more comfort in it. And so I passe on to the third and last kinde of obiections, taken from an unabilitie, or impossibilitie that Christians can euer be able to try their Faith: and they are two. Whereof the first is this.

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CHAP. VI. Of a conceited impossibility, that ordinary Christians should ever bee able to try their Faith.

1. OBIECTION answered.

Ordinary Christians art the Lay people,§ 1 who are simple and ignorant men; and to try mens faith, is a worke of wisedome, that requires vnderstanding in the Word of God: and therefore they must bee spared herein; because it is a greater taske then they are able to performe, it is impossible they should doe it.

TO this I answere: 1. that though it be true that many Lay people, and the most of ordinary Christians are simple and ignorant (the more [Page] is the pitie) yet are not all so: and therefore this obiection (if there were any sound reason in it) can but excuse such onely, whereas under colour of it, all Lay-people, and ordinary Christians, may seeme to be freed from trying their faith, and examining themselves whither they have a saving Faith.

2. Though all were so ignorant & simple, as it is pretended in the obiection, yet if they would use the meanes with that little wit and understanding they have, and beat their braines to learne to try their Faith, as well as they doe to try the goodnes or badnesse of worldly commodities, and to understand which are wares vendible, or refuse, and out of sale: they might in time, by Gods blessing upon the use of the meanes, come to sight and knowledge in the one, as well as in the other; and thereby to try the one, as well as the other.

3. But put case they could not by the using their naturall wit, come to know how to try their Faith, yet might they learne by the light of the Word which God hath given them, to bee a Lanthorne to their wayes, Psal. 119.9. and a light unto their pathes, to know how to try their faith, because God hath sufficiently and [Page] at large described the Nature, vse, and end, fruits and effects of this saving faith; as shall bee shewed in the second booke: by which they may try their faith, and examine whether their faith be a saving Faith, by studying and meditating on these Rules, and applying themselves to those meanes, for the trying of themselves and their Faith thereby.

4. Suppose they should alledge that the Word of God, and the Gospel were hard and darke, and themselves blinde and ignorant, to understand the Rules which it doth propound to Christians for that end, to try their faith thereby, yet hath God in his wisedome, bounty and goodnes, given us many learned and godly Ministers, to whom they may have recourse to instruct and direct them, in this tryall of their Faith, either by publike preaching, or private conference: and the rather, seeing in case they have not skill enough to know the goodnes of their Gold, they will not sticke to goe to the Goldsmiths to tell them whether it want of the purity or waight thereof.

5. Lastly, suppose they lived under Ministers, that neither were able, nor [Page] willing to direct them in this tryall: yet in these latter dayes, God hath caused to shine such a cleere light of this and other truthes in bookes written in the English tongue, that by them this duty might be learned: and lest it should bee obiected, that they never read any booke made to this end, I have penned this Treatise for their direction and instruction herein: in the second Booke whereof, they shall finde certaine Rules to examine themselves by; and interrogatories upon which they may question themselves touching a saving faith, by which they may easily discerne (if they will, and if they lay themselves to the rule) whether they have any faith at all; or if they have some faith, whether it bee a false faith, or a true; or if they have a trve faith, whether an Historicall faith onely, or a saving faith; that accordingly they may use the meanes to get or increase the same. Now followes the last obiection, which is this.

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2. OBIECTION answered.

Ordinary Christians have trades and occupations § 2 to follow, and Shops and Warehouses to looke unto, which require a great deale of time and labour, to get wherewithall they may maintaine their Family: so that they cannot spare so much time from their ordinary businesse of their Callings, as the tryall of their faith will require: therefore it is not possible for them to doe it.

I answere: First, that it may be, some who make this obiection, or approve it, have no Callings at all or Trades to follow, as they that live onely vpon Vsury, and therefore they can make no such plea for themselves for hauing no businesse in any occupation to take vp their time; they may have time enough to employ in trying their faith, and examining it whether it be a saving Faith.

Secondly, others there bee that have bad trades and courses of life to be imployed in; as Players and Gamesters, therefore they cannot share in the excuse pretended in this obiection, to shift off the tryall of their faith: for they [Page] are to spend no time at all in evill Callings, and therfore must they give them ouer, which when they doe, then they shall have time enough, to try their faith.

Thirdly, those that have lawfull Callings and Trades to follow, to maintaine themselves by, are not so straightned in time: but that notwithstanding them, they may spare some, for the trying of their fairh. First, because they spare some time for sleepe, for eating and drinking, and for recreations, notwithstanding all the imploiments of their Trades; and why then should they not spare some time from them, as willingly, for so holy a worke as the tryall of our faith? 2. Because they do not spend all their time in buying and selling of ware, in receiving and paying of money; but some time they take to cast vp their debt-bookes, & the wares in their shoppes, to the end they may see how they thriue, or goe backward; & why then may they not spend some time to cast vp the booke of their consciences, and their reckonings with God, to see how they grow, or thriue in grace, and in the knowledge of Iesus Christ?

[Page]Fourthly, graunt that Tradesmen, were unwilling and loth to spare from their trades any time for holy and spirituall businesses; yet must they spare it by reason of the necessitie of the duty, and benefit that comes by the practice therof, as well as they can and will spare time from their sleepe and foode, when they be young; to lay vp against a rainy day (as they say) and to keep them when they are old: and if they doe not, they cannot bee excused before God by this plea of their calling: no more then they were excused from comming to the wedding of the Kings Son by pleading that they had Farmes to see,Math. 22.5. and Oxen to try, nor can they bee iustified herein upon this ground, any more then Martha was iustified for not hearing Christs Sermon,Luke 10.41, 42. by pleading that shee was imployed at the same time, in dressing Christs dinner.

Fifthly and lastly, though Christians could have no time, all the weeke long in the working dayes of it, to try their faith, yet hath God appointed a Sabbath day every weeke that must be spared from common businesse of our ordinary calling, and must be spent in religious and holy workes (such as is the [Page] tryall of our faith) and therefore let Christians set apart some time of that day, for the examining themselves touching their faith and repentance, and to commune with their own hearts of these things by meditation, and with God by Prayer, for direction from his Spirit in this examination.

By this which hath been briefely said touching the obiections against the practise of this duty, and answers thereunto, two things may bee observed. 1. That howsoever many strong arguments are hardly able to perswade Christians to the practice of this dutie of examining themselves whether they be in the Faith or no: yet slender pretences and colours of truth are able to disswade them from the doing of it, and they will suffer themselves to bee seduced by them. 2. We may observe, that notwithstanding all the obiections, which ignorant and carnall men may deuise, to nouzle them in carelesnesse of trying their faith, and to keepe them from diligence in this tryall: yet this remaines a firme truth of God, and a necessarie Christian duty; that all Christians, men and women of yeeres and discretion, must try their faith, and examine [Page] themselves, whether they have a saving faith, or no. What remaines but that with so much the more diligence and conscience, they addresse themselves to doe it accordingly; seeing there bee so many sound arguments to perswade them to it: and not one sound reason to disswade them from it?

And so I proceed to the second Booke of this Treatise, and therein to set down directions for this tryall: From the proofe of this, that Christians are to try their Faith, to shew how they are to try it. From this, that they must: to this how they may: from the matter to the maner; and from the Reasons to the Rules of Tryall.

THE SECOND BOOKE.

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IN the first Booke I have given Reasons, why Christians shold try their faith: and if I should not also prescribe them some Rules, to direct them how they might learne to try it: I might peradventure bee blamed with the Scribes and Pharises,Matth. 28.4. for laying heavie burdens upon the shoulders of Christian consciences, and for not putting to my little finger, to helpe them to beare the same.

To the end therefore I may avoyd this censure, I wil in this second Booke not only put to my little finger, but my whole hand, heart, and head, to devise and set downe directions in this matter; whereby I may make the Lords yoke easie, and his burden light, unto his people.Matth. 11.30.

[Page]And indeed it is very needfull, I should teach them, how they may try their faith, as well as shew them why they must; because if they understand never so clearely, and beleeve never so stedfastly, that it is their duty; yet except they may learne how to doe it, they are never awhit the neerer: for (for all this) they may complaine with the Israelites, that they were commanded to make Bricke, but they were not told,Exod. 5.7. where to have straw, and stuffe to make it.

For this purpose, I will cite Christians into the Court of conscience, and propound vnto them certaine questions, and interrogatories, concerning a saving faith: upon which examining themselves diligently and impartially; they may discover this truth, whether or no they have a saving faith.

The interrogatories I purpose to propound, are certaine Rules and directions, grounded on the Word of God, and appertaining to the nature and use, properties and effects of a saving faith; and they are these eight in number:

1. Examine thy selfe, whether or no thou understand, what faith in Christ [Page] is, and wherein the nature thereof doth consist, namely, as it doth iustifie.

2. When thou understandest what manner of grace it is, then enquire whether or no thou knowest, and beleevest the use, and end of it, namely, that it is ordained by God, to save, and iustifie sinners.

3. If thou understand the use and end of faith in Christ; then try whether or no thou conceive rightly, of the manner how faith doth save and iustifie.

4. After this, make proofe whether thou didst get this faith in Christ by the ordinary meanes, by which God usually workes it in his children.

5. This being done, enquire whether or no thou wert ever rightly fitted, and duely prepared to beleeve in Christ, namely, by the worke of other gifts of the Spirit, that goe before it.

6. When thou hast found this, make trial, whether or no thou find in thy self thy faith to be lively, and effectuall, to the sanctifying of thy heart, and reforming of thy life more and more; and to the causing of thee to bring foorth fruites beseeming new obedience.

7. Examine thy selfe whether or no, [Page] thou labour in the use of the meanes, for the comforts of a saving faith, namely, to feele them in thy selfe, and to to bee affected with them.

8. In the last place make tryal, whether or no, thou use the meanes, to strengthen thy faith, and to grow in a greater measure thereof.

All these Rules shall bee comprehended and handled in this second Booke, according to their number and order.

In handling of the first Part, I will take this course. First, I will propound and confirme, the true Definition of a saving faith, to the end they may know what manner of grace it is: and this shall be done in the first Chapter. Secondly, I will confute two false Definitions thereof; which shall be comprehended in the two next chapters, namely, the second and the third. Thirdly, I will make particular use of that I have delivered, in the confirmation of the true, and confutation of the false definitions of faith; and direct Christians, how to apply themselves to the Rule, for the tryall of their faith, and for the examining of themselves, whether they have a saving faith.

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THE FIRST RULE.

Examine thy selfe, whether or no thou understand, what faith in Christ is; and wherein the nature thereof doth consist, namely, as it saves and iustifies sinners.

OF all the Rules and Interrogatories, I make this the first, because it is the foundation of all the rest: for except we understand this, how should we be able to know, whether wee have a saving faith or no?

The meanes to know what a saving faith is, is to understand the nature thereof; and the way to understand this, is to know the Definition that truly describes the nature thereof: therefore will I deliver such a Definition, as shall describe the nature of faith in Christ, and it is this.

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Chap. 1.CHAP. I. Of the Definition of a saving faith, or of faith in Christ.

Faith is a grace of God, whereby a sinner doth trust vnto Iesus Christ, for heavenly and eternall blessednesse, according to the Gospell.

IN this definition, or description, two things generally are to bee observed:

First, the thing that is defined or described in the nature of it, namely, a saving faith, or faith in Christ, contained in the first word of the Definition, which is Faith.

Secondly, that which is said of this faith, or that whereby the nature of this faith is described, in the rest of the words following, namely, a grace of God whereby a sinner trusts vnto Iesus Christ, for heavenly and eternall blessednesse, according to the Gospell.

[Page]By these words,Rule 1. the nature of faith in Christ, is described two waies: generally, and specially: for as all other things are defined by a description of their nature; and their nature consists in two points: First, in that part of it, which it hath in common with other things, (as to be a living creature is the genus, matter, or common nature of a man, which he hath in common with birds, beasts, fishes, which are living creatures as well as hee.) Secondly, in that part of their nature, which they have proper and peculiar to themselves, whereby they are distinguished from all other creatures, (as to have a reasonable soule, is the Species, forme, and particular nature by which man is differenced from all other creatures living on earth, none wherof are reasonable creatures but himself.) So is it in my Definition: for in these words, is a grace of God, is set downe the generall nature, or matter of a saving faith, which it hath in common with all other graces of God, namely, hope, love, patience, and repentance, which are all graces of God, as well as faith in Christ. And the other words of the Definition, whereby a sinner trusts unto Christ, for heavenly and [Page]eternall blessednesse, according to the Gospell, do declare the form or speciall nature of a saving faith, whereby it is distinguished from all other graces of God whatsoever; by none whereof we trust in Christ for this blessednesse, but by faith onely; wherein wee may further discover, 1. the subiect person that trusts for this blessednesse, namely, a sinner: 2. the action of this habit of faith, namely, trust unto: Thirdly, the obiect of that action, or the person in whom faith trusts, namely, Iesus Christ: 4. the end of this faith or trusting, namely, blessednesse; described by two adiuncts, heavenly and eternall: and lastly, the ground or warrant of this trusting in Christ for this blessednesse, namely, the Gospel.

This Definition I will propound and confirme, to the end I may both be understood in the meaning, as also beleeved in the truth thereof. And that which I shall deliver touching the exposition, and confirmation thereof, shal be distinguished into severall Sections, according to the severall words therof.

§. 1. FaithThe first word of the Definition is faith, which shewes, what it is, that is spoken of in the Definition; and what [Page] is described: now concerning the word faith, or the faith I doe define therein, I would have the Reader to know and remember two things:

First, I doe not define every faith: for I doe not define that which is a beliefe of the Word in generall, or of the Gospell in speciall, called an historicall faith, whereby men assent to the truth of all the written Word; for this will not save them that have it:Iam. 2.19. Mar. 1.24. Luke 8.13. but the faith that I define, is a saving faith, because it will save them that have it:Eph. 2.8. Gal. 3.11. nor yet do I define here, that faith that was in Adam, while for a time he stood in innocencie, and whereby he was to rest upon God for continuance in that state: for that was but a gift belonging to his nature, to make him meet to abide in happinesse here on earth: but this is a supernaturall grace given to men, to make them fit for eternall happinesse in heaven. Neither doe I here define the faith, that is commanded in the Law of Moses, Levit. which is a trust in God as Soveraigne Lord, Creatour and preserver of mankind, for the obtaining of that life, that is promised to them that can perfectly obey it. For that is trust in God without a Mediator, but this is [Page] with and by one: that is a condition of the covenant of workes, and but a branch of it too; but this is the sole and whole condition of the Covenant of grace.

Secondly, in my Definition I doe not describe the whole nature of a saving faith, in al the particulars thereof, and in every respect, namely, as it sanctifies our hearts, and stirres us up to new obedience; or as it pacifies our consciences, and works in us spirituall comforts in the greatest calamities: but in this Definition I so farre onely describe the nature of faith in Christ, namely, as it saves and iustifies us, and as it is the condition, required on our part, to make us persons capable of salvation, by Iesus Christ.

§ 2. is a grace of God,The next words of the Definition to be expounded are these, is a grace of God: by which words, I meane not only that it is God that works this faith in those that are saved:Hebr. 12.2. Philip. 1.29. for he is the author of it, and he is the giver of it: Thankes is to bee given to God for the worke thereof; and prayers are to bee made to him for the increase thereof:1. Thes. 1.3. Luke 17.5. but also that the Lord in mercy, grace, and favour, doth work it in those in whom it is, because Christians [Page] are said to beleeve through grace: and Paul saith,Act. 18.27. Eph. 2.8. that by grace wee are saved through faith; and that not of our selves, it is the gift of God: for our Savior Christ doth not onely say, that none can come to him, that is, beleeve in him,Ioh. 6.45. Ioh. 6.44. except hee be taught of God, but also that none can beleeve in him, except the Father draw him; and except it be given him of the Father;Ioh. 6.55. Ioh. 6.45. and except he have learned it of the Father.

In the third Section follow to be expounded these words, whereby a sinner:§ 3. whereby a sinner by which I do not mean indefinitly any sinner or every sinner. For Divels are sinners, yet can they not have a saving faith: because they haue no saving promise. Secondly, Reprobates are sinners, yet cannot they have a saving faith; because it is peculiar to the Elect. Thirdly, Infants are sinners, yet (for ought that God hath revealed in the Word) they have not a saving faith, because it is wrought by the hearing of the Gospell, which is never preached to infants.Rom. 10.14. By sinners therefore I understand, not onely such as are so in themselves, (that is) both by nature, and by life,Rom. 3.23.26. & 5.3.16.17. in Adam and in themselves. But also such as know, beleeve, and feele themselves to [Page] be sinners, and to have need of Christ, and Gods mercy to saue them: for such are weary and laden, Math. 11.28. and they are called and invited to come to Christ; such are sicke in sovle,Math. 9.12. Luk. 18.13. and feele their neede of Christ to bee their spirituall Physicion, and such will goe to him:Luk. 7.47. such will love God for his mercy, when he hath forgiven them:Act. 2.37, 38. & 16.31. Luke 19.10. Math. 9.13. Doth trust unto such will enquire after the way and meanes of salvation; and such Christ came to save.

Now followes the act of Faith, wherby we are iustified in these words, doth trust unto: for the opening & proving whereof, it will bee needfull to shew foure things. First, what is meant by this word, trusting. Secondly, that the act of faith whereby wee are iustified, is described by this word trusting; or by other words that signifie trusting. Thirdly, that God requires trust in Christ of all those that shall bee saved. And fourthly, that hee will accept of trust or faith in Christ vnto Iustification of them that have it, and doe performe it.

1. For the first. To trust one, or to trust unto one, or to put trust in one, are well understood of English people: they are described by other words and [Page] phrases, well knowne among vs, as by putting one in trust with a thing, or putting confidence in a man, for doing some thing; our English language likewise affords vs other words of the same sense, viz. to rest, or rely vpon a man, to build vpon him, to depend or cast a mans selfe vpon one for something.

To trust one ordinarily, implyes three things, that will agree with our present purpose. 1. A knowledge of the party whom we trust, and of his promise to doe us some good turne, else we had no reason to trust him. 2. A beliefe, that he did meane as he said, when hee made the promise, & that he was both able and willing to performe it: else we would never trust him. 3. A not using of meanes, or a forbearing to take some course, by our selves, or others, to effect that for which wee trust to another to doe it. (For example) I may trust a man,Simil. that hath promised to pay mee so much money by such a day, if I know him: and if he have promised mee to pay it then, and if I beleeue him to bee sufficient and honest, and if I trust him, I shall be carelesse to goe abroad elsewhere, to get in money to serue my turne; because I builded on his word, who I [Page] perswaded my selfe would not faile me. In like manner, all these three are necessarily implyed in a saving Faith, and are supposed to concurre thereunto, before a man can be said to trust in Christ for salvation. First, hee must know and beleeve, that God hath promised salvation to them that trust in Christ: and that whosoever trusts in him, shall bee saved. 2. he must stedfastly beleeve, that God is both willing, and able to perform it. 3. he must deny to trust to himselfe, or to any goodnes in himselfe, or any other save only Christ for salvation, before he can rely, rest vpon, or put trust and confidence in Christ for it.

I know many Divines use other words to expresse the nature of the Act of Faith in Christ, whereby we are iustified; as namely, to apply Christ, to apprehend Christ, or to lay hold upon Christ, and his benefits, and they are not vnfit, because (as I suppose) by them they understand an action of the soule, whereby sinners intend to honour Christ by seeking for salvation to him alone. But (reserving reverence to their Iudgements) I thinke the word trusting, is both more easie to bee understood of Englishmen; and also it doth better expresse [Page] the nature of that act of Faith, whereby wee are iustified; namely, a resting or relying vpon, a depending or building vpon, a putting trust or confidence in Christ for salvation, vpon a knowledge and beliefe that there is no meanes in our selves, or any other, to trust unto for it, but in him onely.

2. The second point propounded in the opening of this word, trust, was to shew that the act of Faith, whereby we are iustified, is in Scripture often described by the word, trusting, or by other words that signifie as much.

First, by trusting, as where Paul saith of Abraham, that he trusted God, and it was counted to him for Righteousnesse, Rom. 4.3. which was more then bare beleeving God said trve, when hee promised to blesse him in his seede, as shall bee prooved hereafter; and where hee saith of himselfe, that hee knew whom hee had trusted, 2. Tim. 1.12. namely, to bring him to Heauen: and likewise where he saith of all the faithfull, that if they bee dead with Christ, Rom. 6.8. they trust that they shall live with him.

Secondly, the act of faith whereby wee are iustified, is described by other words & phrases, [...]. Rom. 4.3.5. Act 16.31. that signifie trusting as namely, by beleeving upon Christ: by [Page] beleeving into Christ: and by beleeving in Christ; [...]. Ioh. 1.12. Rom. 10.14. [...]. Ephes. 1.12.13. 1. Cor. 15.19. which must needes signifie more then bare beleeving, that there was a Christ, or that the Sonne of the Virgin Mary was the Christ, or that the doctrine concerning the way of salvation which he preached, was trve: and therefore must needs signifie trusting in him; as may further be made plaine by the knowne distinction of Credere Christo, credere Christum, and credere in Christum. I know, the Holy Ghost useth other words besides trusting in Christ, Joh. 1.12. to expresse the act of our faith, whereby wee are iustified; as namely, receiving Christ: namely, with the hands or armes of faith;Ioh. 6.40. and seeking or looking upon Christ, namely, as with the eyes of faith, and going or comming to Christ, Math. 11.28. namely, as with the feet of Faith: but all these are expounded by beleeving in Christ. The two former in the very Verses & Chapter quoted: and the latter, which is comming or going to Christ, in Iob. 6.35. compared with Matth. 11.28. so that, by that which I have said, it may evidently appeare, that in the New Testament especially, the act of Faith, whereby wee are iustified, is signified & expressed by trusting in Christ, [Page] or by such words as doe plainely expresse as much.

But though we understand never so well what were meant by trusting to Christ; yet if it were not commanded of God, and accepted of him to salvation, all this were in vaine: therefore for the further opening and prooving of this part of my definition, I must make good these two points, which are the two last branches propounded to be opened.

3. The third point is, that trusting in Christ is commanded of God, to be performed of all those that shall bee saved; and this shall evidently appeare, because Christ saith,Ioh. 6.29. This is the worke of God, that wee beleeve in him whom hee hath sent: And the Apostle Iohn saith,1. Ioh. 3.23. that this is the commandement of God, that wee beleeve in the name of his Sonne Iesus Christ. And answerable to both; Paul affirmeth that the Apostles received Commission to preach the Gospell to all Nations, for the obedience of Faith; that is,Rom. 6.26. & 1.5. that they might obey God, by beleeving in Christ for salvation, according to the Gospell.

4. Now followes the fourth and last point propounded to be opened in the [Page] word Trust; which is, that trusting in Christ, is accepted of God unto iustification of all that performe it truely; which may evidently appeare, by the many promises of God made thereunto in the Gospell; as namely, where it is promised, that they who beleeve in Christ, shall not Ioh. 3.16. perish, shall not be Rom. 9.33. confounded, shall Ioh. 5.24. not come into condemnation; yea Mark. 16.16. Act. 16.31. they shall be saved, they shall receive Act. 10.43. forgivenesse of sinnes, and they shall be Act. 13.39. iustified from all things, from which they could not be iustified by the Law of Moses; and no marvel, seeing by faith in Christ they are made the Ioh. 1.12. Gal. 3.26. sons of God by grace, and by being sonnes, made Rom. 8.16, 17 Gal. 3.26.29. heires by Iesus Christ of eternall glory. So that trusting to Christ, beeing words well understood of Englishmen, and in Scripture used to describe the nature of a saving faith, trusting in Christ, beeing commanded of God, and by him promised to bee accepted to our iustification; I hope it will hence evidently appeare, that I had good reason to use them in my definition, rather then other, to describe the act of faith, whereby wee are iustified. And so I passe on from the act of faith, which is trusting, to the obiect thereof, which is Iesus Christ.

[Page]In these words Iesus Christ, is set downe the worthy Person in whom we trust for salvation:§. 5. Iesus Christ For the obiect of our faith is not God onely, or simply; but God in Christ, 2. Cor. 5.19. 1. Tim. 2.5. 1. Ioh. 1.1, 2. in whom he reconciled the world; who is the Mediatour betwixt God and Man; who is our Aduocate with the Father, and who is the propitiation for our sinnes:2. Cor. 1.20. for in him all the promises of God are yea, and Amen: and in him are hid all the treasures of Gods wisedome and mercy;Col. 2.3. for hee is both willing to save us, beeing Man, and able, being God, if wee rest vpon him.

I know, wee must trust in God the Father, and God the Holy Ghost, as wel as in Iesus Christ, but in neither of them as Mediator, for that onely is the Man Christ Iesus:1. Tim. 2.5. but we trust in God the Father for Reconciliation and Adoption, and in God the Holy Ghost for sanctification and consolation, by the meanes and merit of Iesus Christ, in whom onely wee are predestinate to the Adoption of his children, Ephes. 3.5. and blessed with spirituall blessings in heavenly things;1. Pet. 1.18, 19. (because he onely paid a price to God his Father for them, and purchased them for us by his precious bloud) all which are understood in one word, blessednesse, [Page] which is the next word to be opened.

§ 6. for heavenly and eternall blessednesse,In the sixt place is set downe the end of our trusting in Christ; and that is for heavenly and eternall blessednesse: which consists in our full deliverance from all hellish and eternall punishments, and in the enioying of all heavenly and everlasting happinesse, both of grace and glory, in soule and body; for all these are in few words called the salvation of our soules; and the salvation of our soules is called the end of our faith:1. Pet. 1.9. 1. Pet. 1.5. for we are kept by the power of God through faith vnto salvation. I call it blessednesse, because this word comprehends all that can make a man perfectly happy;Psal. 1.1. as also because it is used by the holy Ghost to expresse that, for which wee trust in Christ, and which we hope to receive by trusting, as appears by comparing Gen. 12.3. Gal. 3.14. Rom. 4.6, 7, 8, 9.. I call it heavenly blessednesse, because it is chiefly to be had in heaven; and I call it eternall, because it shall never have an end, as all worldly blessings have. I grant, that temporall blessings are promised to the faithfull; for godlinesse hath the promises of this life, and the life to come:1. Tim. 4.8. Rom. 8 32. and hee that hath given vs Iesus Christ, will with him give vs all things also. But onely spirituall blessings [Page] in heavenly things, are the treasures of the Covenant of grace; & as for temporal things,Matth. 6.33. they are but as an advantage to the bargaine, and consectaries thereupon; as appeares by this, in that they are not absolutely promised in the Covenant; and secondly, because they are not to be enioyed perfectly here on earth, where onely we stand in need of temporall things.

Now in the last branch,§. 7. according to the Gospell. I come to the end of my Definition, wherein is laid downe the foundation of our faith in Christ, or the warrant that we have to beleeve in Christ, for this blessednesse, namely, the Gospel for the Gospel onely doth promise this blessednes to all that beleeve in Christ. Now by Gospell, I doe not meane the writing of any one, or all the Evangelists, but the promise of perfect happinesse in soule and body, made to beleevers in Christ, wheresoever we find it in the Old or New Testament, in the Gospels, or Epistles expressely set downe, or by necessary consequence implied.

And I adde these words, according to the Gospel, unto my Definition of a saving faith: First, because the Gospel onely is the proppe and ground of our [Page] faith, by which wee are called to beleeve in Christ; without which it were great presumption to seeke for pardon, and trust in Christ for salvation, had not God in the Gospell commanded us so to doe; and promised us salvation, if we do so; and with which it is Christian boldnesse, and holy confidence, to draw neere to the throne of Grace, having Gods Word for our warrant, and incouragement to seeke for salvation by beleeving in Christ, seeing the dutie is so easie that is required of us, the thing so excellent that is to be attained unto by beleeving, and the person so worthy and able to procure it, in whom we trust for it.

I grant, the Law of God, and the whole Bible, are to be beleeved as well as the Gospell; and the Law commands faith in God, as well as the Gospell: (though not the same faith which the Gospell doth, as hath beene shewed before) but no Word is the Gospell, but the Word of faith; and no Word is the Word of faith, but the promise, because it onely teacheth doctrine, concerning the way and meanes of salvation; as namely, who shall save, viz. Iesus Christ; and how, viz. by his death; and [Page] whom, viz. beleevers in him.

For the Gospel only commands men to beleeve in Christ;1. Ioh. 3.23. Ioh. 3.16. the Gospel onely promiseth salvation to them that beleeve in him; and the Gospel onely workes this faith in men,Rom. 10.14.17. to make them capable of salvation. And thus much for the opening and confirming of the true Definition of a saving faith, which (I hope) is sufficient for that end. For the further proofe whereof, I will adde but one word more, namely this; that therfore my Definition of a saving faith is good, not onely because it observes the rules of a good Definition, as hath beene shewed before; but also, because it containes in it all the causes thereof; namely, the efficient, God; the materiall, a sinner; the formall, trusting in Christ, and the finall, heavenly, and eternall blessednesse, together with the foundation and ground thereof, which is the Gospell.

My Definition then containing the true nature of a saving faith; and therefore being true, it must follow, that all definitions, that describe the nature of it otherwise, (that is, not in other words, but in another sense, and to another end) must needes be false and erronious.

[Page]Of this kind there be two definitions that are unsound: the one, of the Papists in Rome, who require lesse faith to the iustifying of a sinner, then I have said: and the other is, of some Lutherans in Germany, who require more, as shall be shewed in order: and both these I will addresse my selfe to confute by the Word of God, to the end the Christian Reader may be the better established, in the true definition of a saving faith.

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CHAP. II. Of the Definition of faith required to salvation, among the Papists.

BY the Doctrine of the Papists, it shall evidently appeare, that all the faith, which they require, to the iustifying of a sinner, is, that hee firmely assent to the truth of the Word of God; provided, hee beleeve it to bee true, not because by evidence of reason he discernes it is true, and understands well enough how it may bee true; but upon the bare authority of God onely, who hath revealed and written it.

Now because I will doe them no wrong, therefore will I cite their owne words; and because it will bee tedious to alledge many testimonies, therefore will I content my selfe with one, which is the Definition of Bellarmine, a learned Clarke, a valiant Champion, and a Cardinall Pillar of the Church of Rome: his words are these:

[Page]Faith is onely a firme and certaine assent § 1 to all those things, which God hath propounded to be beleeved.Bellar. tom. 4. lib. 1. cap. 5. de Iustificatione.

And lest this might be thought to be but one Doctors opinion; therefore let us heare what a Popish Councell of Doctors say of the point. The Councell of Trent requires no more, but To beleeve to be true,Concil. Trid. Sess. 6. cap. 6. all things which are from God revealed and promised: by which words, All things that God hath propounded to be beleeved, and that are revealed and promised, are meant, not onely all things which are contained in the written Word, called the holy Scriptures, as Bellarmine expounds himselfe in the booke before named, pag. 742. & 731. but more, even all things which are preserved in the Church, by universall, apostolicall Traditions, and which are determined in generall and particular Councels, being confirmed by the Sea-apostolike; and which are defined or concluded by the Bishop of Rome, as he is Bishop, as it is expounded by another Iesuite.T [...]lle [...]. Instru [...]t [...] Sacerdot. [...] ▪ [...] cap. 1.

For the confutation of this Popish opinion, of the nature of their iustifying § 7 faith, I will bring but two Arguments, whereof the first is this.

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I. ARGVMENT.

All the faith required of Christians to iustification, is not onely an assent to the truth of all his Word, because God requires more of them then this; namely, to beleeve in Christ, or to trust to the merits of his death and obedience.

The Reason is good, if I can make good these three Propositions whereon it is grounded, namely, First, that beleefe or trust in Christ is faith. Secondly, that God requires this trust in Christ, of those that are to be iustified. And thirdly, that trust in Christ for salvation, is more, then onely an assent to the truth of the Word of God, yea though it be the Gospell.

1. That beleefe in Christ is faith, is plaine, not onely by the notation of the word, in that to beleeve, [...], comes of [...], which is Faith; but also, because to beleeve, or trust in, or upon Christ, is called Faith, Rom. 4.5. Gal. 2.16. & 3.6, 7.22. Act. 15.9, 11.

2. That God requires trust in Christ, which is, resting and relying on his merits for salvation of them that shall bee saved, needes no proofe here; because [Page] it hath beene largely declared, in the exposition of my Definition of a saving faith, to which I referre you.

3. And that trusting in Christ, or trusting to him, or putting trust and confidence in him, is more then assenting to the truth of the Gospel, I prove thus: Trusting to a man is more, then beleeving that he saith true; therefore trusting to Christ, is more then beleeving the truth of Gods Word delivered by Christ. The reason is good, because trusting, is one and the same action in nature, whatsoever the obiect of our trust be; and beleeving the truth of any saying, is one and the same in kind, whatsoever the saying be, that is beleeved.

And that trusting a man, is more then beleeving he saith true, shall be evident by this reason; namely, because to assent to the truth of a mans word, or to beleeve hee saith true, is a faith that is common to any speech he utters, be it a truth, or a lye; a promise or a threatning: but to trust a man, is a faith that is proper to that speech which is a promise onely. For example: if I tell my neighbour, that I went from London to Dover in one day; and returned home [Page] to London againe the next; he may beleeve I said true, and assent to the truth of my speech with one kind of faith, and hee may perswade himselfe I said truly, and that I did as I said: But if I say to him, that to morrow (God willing) I will give you a piece of gold of twenty shillings, to buy you a Bible: in this case he may doe more, then onely beleeve I said true, or barely assent to the truth of my promise; for hee may trust unto me, and expect to receive it from me, and come to mee the day appointed, to demand it, according to my promise. So that trusting in Christ being required to iustification, as well as beleeving the truth of the Word; and trusting in Christ being more then assenting to the truth of Gods Word; it must follow then, that the Popish Definition of faith is unsound; which requires no trust in Christ at all, but only an assent of the truth of all things contained in the Word of God. For the further confutation whereof, this shall be my second Argument.

II. ARGVMENT.

All the faith that God requires of Christians, vnto iustification, is not onely an assent [Page] to the truth of Gods Word, because all the faith that he required of his people Israel for the obtaining of lesser benefits, even temporall deliverances, and blessings, was not only an assent to the truth of Gods promise, but a trusting in Gods power, goodnesse, truth, and mercy, for the obtaining of good things promised.

The Reason is good, because greater benefits, viz. heavenly and spirituall, are more excellent then lesser, viz. earthly and temporall: therefore are they not so easily obtained as they; and therefore for the obtaining of them, the Lord requires at least as much (if not more) faith, as for the obtaining of the other.

And that all the faith which God required of the Israelites, for the obtaining of temporall blessings and deliverances, was not onely an assent to the truth of his Word, is plaine, because he required of them a trust in his power, truth, goodnesse, and mercy, as may easily appeare by the 1 Chro 20.20. where Iehosaphat exhorts the people, not onely to beleeve the Prophets of the Lord; that is, not onely to assent to the truth of the doctrine of their Prophesies, but also, to [Page] trust in the Lord their God, that so they may be established and prosper: as also by 1. Chron. 5.20 where the Lord renders the reason, why his people Israel were not overcome in battel of the Hagarites and others, but that they rather were delivered into the Israelites hands; and the reason is, because they prayed to God, & put trust in him: which yet may be further cleared, in that where the Lord renders a reason, why his wrath fell upon his people Israel; the reason was, because they beleeved not in God, and trusted not in his salvation. Psal. 78.21, 22. So that trusting in God, and beleeving in him, being required of his people, for the obtaining of temporall blessings, as wel as beleeving the truth of his Word; spirituall and heavenly blessings, requiring as much faith for the obtaining of them, as temporall; and trusting in God or Christ being more faith, then beleeving the truth of the Word: It must needs follow, that the Popish definition of faith must needs be unsound, which requires not to the obtaining of iustification, that faith which is trust in Christ, but onely an assent to the truth of the Word of God, which is an historicall faith.

[Page]This I thinke is enough to have alledged in confutation of the Definition of a saving faith, as it is taught in the Church of Rome. Other reasons I could bring against others, (if any other but Papists were in this point of this opinion with them) to prove, that a saving faith is not onely an assent to the truth of the Word of God; as namely, because if it were, then 1. reprobates and deuils,Luke 8.13. Iam. 2.19. Marke 1.24. that never shall be saved, may have a saving faith; for they may assent to the truth of the Word, and beleeve the Gospel. 2. Then an historicall faith, and a saving faith, should bee all one, which hath beene contradicted by many Divines, ancient, and moderne, that have distinguished faith into 3. kindes; an historicall, a miraculous, and a saving Faith: but because I intend here a confutation of the Papists onely; and I know these reasons would not be sufficient to confute them, who thinke, that reprobates may have any faith, and yet be damned; and who will yeeld no such distinctions: therefore will I omit the further proofe and prosecution of those Arguments, and onely content my selfe with the two, that I have formerly produced, as beeing sufficient (in my [Page] iudgement) to confute the Popish opinion, concerning the nature of their faith, which they require of all Catholikes to salvation.

But because they endevour to maintaine their opinion by colour of Scripture, which seemes to countenance it, therefore will it not bee needlesse altogether, to say a little in answer of their Arguments, specially the chiefest of them, and the rather, because hereby the truth of that I have said, will be further cleered, the Reader more fully satisfied, and the Adversarie (if hee will reade and beleeue) more soundly convinced.

The Arguments alledged by the Papists in defence of their Definition of their saving faith, are many: but the chiefest of them are these foure: which being fully answered, the rest will not deserve any labour about the confuting of them.

A saving faith, or all the faith that God requires to iustification, is onely an assent to the truth of the Word. 1.Arguments of the Papists. because it is only in the understanding, Heb. 11.1. 2. Because Abrahams faith was this assent, Rom. 4.1. 3. Because everlasting life is promised to this faith, Ioh. 21.31. 4. and lastly, because the [Page] miracles which Christ and the Apostles did, were all wrought for the confirmation of this faith, Mar. 16.16. to the 20.

To these Arguments I meane to answere generally and particularly: but briefely in both kindes.

The generall answere to the obiections.The generall answere is this: that neither of the foure Arguments doe proue that for which they are alledged. For the point to bee prooved is, that all the faith that God requires of men to iustification, is onely an assent to the truth of the Word: but the proofe only is, that God requires of them that are to bee iustified, that they beleeve his Word, or assent to the truth thereof, which I never denyed. Now who knowes not that there is a maine difference, betwixt these two sayings? God requires assent, and al that God requires is assent? If any man can or will directly conclude out of any of the places alledged, or any other the point in question, I will yeeld the cause: in the meane time they are insufficient. For though it be true that the faith spoken of in the foure Texts alledged, be a saving faith, and that the beleeving there spoken of, were onely an assent to the truth of the [Page] Word: Yet all is to little purpose for them, as long as God requires more faith then this, in other places of Scripture; namely, beleeving in Christ; which I have proved to be faith, as well as assent to the truth of the Word of God, and to be more faith then it, except we shall say, that that which God requires in one place of Scripture, is not as necessary to iustification, as that which he requires in another, or that God is bound to set downe in every place of Scripture, where he speakes of the duties requisire to iustification, all the duties, and all the faith therevnto requisite; which no reasonable man can imagine to be true.

1. OBIECTION answered, particularly taken from Heb. 11.1, 3.

Touching the particular answere, to § 5 each Argument of the Papists, I say,Particular answeres to the obiection. that the 1. is insufficient; because in the Text alledged, he doth neither speake of the whole nature of faith, fully in every kind, and of every act thereof, requisite to iustification: neither doth he say that every kinde of faith, or every act, of every kinde of faith, is in the understanding onely. That the Text alledged, [Page] speakes not fully of the whole nature of faith in every kinde, and of every act of faith requisite to iustification, is plaine by this: because it mentions not, trust or beliefe in Christ, which I have formerly proved to be faith, and to bee required of all those that shall bee iustified.

Indeed in other places of the Chapter, hee speakes of it by implication, as verse 5, 6, 8, 9, 10. but not in the Text alledged; because the Text speakes only of that faith which is in the understanding, namely, an historicall faith, whereby wee beleeve the truth of the Word, concerning the Creation of the world of nothing, ver. 3. and of that faith which convinceth our understanding of the truth of those things, of wch we can see no reason how they should be so, ver. 1. But the act of faith, which is trust in Christ, is in the heart, will, and affections. Which I prove by these texts of Scripture, and Reasons.

1. Because that faith must needs bee in our hearts, whereby Christ dwels in our hearts:Ephe. 3.17. but Christ dwels in our hearts by faith in him.

2. That faith must needs bee in our hearts, by which with our hearts wee [Page] beleeve unto righteousnesse; but with our hearts wee beleeve in him unto righteousnesse. Rom. 10.9.10.

3. That faith must needs bee in our hearts, by which we draw neere with a true heart, to the throne of grace: but by full assurance of Faith, wee draw neere with a true heart to the Throne of grace. Heb. 10.22.

4. To beleeve in Christ, is to goe to Christ, or to seeke to him for salvation:Math. 11.28. Ioh. 6.35. Act. 15.17. but to goe to Christ, or to seeke to him to bee saved, belongs to the heart, will and affections, by reason of the goodnesse of the thing, which is salvation, which drawes our hearts and affections to desire and seeke for it.

5. Because to beleeve in Christ for salvation, is fiducia in Christo, or Christum, that is, a trusting in Christ, or putting confidence in him, a resting or relying upon him with all our hearts for saluation, as hath beene shewed in the opening of my Definition of a saving faith: but fiducia in Christo, or Christum: that is, trust in Christ, is in the heart, will, and affections,Bell. de iustific. l. 1. c. 5. p. 733. c. d. by the confession of Bellarmine himselfe.

And that the Apostle in the Text alledged, doth not affirme that euery kind of faith, and every act of every kinde of [Page] faith, is in the understanding onely, as is plaine; because the word, only, is neither in the Letter, nor sense of the Text. Indeed one kinde of faith, and one act of faith whereof he speakes, verse 3.1. is in the understanding onely; but neither is that all the faith which God requires to iustification, as hath beene shewed by two Arguments before (for that is but an Historicall faith, and God requires more then an Historicall faith to iustification) nor will it follow, that therefore all and every kinde of faith, and every act of faith, must bee in the understanding onely, because that is. For though that faith which onely hath truth for the obiect of it, and which onely lookes to the truth of the Word, (which assent to the truth of the Word as an Historicall faith doth) be onely in the understanding; because the faculty of iudging, and after iudgement, of assenting to the truth of any word or speech of God or man, belongs to the understanding onely: yet that faith which hath for the obiect of it, not onely the truth of the promise of the Gospell, but the person of the Sonne of God to rest vpon, for so good and excellent a thing as is grace and glory: (Which [Page] faith in Christ, or a saving faith hath) may for al that be, & doubtlesse is, in the heart, will and affections: so that, either the Papists must deny fiduciam in Christo, that is, trust in Christ, to bee a kinde of faith, (wch I have formerly disproved:) & to be in the will (which is confest by Bellarmine himself) or they must acknowledge that S. Paul speakes not of all,Heb. 11.1, 3. & every kinde of faith, and of every act of faith, requisite to iustification; wch to doe, is in effect to professe plainely, that they cannot soundly conclude from the Text in the Hebrewes, that all the faith wch God requires unto iustification, is only an assent to the truth of the Word, because all & every kinde of faith is not in the understanding onely. For though that faith, which is an assent to the truth, be in the understanding only, because euery assent to the truth is the understanding only: Yet that faith which is more, then an assent to the truth, namely, a trusting, resting, and relying vpon Christ, with all the heart for salvation, may be, & certainly is in the will, heart and affections, because trusting, resting, reying and depending on God, is in the heart, will and affections. And so much for a more particular answere to [Page] the first Argument of the Papists, wherby they would proue, that all the faith required of Christians to iustification, is onely an assent to the truth of the Word. The second followes.

§ 6 2. OBIECTION answered. From Rom. 4.3.

The second Argument likewise doth not prooue the point in question; because though Abraham were the father of the faithfull; and Paul say, Abraham credidit Deo, which they translate, Abraham beleeved God, as if his faith were nothing else, but an assenting to the truth of his promise: Yet will not their translation proue the point, namely, that all the faith which God requires of those that shall be saved, is onely an assent to the truth of the Word; because those words, Abraham credidit Deo, are to be understood not onely of his beleeving the truth of Gods promise: but of his trusting to God for the performance of his promise, though hee saw no likelihood thereof.

This I prooue: first, because those words, Abraham credidit Deo, are expounded in the fifth verse, by beleeving or trusting vpon him that iustifieth the ungodly, [Page] and trusting vpon God, is more then bare beleeving the truth of his Word, as hath beene proved before. Secondly, because the same Apostle speaking of Abrahams faith in the same Chapter, saith, that he was strong in the faith, and gaue glory to God, beeing fully assured that what he had promised, hee was able to performe, 20.21. yea, that hee beleeved in hope against hope, verse 18. Thirdly, because in the Epistle to the Hebrewes, the Apostle speaking of Abrahams faith,Heb. 6.15.12. saith, when he had patiently endured, he obtained the promise, & by faith and patience inherited them. All which shew plainely, that Abrahams faith was more then a bare beleeving that God said true, or an assenting to the truth of Gods promise.

And that the exposition of the words, credidit Deo, that is, trusted God, or rested vpon him, with waiting patiently for the obtaining of the blessing promised, may not seem strange, I proue it, not onely by the same sense of the same word in Heathen Authors,Phocylides verse 90. [...]. Populo ne fide, mutabile est vulgus. as where the Poet saith: Trust not the common people, the multitude is variable or uncertaine, that is, not to bee trusted, but also by the use thereof in the same sense, of trusting, or putting [Page] one in trust in the Holy Scriptures, as where Paul saith, I know whom I haue trusted, 2. Tim. 1.12. and I am perswaded, that hee is able to keepe that which I have committed unto him against that day.

I acknowledge the same word or Verbe, with the same Case, namely, the Datiue doth signify to belieue, one saith true; as Mar. 16.13. Ioh. 2.22. & 5.46.47. Act. 8.12. & 24.14. Rom. 10.16. but it doth not alwaies signifie that, and no more: for it sometimes signifies to trust one, or put one in trust, or to commit to ones trust, as Ro. 3.3. 1. Tim. 1.11. 2. Tim. 3.14. which is more then onely beleeving, one saith true, or assenting to the truth of his saying.

So that Abrahams saving faith being a trusting, resting, or relying on Gods power, truth and goodnesse for a blessing in his seede, and trusting, resting or relying on God, beeing more then bare beleeving, he saith true; therefore cannot that Text in the Epistle to the Romanes proue a saving Faith, to be onely a beleeving, GOD saith true in all his Word, or an assent to the truth of his Word.

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3. OBIECTION answered: From § 7 Ioh. 20.31.

In the third, place where they urge that all the Faith which God requires of Christians to salvation, is onely an assent to the truth of the Word, because eternall life is promised to this faith, I say the reason is not good. 1.Ioh. 3.16. Because eternall life is promised to faith in Christ; and faith in Christ, is more then assent to the truth of the Word, as hath beene proved before. 2. Because eternall life is promised to the knowing of Christ; yet can no man thence conclude,Joh. 17.3. that all the faith which God requires of Christians, is onely knowing of Christ; for then what should become of acknowledging Christ, or assenting to the truth of his Doctrine, which is more then knowing him or his Doctrine? Thirdly, the end of the beleeving spoken of in the Text, is to haue life in Christs name, and the meanes to attaine life by Christs name or merits, is to beleeue in it, Ioh. 1.12. or to rest upon them: therefore do I thinke that the beleeving there spoken off, may as well bee applyed to the name of Christ, as to the word written: to the end, that by beleeuing the Word written, [Page] wee may come to beleeve in the name of Christ; and by beleeving in his name, or trusting in his merits, we may haue life thereby.

§ 8 4. OBIECTION answered.

The last Argument, whereby the Papists would proue, that all the faith required of Christians to salvation, is only an assent to the truth of the Word, [...] beleeving the truth of the Word, is, because all the miracles which Christ and his Apostles did, were done for the confirmation of this faith.

This is to as little purpose, as the former; except it could bee prooved, that miracles were onely wrought, for the confirmation of that faith, which is a beliefe of the truth of the Gospell; and not at all, of that, which is trust in Christ: which is contradicted evidently by these places of Scripture, Mar. 16.16.20. Ioh. 2.23. & 7.31. & 10.37, 38, 42. & 12.37.

I acknowledge that miracles were wrought, to the end men might be the more settled in their perswasion of the truth of the doctrine of the Gospel: but I deny that they were wrought, for the confirmation of that faith onely. And [Page] my reason is, not onely because the former places gainesay it; but also because even reason doth contradict it. For if a saving faith, or faith in Christ, be more excellent and necessary, then an historicall faith, which is a beleefe of the Gospell, as hath beene proved before: If the one have need to bee confirmed as well as the other, and miracles were able to confirme one, as well as another; I see no reason, why miracles should not be wrought, for the strengthening of the one, as well as of the other;1. Tim. 2.15. Revel. 2.10. seeing strengthening of our faith is the way to continuance in it; and continuance in it, the way to obtaine the crowne of it.

To conclude then my answere to these obiections; I pray it may be considered and remembred, that I acknowledge that in some places of Scripture, a sauing faith is called knowing of God or Christ;Ioh. 17.3. eph. 4.13. 1. Tim. 4.3. sometimes it is expressed by knowing and beleeuing the truth; sometime by acknowledging the truth; yea sometime it is described by bare beleeuing, 2. Tim. 2.25. as Iohn 1.7. compared with Acts 19.4. yet this is not therefore done, because euery one of these phrases doe of themselues, in Grammar-Construction, sufficiently [Page] and fully declare the whole nature of a saving faith: for then what should become of beleeuing in Christ; into, and vpon Christ, or trusting to him for saluation, which are often spoken of in the Scripture, as well as they, and doe signifie more then bare beleeving, knowing or acknowledging the truth of the Gospel.

But I take the reason hereof to bee, either because the circumstances of the place, where a saving faith is described, by such phrases, doe evidently shew, that the holy Ghost in a Theologicall sense speakes of it, and of those that have it: or because they who have a saving faith, must know God and Christ; they must beleeve and acknowledge the truth of the Word, as well as beleeve in Christ, if ever they will be saved; yea, they must first know God and Christ, they must first beleeve and acknowledge the truth of the Gospel, before they will beleeve in Christ to salvation, according to the Gospel: or else because it was a great matter in those dayes, to beleeve the Gospell, which was a stumbling blocke to the Iewes, and foolishnesse to the gentiles. 1. Cor. 1.28.

For the doctrine of the Gospel was a [Page] new doctrine, and therefore it was a strange matter, in those dayes,Act. 17.19, 20. for people to beleeve that, of which there was no ground at all in nature. And therefore no marvell, if the holy Ghost doe sometime describe a saving faith by these; namely, bare knowing, beleeving, and acknowledging Christ and the Gospel; specially, seeing all they that are to be saved, are to have this faith, as well as the other; and this faith which is but an assent to the truth of the Word, before that faith which is a trust in Christ for salvation; wherein notwithstanding there can be no inconvenience, nor untruth, seeing (as hath beene said often) the holy Scripture, that speakes but so much of the nature of faith in some places, doth say more of it in other, to the end no man may be deceived in the understanding of the nature of it, if hee take paines to compare one place with another.

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CHAP. III. Of the Definition of a saving faith, given by some Lutherans.

HAving confuted the first Error, concerning the Definition of a saving faith, namely, that of the Papists; it remaines, that I proceed to the opening and confuting of the second: because it also as well as the former, agrees not with the true nature of faith in Christ, as it iustifies us. For as the former opinion of the Papists requires lesse faith to iustification, then God doth require; so this of the Lutherans requires more.

The summe of the opinion is this, That a saving faith is a full assurance, and certaine perswasion of salvation by Christ; and that to beleeve in Christ, is to be fully assured, and perswaded of salvation by him: and because it will be superfluous to alledge many testimonies, therefore I will content my selfe with two, that were otherwise famous, [Page] and learned men in their times, namely, Chemnitius and Melancthon.

The words of Chemnitius are these: ‘Faith is a particular assent, whereby every § 1 beleever by a firme perswasion assures himself,Chemnit. ex Concil. Trid. in 8. Francofurt. 1590. pag. 380. that the generall promise pertaines unto him, and that hee is included, and comprehended in it.’

Melancthons words are these: ‘To beleeve in Christ, is to beleeve,Melanct. Exam. Theol. Neostad anno 1587. in 8. De vocabulo fidei, pag. 583. that forgivenesse of sinne is given not to others only, but even to them in particular: with which agrees a Definition well known in the English tongue, viz. Faith is a full perswasion of the heart, grounded upon the promises of god, that whatsoever Christ hath done for the salvation of others, hee hath done it for me, as well as for any other.’

In this Definition, two things are considerable: First, the nature of the action of faith, or of beleeving, which consists in perswasion or assurance. Secondly, the things to bee beleeved, or the obiect of this action, which are forgivenesse of sinnes, and eternall life.

Now though I might except against both these parts▪ the latter (as well as the former) that makes the nature [Page] of the act of beleeving, to bee perswasion, or assurance; [...] the latter that makes the obiect of their assurance, perswasion, or beleeving, to be salvation, whereas it is Christ onely, or Christ for salvation: yet I will not labour in that, but direct my discourse against the former part of it, which makes the nature of the act of beleeving, to consist onely in assurance or perswasion.

But before I come to the confutation of the opinion, I will first shew the occasion of this opinion. Secondly, I will declare in what sense I write against it, viz. against that part of their Definition, that makes faith, (as it iustifies) to bee assurance of salvation, to the end I may not be mistaken.

The occasion that was given, to some Divines,Concil. Trid. Sess. 6. cap. 9. Bellar. de Iustificat. lib. 3. cap. 2. pag. 851. c. d. 852. e. to be of opinion, that a saving faith is a full assurance, or perswasion of salvation, I take it to be this: The Papists deliver for truth, That none can be assured of his salvation: but that every one ought rather to doubt thereof.

Now to the end this Popish doctrine might bee opposed, many Divines amongst them have taught, that faith it selfe is an assurance of salvation, and a full perswasion, that our sinnes are forgiven [Page] us; namely, because some texts of Scripture make shew of such a point. But (by their leave, and saving reverence to their great learning, and sound iudgement in other points of Divinity) it was not good to oppose one untruth with another: for whilest they intended to overthrow the Popish faith, which is ioyned with doubting, they have (ere they were aware of it) shaken the faith of many weake Christians; who reading, that a saving faith is an assurance of salvation; and that to beleeve in Christ, is to be fully perswaded of the forgivenesse of sinnes by Christ; and withall, finding in themselves, either no assurance at all, or (at least) not so full an assurance and perswasion of their salvation, have hereupon concluded (to the great discomfort, as well they might, if their Definition of a saving faith were true,) that they have not a saving faith, though in deed, and in truth they had, as long as they beleeved in Christ, trusted to him, and rested on the merits of his death and righteousnesse for salvation, in that manner as shall be shewed.

Touching the second point, I would have the Reader observe diligently, [Page] that I am so farre from denying Faith to be the roote, and foundation of assurance and perswasion, of the forgiuenesse of sinnes, and salvation: that I plainely confesse, that it doth bring assurance, and perswasion thereof, to the faithfull: namely, in that measure, and at that time, that the Lord of his wisedome and goodnes sees fit, for each of his children.

But this I deny. Faith (as it iustifies) is not formally an assurance or perswasion of salvation; and this I will endevour to make good, by alledging some Arguments in defence of my opinion; and by answering the Reasons that may bee brought in proofe of theirs. And of my Arguments, this is the first.

REASON. 1.

A saving faith (as it iustifies us) is not rightly § 2 defined and assurance, or full perswasion of salvation: because assurance [...] full perswasion of salvation, is an effect of faith, and followes it.

The reason cannot iustly bee denyed, because it is true; that therefore the cause cannot be the effect, nor the roote the fruit, because the one followes the other in nature; the effect, the cause; [Page] and the fruit, the roote: and therefore if assurance of salvation follow faith in Christ, as the effect and fruit of it: then cannot faith in Christ bee the assurance it selfe, or full perswasion of salvation.

And that assurance, or full perswasion of salvation, and iustification followes faith in Christ: I proue by these Reasons.

First, because assurance of salvation, or iustification comes to us efficiciently, by the testimonie of the Holy Ghost, that beares witnesse with our spirits, that God is our Father, and we his children,Rom. 8.15, 16. and the Spirit beares witnesse that we are Gods children, when we are beleevers in Christ, and not before, as is plaine by Saint Paul to the Ephesians, where he saith plainly,Ephes. 1.13. that the Ephesians were sealed with the holy Spirit of promise, after they had beleeved in Christ: And in the Epistle to the Galathians, where having said of himself and them,Gal 4 6. We are all the children of God by faith in Iesus Christ: he addes in the fourth Chapter; And because wee are sonnes, Gal. 3.26. God hath sent forth the Spirit of his Sonne into our hearts, crying Abba Father. So that the assurance of salvation, following the testimonie of Gods Spirit, that wee are his children; [Page] the testimony of Gods Spirit, that we are his children, following our being Gods children; and our beeing Gods children, following our beleeving in Christ, or our saving faith; therefore assurance of salvation or iustification, must needs follow a saving faith, as an effect or fruit of it.

2. Assurance of salvation followes faith in Christ; because assurance of salvation, or iustification, comes to us by feeling certaine graces, wrought in us by faith, namely, peace of conscience, and ioy in the hope of the glory of God.

That peace of conscience, and ioy in the hope of the glory of God, are means to assurance of our salvation, it is evident by this, that they are the first fruits of our salvation, and of the ioyes of Heaven; and that this peace and ioy, are wrought in us, by the meanes of Faith, is as plaine by two places of Paul, where he saith, Now then being iustified by Faith, Rom. 3.5. we haue peace towards God, and not so onely, but we reioyce under the hope of the glory of GOD:Rom. 15.13. And Rom. 15.13. Now the GOD of hope fill you with all ioy and peace, by beleeving that you may abound in hope, by the power of the Holy Ghost.

[Page]So that assurance of salvation, following peace of conscience, and ioy in the hope of the glory of God, and peace of conscience, and reioysing in the hope of Heaven, following faith; I may safely conclude vpon these grounds, that therfore assurance of salvation doth follow faith: And that therefore consequently, a saving faith in the nature of it as it iustifies us, cannot bee a full assurance or perswasion of our salvation. For proofe whereof, this shall bee my second Reason.

REASON 2.

A saving Faith is not an assurance of salvation,§ 3 because wee must first haue faith in Christ, or a saving faith; before wee can haue any assurance of salvation.

The reason is good; because a thing cannot goe before it selfe, there must be some other thing that must goe before it. Therefore if a saving faith goe before the assurance of salvation, (as needs it must if a man must haue Faith in Christ, before he can be assured of his salvation:) then cannot faith in Christ, nor saving faith, bee the assurance it selfe of salvation.

[Page]To say, a saving faith is an assurance of salvation; implyes that a saving faith, and assurance of salvation, are all one and the same thing: but to say, wee must first haue a saving faith, before we can be assured of our salvation; implies, that the one goes before the other, and that therefore they are two distinct things; so that assurance of salvation cannot be affirmed, or predicated of a saving faith, in the Definition of it; because it is not proper to the nature of it, nor is convertible with it.

And that we must have a saving faith and beleeue in Christ for salvation, before we can haue any assurance of salvation, I prooue by these three Reasons.

First, a man must be saved, before he can be assured of his salvation, (for hee cannot be assured of that which is not) and a man must haue a saving faith, before he can be saved by faith (for he can not bee saved, by that which hee hath not:) therefore hee must haue a saving faith, before he can be assured of his salvation.

Secondly, a man must have a saving faith, before he can be assured of salvation; because salvation is promised in [Page] the Covenant of Grace, vnder a Condition, and the Condition is faith in Christ, and faith in Christ, is a saving faith: So that he must first performe the condition of the Covenant, by beleeving in Christ, before he can obtaine the thing promised in the Covenant, which is salvation: For as it is true, that hee which beleeveth in Christ by a saving faith, is iustified, as soone as hee beleeveth: so is it as true, that before hee beleeveth, he is not iustified. For till then, hee hath no reason to lay hold on the Tree of Life, or to lay claime unto salvation, or the assurance of it.

Thirdly, we must have a saving faith, before we can bee assured of salvation, because we must bee united and graffed into Christ, that is our Saviour, before wee can bee saved, or haue assurance of salvation by him. Now it is faith onely, or beliefe in Christ, that unites us to Christ & ingrafts into him, as appeares by the phrases of beleeving in, into, and upon Christ, spoken of before, and also by this,Ephe. 3.17. Rom. 8.1. that Christ dwels in our hearts by Faith; and wee are said to bee in Christ; namely, by faith.

So that Christ Iesus being the meritorious cause of salvation, to procure [Page] it; and faith in Christ the instrumentall cause, to assure it us; it must needs follow, that wee must first have a saving faith, before wee can have salvation, or any assurance of it. But let us passe on to another Reason.

REASON. 3.

§ 4 A saving Faith is not an assurance of our salvation; because we are not iustified, by being assured of our salvation.

The reason is undeniable: because a saving faith, and that whereby wee are saved, are all one; and so are our assurance of salvation, and our beeing assured thereof. Whence I thus argue: If a saving faith iustifie us, (as themselves confesse) and a saving faith bee an assurance of our salvation, as it iustifies us (as their Definition imports) then must it needs follow, that we are iustified by beeing assured of salvation; which cannot be for these foure Reasons:

1. We are not iustified by being assured of iustification, because then would it follow, that we are assured of our iustification, before we are iustified indeed. (For that whereby we are assured of any thing, must needs goe before our being [Page] assured of it, inasmuch as it is the meanes and cause of it.) But wee are not assured of our iustification, before wee are iustified indeede; because that whereby wee are iustified, must needs goe before our beeing iustified, in as much as it is the meanes and cause of it: & we must first be actually iustified in Gods sight, before wee can be assured of our iustification, (because we cannot be truely assured of that which is not;) wherefore either assurance of salvation must goe before salvation it selfe (which is as impossible as for a man to be assured of Land, before there be Land to be assured of;) or it cannot bee true, that we are iustified, by being assured of our iustification.

2. We are not iustified by being assured of our iustification; because then would it follow, that whosoeuer hath a saving faith, must presently, and continually have an assurance of his salvation: (for he that once had a saving faith, shall alwayes have it; and never lose it) and also he that is not assured of his salvation, is not iustified, nor hath a saving faith, which is most vntrue, seeing many of Gods deare children may want the assurance of their salvation, and that [Page] for a long while in some cases, and yet for all that trust in Christ, & hang upon him for salvation.

3. We are not iustified by being assured of salvation, because then would it follow, that the condition of the Gospell required on our part instrumentally, for receiving of salvation, should be a comfort, and not a duty: (for that whereby we are iustified, is the condition of the Gospell, required on our part to make us capable of salvation, and assurance of salvation is certainly a comfort.) But wee are iustified by faith, which is the condition of the Gospell; not as it is a comfort, but a duty, both because it is called a worke, and a duty of obedience,Ioh. 6.29. Act 6.7. Rom. 16.26. 1 Ioh. 3.23. and a duty commanded; and also, because the comfort that comes by faith to the soule, is after the act of beleeving in Christ, which is the duty of faith; for the comfort of faith, is assurance of salvation; and assurance of salvation, ariseth from peace of conscience, and ioy in the hope of Heaven; both which follow faith in Christ, or our being iustified by faith in Christ, as hath been shewed before, out of Rom. 5.3, 4. & 15.13.

4 Lastly, we are not iustified by being [Page] assured of our salvation, because then would it follow, that the meaning of the Gospell, or Covenant of Grace, which is this; He that beleeveth shall bee saved, and shall not be damned:Ioh. 3.16. Mar. 16.16. the (meaning (I say) of this should be: He that is assured of his salvation, and is fully perswaded he shall not be damned, shall bee saved, and not damned (for to haue a saving faith, to beleeve in Christ, and to be assured of salvation by Christ, is all one with them, if a saving faith be an assurance of salvation.)

But this interpretation is absurd, not onely, because there is no good sense in such an exposition, but also because it may come to passe, that some man may be saved by beleeving an vntruth: for if iustification follow beleeving in Christ (as it is plaine it doth, because beleeving in Christ, is the condition required on our part to iustifie us, and therefore must goe before it) then if I perswade my selfe I am iustified before I beleeve in Christ, I am perswaded of an untruth, and consequently am iustified by beleeving an vntruth. If I perswade my selfe my sinnes are forgiuen mee, which indeed are not forgiuen, before I have this perswasion; [Page] then must I beleeue that which is false, and consequently be iustified by beleeving that which is false. For who knowes not, that there be many carnall Gospellers, that in their perswasion are verily assured of their salvation: (for they would not doubt of it, they say, for all the world, and well they might, if a saving faith were nothing else but an assurance of salvation) who yet can indeed haue no sure ground of any such assurance, because they are not borne anew of the Spirit, vnto repentance from dead workes, and faith in Christ? Wherefore either these Lutherans must say, we are not iustified by faith in Christ, which is hereticall; or affirme that the meaning of the Covenant of Grace is, that he which is assured of salvation, shall be saved, and not damned, which is senselesse, or else it cannot be true, that we are iustified by being assured of our iustification, and consequently that neither is it true, that a saving faith is an assurance of salvation, as they perswade themselves. For confutation whereof, this shall bee my fourth Reason.

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REASON 4.

The Lutherans Definition of a saving faith,§ 5 who make it an assurance of salvation, is not good, because it causeth needlesse and fearefull discomforts, in them that are afflicted in conscience, by reason they want the assurance of salvation.

The reason must needs be good, because the nature, use, and end of a saving faith, is to comfort those, that have it, in as much as it gives them title to Christ, and all his benefits; therefore the Definition of this faith should minister comfort to the soules of Christians: if therefore the Lutherans Definition doe not minister comfort, but rather needlesse feares and discomforts, (as shall be proved by and by) then cannot it be a good definition of a saving faith; for God wil not have by any doctrine of his Word, the bruized reed broken, nor the smoaking flaxe quenched;Mat. 12.20. Mat. 11.28. Isa. 61.2, 3. but rather by all meanes the weary and heavie loden soule to be eased; and them that mourne after the Lord to be comforted.

And that this Definition of a saving faith given by some Lutherans, doth cause fearefull, and needlesse discomforts, [Page] in them that are afflicted in conscience, I prove; because it teacheth them, who indeed have a saving faith, to doubt whether they have it or no; and consequently, whether they bee in the state of grace, and salvation or no; viz. because they feele they have not such a faith, as the Definition imports.

For what will such bee ready to say against themselves, through the accusation of their owne consciences, and the suggestion of Satan? I am not a child of God, because I have not a saving faith; and I have not a saving faith, because I have not an assurance of salvation; for (will they say) I have read in Treatises and Catechismes, yea I have heard, and beene taught in Sermons, that to beleeve in Christ, is to bee assured of salvation by Christ, and that a saving faith, is a full perswasion of the heart, grounded upon the promises of God; that whatsoever Christ hath done for the salvation of man, hee hath done it as well for me as for any other. Now (alas) I know well enough to my griefe, that I have not this assurance; for because I want it, I am thus afflicted in my mind.

Wherfore either they must confesse, [Page] that God will have those that have a saving faith, and are tender, or tormented in conscience, to be more deepely wounded, and more cruelly tortured, which is against the Word of God;Luke 4.18. or they must graunt that this their Definition of a saving faith is a naughty Definition; because it doth so as hath beene said.

I graunt, if their Definition of a saving faith were true and warrantable by the Word of God, it were to be born withall, if it did minister by occasion, accidentally some griefe to them that were tender in conscience: but when it is both unsound, as hath beene proved by other reasons; and uncomfortable too, as hath beene shewed by this; and that not by occasion or accident onely, but because it ministers iust cause of more doubts, and feares, to wound the consciences of those, whom God would have healed; therefore it is not likely to be true: and so I come to my last reason, which is not to be despised; and it is this.

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§ 6 The Definition of a saving faith, that makes it an assurance of salvation,REASON 5. is not good, because it nuzzels vp profane men, and carnall professors of the Gospel, in a strong perswasion, that they have a saving faith, and in a vaine presumption of salvation.

The Reason is very probable, because the nature, use, and end of faith, is to overcame the world: therefore to beat downe all prophanenes, and no way to countenance carnal Gospellers therein; therefore should the definition of a sauing Faith,1. Ioh. 5.4. doe so too; if therefore the Definition of a saving faith, doe nouzle men in profanesse, and formall profession, though they haue not true faith indeed, then cannot it be a good definition. Now that this Definition of theirs doth nouzle vp men in profanesse, in a strong perswasion they haue a saving faith, and in a vaine presumption of their saluation, I proue; because it makes them, who indeed have not a saving faith, to perswade themselves they have it, and them who as yet are not iustified, that they are.

For when such men doe reade in bookes, and are taught what a saving faith is, namely, an assurance of salvation; and what it is to beleeve in Christ, [Page] namely, (as they say) to bee assured of forgivenesse of sinnes by Christ; and withall, doe know and feele, that they have an assurance, yea a full assurance (as they perswade themselves) of their salvation; (for they would not doubt of it say they for all the world;) how can it be, but this definition of a saving faith, through the deceitfulnes of their proud hearts, and Satans craft, must needes nouzle them up in this strong perswasion, that they have a saving faith; especially when they can alledge for themselves, that they have learned it so, by the Ministery of the Word, of their Pastors? for if a saving faith be an assurance of salvation, (as their Definition imports) then an assurance of salvation, is a saving faith; and if an assurance of salvation be a saving faith, then why should not their assurance of salvation be a saving faith, as they thinke?

If they reply, because the assurance of salvation that is in such carnall Gospellers, cannot be a true assurance upon good grounds, but a counterfeit one:

I answer, that for ought their definitiō of a saving faith saith, it may be a true assurance; for it gives no direction to try which is a true assurance, and which [Page] is a counterfet: so that if a saving faith be nothing else, but an assurance of salvation; and to beleeve in Christ, be nothing else, but to be fully assured of salvation by Christ; and to bee certainely perswaded, that whatsoever Christ hath done for the salvation of others, he hath done the same for them in particular, and for their salvation; then must it follow, that he which hath this particular assurance of his salvation, must needs have a saving faith.

If any chance to make the like obiection against my Definition, because carnall Gospellers may easily perswade themselves, they trust in Christ for salvation, and that their sinnes are forgiven them for his sake.

I answer, that iustly they cannot; because both in the opening of my Definition already, as also in the Rules hereafter following, I have shewed what be those gifts and graces of the Spirit, which he workes in Christians, namely, to prepare them thereunto, before they doe or can beleeve in Christ; so that by these they may know, whether their trust in Christ, be a true trust in Christ or no, and upon good grounds or counterfeit. Whereas by the doctrine [Page] of their definition, & nature of a saving faith, they give no such Rules, to try whether their assurance of salvation bee true or no, in as much as they teach that faith in Christ, (that is, if their exposition of the nature of a saving faith be true, a full assurance of salvation by Christ) is the first grace that is wrought in Christians; so that there is no meanes lest to try whether their assurance of salvation bee true or coun [...]fet; or whether they have any sound grounds in them, of this their assurance of salvation.

So that there beeing by their Doctrine, no graces of the Spirit, wrought in them, to prepare them to this faith or assurance, it must needs follow, that they have no grounds of this assurance; and consequently, that this assurance and perswasion of salvation, is not a saving faith; and that therefore their Definition of a saving faith, must for all this, nouzle up carnall Gospellers in their profanenesse.

By these five reasons, I hope it may appeare to the understanding, and iudicious Reader, that a saving faith in the nature of it, (as it iustifies us) is not an assurance of salvation; and that to beleeve [Page] in Christ for salvation, is not to be fully perswaded of salvation by Christ; and that therefore consequently, the Definition of a saving faith, that is made by some Lutherans, and which describes the nature of it, to consist in assurance and perswasion of salvation, is not good.

§ 8 But lest any man should chance to reade some of their Bookes, translated into English, or stumble at some places of Scripture, that seeme to give light or strength thereunto, therefore will I take a little more paines to answere some Reasons, and Arguments, that happely may bee brought in defence thereof; and will alledge them, as Obiections against that which I have said.

Arguments of the LutheransThe Arguments that may be alledged in their defence, are taken from such places of Scripture chiefly, as attribute to faith; and the faithfull, either assured perswasion, as Rom. 8.38. 2. Tim. 1.12. or certaine knowledge, as 1. Ioh. 4.16. or full assurance, as Heb. 10.22. from whence they would inferre, that faith in Christ, is an assurance, or assured perswasion, or certaine knowledge of salvation by Christ.

To all these three Obiections I purpose [Page] to make one generall answere; and the rather, because it will agree fitly to them all, and it will fully answere them all.

My answer is this, That neither any of the Reasons severally,§ 8. The generall answere to the obiections. nor all of them ioyntly considered, nor their proofes doe make good that, for which they are alledged. For the point to be prooved is, That faith (as it iustifies us) is an assurance, or certaine perswasion of salvation; but the Texts alledged, proove this onely, That faith doth bring a full assurance, and certaine perswasion of salvation to them that have it; as being the effect and consequent of faith in Christ, as shall appeare by and by in the particulars.

Now who knowes not what great difference there is betwixt these two sayings; To beleeve in Christ for salvation, is to be assured of salvation by Christ; and this, To beleeve in Christ, will bring assurance of salvation to them that beleeve, who cannot see a cleare distinction betweene these two Propositions? Faith is assurance of salvation, namely, in the nature of it, as it iustifies us, and faith will bring assurance of salvation to them that have it, namely, as an effect of it, which I have [Page] often affirmed, and which is all that can bee concluded, out of the Texts alledged.

If any can and will directly conclude more, namely, that the perswasion, or the assurance, or the knowledge that is there attributed to faith, doe shew the very nature, and forme of faith, as it iustifies a sinner, I will yeeld the cause; in the meane time, they are all insufficient, because they speake of perswasion, assurance, and knowledge in faith, as the effects thereof onely.

And that the Texts alledged, doe speake of perswasion, assurance, and knowledge, not as if they were the acts of faith, whereby those persons were iustified, or were to bee iustified, to whom they are applyed, but onely as the effects of the faith of those, who were already iustified, shall bee made plaine in the particulars.

1. OBIECTION answered: From Rom. 8.38. 2. Tim. 1.12.

§ 9. Particular answeres to the obiection.The first Text concernes Paul the Apostle, who though hee say of himselfe, that he is certainely perswaded, that nothing shall be able to separate him from Christ, yet cannot this proove, that this certaine [Page] perswasion of salvation was the act of faith, whereby he was iustified in Gods sight: 1. because then Paul should have beene iustified, by beeing assured of iustification, or salvation, which I have proved impossible before.

2. Because the perswasion, or assurance of salvation that was in Paul, was such a thing in nature, and was so wrought, as it is in all the rest of Gods children; but their assurance of salvation, is an effect or consequent of their faith in Christ, as hath beene prooved by two Arguments before, and therefore must Pauls assured perswasion of his salvation be the like.

2. OBIECTION answered from 1. Ioh. 4.16.

The like may bee said of the second § 10 Text alledged out of the Epistle of Iohn, wherein though he say of himselfe, and the rest of the faithfull, to whom hee writes, that they did know, and beleeve the love of God towards them, viz. in their salvation, and therefore were assuredly perswaded therof; yet will it not thence follow, that this knowledge and beleefe of theirs, was the act of faith, whereby [Page] they were iustified, because those words doe not set downe their first knowing, or beleeving their salvation, which is the point to be proved. For the first act of their saving faith, was trusting to Christs merits for salvation: and this they had done long ago, namely, at their first conversion, as appeares, because he wrote this Epistle for the confirmation thereof. But the act of their faith, which the Apostle mentions in the place quoted, was but an effect of that trust, as is evident by this, in that it is caused by their feeling of their love to God and their brethren, as is plaine by the context; now the feeling of our love to God, and our brethren, must needs proceed from the feeling of Gods love to us; and the feeling of Gods love to us, must proceed from faith in Christ, in whom God hath loved and redeemed us;Gal. 5.6. because faith workes by love.

I confesse, that knowing of Christ, is sometimes put for beleeving in Christ,Ioh. 17.3. yet this is not; because to beleeve in Christ, is certainely to know, and to be fully assured of salvation by Christ: (for then would it follow, that every one that knowes Christ, should be fully assured of salvation, which is [Page] evident to the contrary, in tender consciences) but either, because a certaine knowledge, & perswasion of the power and truth of God, begets faith in Christ, and makes us trust to him for salvation; or because faith in Christ brings in time and measure, assurance and perswasion of salvation, to them that have it.

I acknowledge,Iob 19.15. that Iob knew his Redeemer lived, but this knowledge onely, iustified him not: first, because he was iustified before, chap. 1.1. 2. because it was knowledge but of Christs Resurrection, and his owne; whereas a saving faith, is first a beleefe in the death of Christ,Rom. 8.34. and afterward in his Resurrection. Thirdly, because if this knowledge onely iustified him, then his trust in Christ did not iustifie him at all; which is impossible, seeing it is the chiefe act of faith, whereby wee are iustified.

3. OBIECTION answered: From Heb. 10.22.

The third Text of Scripture, wherein § 11 Paul exhorts the Christian Hebrewes to draw neere with a true heart, in full assurance[Page]of faith, is to as little purpose as the former.

First, because though hee attribute Plerophory, or full assurance to faith: yet will not this prove, that faith in the forme, nature, and being of it, as it iustifies, is a full assurance or Plerophorie of salvation, because the Apostle attributes full assurance to faith, not as meaning to define a saving faith, in the nature of it, as it iustifies us (for then hee would have said, Let us draw neere in faith, or full assurance,) but he describes it by the fruit; and therefore he saith in full assurance of faith; as noting, full assurance, to be but the effect of faith, which I contend for. So that no man can hence conclude, that a saving faith (as it iustifies us) is a full assurance of salvation, which is the point to bee prooved; no more then they can prove, that faith in Christ (as it iustifies) is ioy; because the Apostle attributes ioy to faith, and speakes of the ioy of the faith of the Philippians. Philip. 1.25.

They may indeed conclude from thence, that a saving faith is a cause of ioy,Rom. 5.1. & 15.13. to the hearts of Christians; which is also plainely confirmed in other places, even as they may indeed conclude [Page] from Heb. 10.22. that a saving faith is a cause of full assurance of salvation: but they cannot proove, that a saving faith (as it saves us) is an assurance of salvation, which is the point to bee prooved.

Secondly, because if the Text alledged out of the Epistle to the Hebrewes, could prove the point in question, then should the words, Let us draw neere in full assurance of faith, bee an exhortation to the Hebrewes, that were not already iustified, to teach them, how they might be iustified, viz. by drawing neer in full assurance of faith; that is, by being fully assured and perswaded of salvation by Christ; (for that is the point to be proved, viz. that a saving faith (as it iustifies us) is a full assurance of salvation, and that to beleeve in Christ, is to be fully assured of iustification by Christ;) but the words are an exhortation to the Hebrewes, that were already iustified, as appeares by the next words, vers. 23. where he exhorts them in generall to hold fast the profession of their faith without wavering, part of which was a saving faith; which implies, they had faith already, and therefore were already iustified: (for they could not [Page] hold fast that they had not:) so that the Apostle speaking not of the nature of faith as it iustifies, but of the effect of faith only in them that are iustified, nor speaking to them that are not iustified, to teach them how they might be iustified: but to them that are iustified, to teach them how they may with more boldnes, continually craue the pardon of new sinnes in weakenesse committed, and get more assurance of the forgiuenesse of the old: I cannot for my part see, how the place alledged can proue faith to be a full assurance of salvation.

There be many other Texts of Scripture,Heb. 11.1. besides these, that attribute perswasion, assurance & certain knowledge of salvation, vnto Faith: but (I suppose) they may all be satisfied by some of the answeres that I have already made to the place before alledged.

To conclude then, though it be most sure, that Heaven and eternall life shall in the event most certainly bee attained by all those for whom it is prouided. First, because they are ordained to it by God,Ephes. 1.1. and hee cannot faile of his purposes.1. Pet. 1.18. Secondly, because it is purchased for them by Christ, and his bloud cannot be [Page] shead for them in vaine. Thirdly, because they are fitted to it,1. Pet. 1.5. and kept for it. Fourthly, because the possession thereof is already taken, and kept by Christ their elder Brother: yet neither doe the faithfull for whom it is prepared, come to be sure of it presently,Ioh. 14.2, 3. and as soon as euer they haue faith in Christ (wch they needs must, if faith in Christ for salvation, were in the nature and forme of it an assurance of salvation) nor are they alwayes alike sure of it; nor are they continually so sure thereof, as that they can never at any time (after they have beleeued in Christ) come to doubt thereof; nor yet doth the assurance of their salvation depend on the nature of their faith, as it iustifies them,) or on their faith simply, but chiefly on the truth, goodnes, and power of God, that hath made this Covenant with mankinde,Ioh. 3.16. that whosoeuer beleeues in Christ shall be saved; and upon the worthinesse & perfection of Christ, for whose sake it is freely given us:Rom. 6.21. but assurance of salvation depends upon faith, onely as it is the condition of the Gospell, required of us, and wrought in us, to make us capable of the same; and this assurance of salvation is increased [Page] in us, by faith, as it is a grace of God in us, producing many holy effects of the continuall feare and loue of God and our brethren; and many comfortable effects of peace with God, and ioy in the Holy Ghost, the first fruits of the Spirit, and the earnest penny of our heauenly inheritance.

I grant, the faithfull shall have assurance of salvation before they dye, and they shall have it by faith; but they haue it not by faith simply, as if the promise of the Gospell were,Note. either, that he that is assured of salvation, shall be saved, or he that beleeues in Christ, shall be assured of salvation; but because the promise of salvation is made to faith in Christ; and so they that haue this faith, are persons to whom salvation belongs, God being by his righteousnesse, true of his promise, by his greatnesse, able to performe it, and by his goodnes willing.

That men shall certainly bee saved, and that they are sure they shall bee certainly saved, are two different things, the former implying a certainty in respect of GOD, and of his Word, that because hee hath promised salvation to them that beleeve in Christ, therefore [Page] they shall certainly bee saved in the event; and this certainty of salvation shall bee attained, though in this life men never come to bee sure thereof in their soules, as in the case of infants, who being elected of God, shall certainly bee saved, though they were never sure of it in their soules: and the latter implying a certainty, in respect of the persons that are to bee saved, that they have an assured perswasion that wil not deceive them, which they may want for a time, after they have beleeved in Christ: and yet bee beloved of God, and bee beleevers in Christ and in the end bee certainly saved notwithstanding: and therefore the nature of faith as it iustifies, cannot consist in assurance of saluation, nor the nature of beleeving in Christ to salvation, in our being assured in our soules, that wee are saved, as is supposed.

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CHAP. IIII. Of the use and application of this first Rule.

AFter the explication and confirmation of the trve Definition of a saving faith, and the confutation of the false; it remaines that for the closing vp of this Chapter, I make some application thereof, by way of exhortation, admonition, and consolation; My exhortation shall be to Protestants, Papists, and Lutherans: the admonition to Atheists, Papists, and carnall Gospellers: and the Consolation to all trve beleeving and sincere Christians.

1. Exhortation.My Exhortation to Protestants is, that they would examine themselves; first, whether ever they knew what it is to beleeve in Christ, and understood wherein the nature of faith (as it iustifies) doth consist: namely, as I haue delivered it, that accordingly I may aduise them.

It may bee, by tryall many shall finde that this was all they understood of a [Page] saving faith, that it was a beliefe, that there was once such a one as Christ, that came into the world to save sinners, and that to beleeve in him, is to have a good hope, that he shall speed as well as others, and bee saved by him, as well as they. Now if by examination they finde themselves only to be beleevers in this fashion, and to bee wholly ignorant of the nature of faith, as I have declared it; then have they great cause, first, to be ashamed of themselves, in that they haue been so long ignorant of the nature of so precious and necessarie a grace of God as faith is. Secondly, to feare that as yet they have not a saving faith. For I know not how they can have it, and bee wholly ignorant of the nature of it, what it is; seeing it is only wrought, in men and women of understanding; ordinarily, by the preaching of the Gospell: and that preaching is made effectuall to the working of it in them, by enlightening of their mindes, with the knowledge and understanding of the points of the Gospell; one whereof is the Doctrine of a saving faith, which is the condition of the Gospell required of all those that shall be saved by Christ. Thirdly, to use [Page] all good meanes, for time to come, to gaine the knowledge of this point, to the end they may know they are on a sure ground for their faith and salvation.

But if by examination they finde, that they rightly and cleerely understand what a saving faith is, and what it is to beleeve in Christ for salvation; then have they cause to be thankefull to God for inlightening their minds with this knowledge,Math. 16.17. which flesh and bloud, nature and the world hath not revealed to them, but the Spirit of God, who hath left others in the darknes of ignorance and infidelitie; they have reason likewise to settle their iudgements in the truth therof, by arguments from the Word of God, such as these be, that I have alledged, to the end they may continue therin, & may not be perverted, & corrupted, with the other two false opinions of the nature of a saving faith. Yea, they are not to content theselves herewith, namely, with the knowledge of the nature of a saving faith, and with this, that they understand what faith in Christ is, or what it is to beleeue in Christ for salvation: but that they never give over, till they get the grace of [Page] faith it selfe, to the end they may take the benefit by the knowledge hereof, while they live, and receive the end of their faith when they dye. 1. Pet. 1.9.

2. Secondly, my exhortation is to Protestants, to examine themselves whether they stedfastly beleeve, that faith will indeed iustifie all those sinners that have it: and consequently that it will iustifie them, if they beleeve in Christ; for except we more then know the nature of a saving faith, and except we more then thinke or gesse that faith will save us: viz. except also wee stedfastly beleeue this, for an undoubted truth of God, that every one that beleeues in Christ, shall be saved, we shall not have incouragement enough therevnto. For except our soules be satisfied touching this truth we may still doubt, whether it may not come to passe, that for all our faith in Christ, wee may bee damned; which whosoeuer doth, hath little incouragement to beleeue in Christ for salvation, specially if withall it come into our minds (which it may easily doe by Satans suggestion, and the accusation of our consciences) that wee are sinners by originall corruption, and actuall transgression, and therefore lyable [Page] to all Gods curses: and that therefore it is unlikely that one grace of God, namely, faith, should be sufficient to save us. To settle us therefore in this beliefe of this point, that faith in Christ will save us, we are to meditate:

First, on these places of Scripture, Act. 13.39.Act. 13.39. Rom. 1.17. & 3.28. Gal. 2.16. & 3.1. Gal. 3.11. Rom. 1.17. Rom. 3.28. Gal. 2.16. & 3 11. the effect whereof is, that though we be sinners in our selves, yet shall wee be iustified by faith in Christ. Not that we shall be pronounced to be iust in ourselves, formally, and properly: for so they onely are that never broke Gods Law, as all iustified sinnes still doe, Iam. 3.2.Iam. 3.2. but that our sinne [...]s shall be forgiven us, and wee accepted as righteous in Gods sight, by faith, in the death and righteousnesse of Christ, and shall hereby bee as capable of Heaven, through Gods mercifull promise, and Christs precious merits, as if we had never sinned.

Secondly, we are to consider, that God having in his wisedome, and goodnesse, devised and set downe a course, and way of salvation, which is faith in Christ, and appointed it, to be the condition on our part, requisite to salvation, and in his Word promised, to accept [Page] of it to that end, will surely give power to his owne ordinance, to effect that for which hee hath appointed it. So that nothing shall let, but that they who have this faith in Christ, shall undoubtedly attaine to salvation by it, according to Gods purpose, and promise.

And let all Protestants assure themselves,2. Reg. 5.10. to the 15. that as Naaman whilest he doubted, whether his washing seven times in Iordan would cure him of his Leprosie, hee would never use the meanes: but afterwards, when he was perswaded of the truth of the Prophet Elisha's word, and went, and washed himselfe accordingly, he was cleansed of his Leprosie: euen so, as long as Christians either doe not know, or not stedfastly beleeve this for a truth, that God will save them, if they beleeve in Christ, they will have little heart to goe unto him:Heb. 11.6. Rom. 3.26. but when they beleeve that Christ is, and that hee is a iustifier of them that beleeue in him, then will they willingly seek unto him for salvation. And so much of the first exhortation.

My second exhortation is to Papists, or such as are popishly minded (if any chance to reade this Treatise:) First, [Page] that they would take notice, not onely how palpably erronious their Priests and Iesuites are in their doctrine of a saving faith: but also how dangerously iniurious they are to the poore & simple Catholikes, in that they conceale from them the doctrine of the true faith, that must and will save them, viz. trust in Christ: and onely teach them that, which neither can, nor will iustifie them, namely, a beliefe of the truth of the Word.

Herein they shew themselves either grossely ignorant, in not beeing able to understand so cleere a point, and then what becomes of the blinde that leade the blind, Math. 15.14. but that they both fall into the pit? or else enuiously impudent, in not teaching them a duty so necessary to their salvation: and then may you see they are the right heires of the Scribes and Pharises,Luk. 11.52. that keepe from men the key of knowledge, and shut up the Kingdome of Heaven from them, neither entring in themselves, nor suffering them that would, to enter in: that is, neither beleeving in Christ themselves, nor suffering you to beleeue in him, that you might bee saved.

If the harme that comes hereby, were [Page] to themselves alone, it were the lesse; but because it redounds to the endangering of the salvation of so many millions as are herein seduced by them, you had neede looke about you, and provide for your owne salvation, when they have no regard of it: except you care not to go to hell, so it be with the company of your Priests.

I pray you therefore consider (and the Lord open your minds and hearts to regard:) If God have in his Word commanded all Christians (if they will be saved) to beleeue in Christ, as wel as to beleeve the truth of his Word,See Rhemish Translation. as is plaine by Ioh. 3.16, 18. 1. Ioh. 3.23. Will you Catholikes thinke to be saved, onely by beleeving the truth of the Word? without beleeving in Christ? Can you thinke to bee saved by any other way, (that is) by any more, or fewer kindes of faith, then hee commands? Doth God say, that a beliefe of the truth of the Word, is not all the faith which hee requires of men to salvation; and will you beleeve your Priests which teach you it is all? Will you therefore not beleeve in Christ, and so be condemned, because your Priests doe not teach you this faith, but onely a beliefe of the [Page] truth of the Word? What will it doe you good,Ezek 3.18. Luke 12.46. that your bloud must be required at their hands, when you your selves notwithstanding shall dye in your infidelitie? But you will say, you doe beleeve in Christ.

It may be you beleeve there was such a man as Christ, and that hee dyed and rose againe, and that the Sonne of the Virg [...]n Mary was he: (all which the Divels doe beleeve) but you doe not beleeve in Him, that is, trust unto him for salvation; and I prooue it thus: You trust not in Christ, except you bee taught it by your Priests; your Priests doe not teach you to trust in Christ, because they teach you that God requires it not; and they teach you that God requires not trust in Christ unto salvation, because they teach you that all the faith which he requires to salvation, is onely that they beleeve the truth of the Word, (as hath beene prooved out of their owne Doctors) and it hath beene evidently prooved, that a beliefe of the truth of the Word is not faith in Christ: for faith in Christ, is a more excellent kinde of faith, then a beliefe of the truth of the Word.

In the second place I would exhort Catholikes, not to content themselves [Page] with their Romish faith,Jam. 2.19. Mar. 1.24. (which is no better then the Divels faith) nor thinke that an assent to the truth of the Word will be faith enough to save them. Will they bee saved? they must bee saved by Christ: will they be saved by Christ?1. Tim. 1.15. Ioh. 3.16. it must bee by trusting in him: will they trust in him?Ephe. 2.8. Rom. 10.14.17. it must bee wrought in them by God. Is trust in CHRIST wrought in them? it must be by teaching or preaching: and they preach no such doctrine in the Popish church (or if they do in some place, & vpon some occasion, they contradict again in, [...] vpon another) for they teach that God onely requires that faith, which is a beliefe of the truth of the Word; wherefore they must come out from the Church that teacheth not truely the way of salvation, and ioyne themselves to that which doth: for though they beleeve the whole Word of God never so stedfastly, and that upon Gods owne authoritie, yet if (over and above this faith which the Church of Rome counts needlesse, because it doth not teach it as required by God) they trust not in Christ, they cannot possibly bee saved.

For as the Iewes could not enter into the Kingdome of Heaven,Math. 5.10. except their [Page]righteousnes exceeded the righteousnesse of the Scribes and Pharises: no more shal Papists enter into Heaven, except their faith exceed the faith taught by their Scribes and Pharises, I meane the Priests, and Iesuites of Rome; & as the Lord wil one day say to those Preachers that plead, Have not wee prophesied in thy name, and done great workes? Math. 7.22. Depart, I know you not: so will he say to such as plead, Have we not honoured thee, by beleeving thy Word, upon thine owne authoritie, without evidence of reason? Depart I know you not.

I grant, indeed, that such as assent to the truth of the Word, and beleeue the Gospell, are not farre from the Kingdome of God: but are well prepared to beleeve in Christ, because they have in them that which is the roote of a saving faith. For by beleeving the Gospel, which promiseth salvation to them that beleeve in Christ, men are perswaded to beleeue in Christ for salvation, according to the Gospell:Simil. and yet as he that is set out, onward of his iourney, and is gone a good way, shal never come to the end of his iourney, if he sit downe and stay halfe way: So those Catholikes that are going towards Heaven by an [Page] historicall faith, if they stay there, and content themselves therewith, and never labour for faith in Christ, shall neuer come to heaven; namely, because they come farre short of that faith, which God requires of all those that come thither. For their Historicall faith shall be so farre from saving them, that it shal rise vp in iudgement against them; because being so forward towards heauen, by an historicall faith, or a beliefe of the Gospell, they notwithstanding stay there, liue, and dye therein, without trust in Christ, which onely is a saving faith.

That which I have said in confutation of the Popish and Lutheran Definitions, of a saving faith,§. 2. Admonition. may bee a ground of admonition:

First, to Atheists (if any such will reade this Treatise) that they learne to feare and tremble, because of their Infidelitie: for if they who have some faith (as the Papists) that come so neere to a saving faith, that they beleeve the Gospell, may yet be without a saving faith, and be damned; if they live, and dye in this faith only, without faith in Christ; then what shall become of them, and where shall they appeare, that have not [Page] so much as a beleefe of the Gospel, or that the Bible is the Booke of God. Surely Antichrist himselfe,Iam. 2.14. Marke 1.24. and the Devils of hell shall rise up in iudgement against such Atheists, seeing these beleeve, and so do not they.

Secondly, my admonition is to carnall Gospellers, that they bee not presumptuous, to thinke they have a saving faith, viz. because they say they are sure they shall be saved; and they are fully perswaded they are Gods children, and that they would no way doubt of it, for all the world; let such (I say) feare, lest their hope make them ashamed: for this is not the witnesse of the Spirit of God, but a delusion of Satan: it is not to comfort them, but to feed them fat to the day of slaughter; for as, except Christ be the Rocke of the faith of Christians, whereon it is built, their faith will faile them in temptation: so except faith in Christ bee the foundation of the assurance of salvation, their assurance will faile them also.

3. To all Protestants, that they take heed both of the Popish, as also of the Lutheran Def [...]nition of a saving faith, which I have confuted: if happely they [Page] may light upon either of them, in bookes translated into English. If my Booke had beene written in Latine, so that it might have come to the hands of the Learned in the Lutheran Churches, I would have intreated them, in consideration of my Reasons against it, to have expunged, and put out of their Catechismes, and Treatises of Divinity, such Definitions; and not to have inserted the like into their Sermons to their people. But because I am out of hope, to prevaile in that kind with them, I will onely content my selfe to have admonished my owne Countreymen, to take heed of such Definitions in any of their bookes, translated into English, when they read them, for feare of the dangerous consequences thereof.

In the last place,§ 3. Consolation. that which I have said touching the confutation of the Lutherans opinion of the nature of a saving faith, may be a sure ground of consolation to them, that having a saving faith, are yet afflicted in conscience, because they want assurance of their salvation. For such have no cause of despaire, or of discouragement, as long as with a heavie loaden soule, hungring for mercy, they trust in Christ, [Page] and cast themselves wholly upon his merits, for salvation, according to the Gospell; for (as hath beene said) the condition of the Gospell required of sinners to salvation, is not a comfort, but a duty; not an assurance that they are saved, but a trust in Christ that they shall be saved. So that, as long as they rest on Christs merits, seeke to no other meanes, but with such a heart, as hath beene said, seeke to Christ for salvation; assoon as they have beleeved in Christ, they are in Gods sight iustified sinners, though they doe not presently feele by the witnesse of the Spirit, a full assurance, that they are saved.

Besides, what an absurd thing were this, to say, that the meaning of these words of the Gospel, Christ died for all those that beleeve in him, should bee this: Christ died for all those that perswade themselves fully he died for them; and that the meaning of this Proposition, He that beleeves in Christ shall bee saved, should be this, He that is fully perswaded and assured of the forgivenesse of his sinnes by Christ, shall be saved?

On Gods name let Christians labour continually, by the use of the meanes prescribed to that end, to feele the [Page] comforts of faith, and for more assurance every day then other of their salvation, or that they shall be saved: but let them not therfore iudge themselves to be no good Christians, nor to have a saving faith, viz. because they have not a full assurance of salvation; for assurance of salvation is more faith, then God requires of Christians to iustification; and it is not of the nature of faith, as it iustifies.

For as a tree may bee a good fruitetree,Simil. though in Winter it have no fruit on it: so a Christian may bee a true beleever in Christ, though at some time of temptation hee want the fruit of his faith, I meane, the feeling of the heavenly comforts thereof; whereof, more hereafter, God willing.

Wherefore comfort your selves, O yee, that are tender-hearted, and troubled-minded Christians, because you feele not the assurance of your salvation, in asmuch as the condition of the Gospell is not, That hee that beleeves in Christ shall bee assured of salvation, but that hee shall bee saved: so that, though thou never have in thine owne soule a feeling of assured perswasion, that thou art saved, yet as long as with [Page] a heart mourning after Christ, and gasping for him,Psal. 143.6. as the barren land for water; thou cast thy selfe upon him, and hang on him still for salvation, with trust unto the merits of his death and obedience, thou shalt in the end and event certainly be saved; because God that hath made promise, (that he that beleeves in Christ shall be saved) is faithfull and true, mercifull and good, mightie and able to performe it.

Build therefore thy comfort on thy faith, and thy faith on Christ, and feare not; and build the assurance of thy salvation, not on thine owne feeling, which may deceive thee; but on the truth, goodnesse, and power of God, which cannot faile thee. And thus much of the first Rule, or Interrogatorie, by which Christians may examine themselves, whether they have a saving faith, namely, by trying themselves, whether they understand what manner of Grace a saving Faith is; in opening whereof, I have beene the larger, because the difficulty of the point required it: for it was necessarie, that I should at large make plaine this point; because the true understanding hereof, will make all the rest of the Treatise the [Page] plainer. I come now to the second Rule which is this.Rule 2.

THE SECOND RULE.

CHAP. V. Whether doest thou understand the use, and end of faith in Christ?

I Will be briefer in the handling of this second Rule, then I was in the first, because it wil not need so long a Discourse; and the rather, for that the former will give light to the latter. For those words of the Definition, (whereby a sinner trusts in Christ for spiritual and eternall blessednesse) doe evidently shew, that the end of faith, is to bring us unto salvation, and perfect blessednesse; in which respect the Divines generally with one consent, call it a saving faith.

Howbeit, because it will not happely so clearely be discerned of all; therefore for the making of it plainer, I will handle [Page] the point in a distinct Rule, and I will handle it thus: First, by shewing how needfull it is to enquire after this point. Secondly, by declaring, that it is possible for us, by inquiry to find, whether wee understand the point or no. And thirdly, by making it manifest, that it will be profitable, by enquiry to find out, whether we understand, what the use and end is of a saving faith.

1. It will bee needfull to enquire, whether wee understand the end and use of a saving faith, because else, wee cannot tell directly, whether we understand it or no; for without this tryall we may mistake it, and thinke it was appointed for some other use and end, then indeed it was; by reason, wee are by nature not onely ignorant of these spirituall graces, but also well enough content to be nouzled up in the ignorance of them. For wee may imagine with the Iewes, that the use of our faith is onely to procure us temporall blessings, as they beleeved in the Messiah for a temporall kingdome onely.

To the end therefore, that wee may know, whether we understand it or no; and accordingly be affected with it, it is needful that we make enquirie, whether [Page] we know the use and end of it to be this, namely, to save our soules; that is, to procure unto them forgivenesse of sinnes, and eternall life in heaven, (concerning the manner whereof, and how it saves us, and is a meanes to that end, shall bee considered in the next Rule, God willing) onely in this place I thought good to speake of the use, and end of it, in generall.

2. But although it bee needfull to search for the understanding of this point; yet if it were impossible by search to find it out, we were never the neerer; therefore will I make it plaine, that by inquiry we may find it out. For if we search the Scriptures, (particularly those that speake of the Gospell, or the Covenant of grace) they will evidently shew, this to be the end thereof; as shall appeare by the good things promised unto it. For unto faith in Christ, (that is) to them that trust in him, is promised, that they shall not perish, Ioh. 3.16. Ioh. 5.24. but have everlasting life; that they are translated from death to life;Act. 10.43. that they shall obtaine remission of sinnes, and be iustified from all things, from which they could not be iustified by the Law of Moses:Act. 13.39. which the Apostle Peter also doth plainely shew, where [Page] speaking of the true faithfull, hee saith, they shall receive the end of their faith, which is the salvation of their soules. 1. Pet. 1.5.9. So that by these and the like places of Scripture, if we commune with our owne hearts, and aske our consciences concerning these promises, we may easily tell, whether we know the right use and end of a saving faith, or faith in Christ.

3. But though it were easie for us, to find out the use and end of faith in Christ, and whether we know, and understand it or no, yet if this were not profitable for us, we should have little encouragement to go about this examination. It is therefore fit to shew the profit of this examination, which consists in this; that knowing by the Scriptures the excellent use and end of it, we may labour to get it, if we have it not, or to increase it, and strengthen it, if we have it; yea to use and exercise it every day, by beleeving in Christ, for the pardon of the sinnes of every day, in faith craving pardon of them.

Simil.For as in Playsters and medicinal Receipts, though wee have those that bee never so good, for speciall purposes, in their severall kinds; yet if we know not their severall uses and ends, and the [Page] sicknesses, or sores, to which they are properly to be applied; wee shall have little heart to use them, and therefore they will doe us no good at all, nor any other; nay, they may doe much hurt when they are misapplyed: whereas on the other side, when we have a Plaister or Medicine, that we know is good for such a disease, or sore, we will willingly use it in our need, because wee know the right use of it, and so it becomes profitable unto us. Even so, if we know not the good that will come unto us by a saving faith, (as we cannot, except we understand the right use and end thereof) we will never care to get it. But after the knowledge thereof, we shall be careful to use it, for that end to heale our leprous, and diseased soules, that have beene stung of Satan, even unto death.

Now then, good Reader, try & examin thy selfe, whether thou knowest this to be the end of faith in Christ or no; and if thou find thou didst not know it, then be ashamed of thy ignorance, iustly fearing that as yet thou hast not beleeved in Christ: for will a man beleeve in Christ to no end? or can hee beleeve in Christ to any purpose, if not to bee [Page] saved by him? No, no, it is impossible: wherefore being ashamed of thy former ignorance and infidelitie, redeeme the time, and now learne the right and true use, and end of it. Thou mayest know it, if thou wilt search; for God hath revealed it in his Word: it will be needfull for thee to enquire, because without it, thou canst not tell, whether thou understand it or no, and it will be profitable for thee to know the right use and end of it; because hereby thou knowing the excellencie thereof, thou shalt be mooved by Gods grace, both to labour in the use of the meanes to get it, as also to increase it, for thy unspeakable comfort and salvation: for what will all the world profit thee, if thou beest not saved?Matth. 16.26. how canst thou be saved without Christ? how can Christ save thee, if thou have no faith? and how canst thou get faith, if thou doest not know the right use and end of it, namely, the benefit thou shalt receive by thy beleeving in Christ, which is the end of thy faith, even the salvation of thy soule?

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THE THIRD RULE.Rule 3.

CHAP. VI. Whether doest thou know and understand, how faith in Christ doth save and iustifie us?

THe knowledge and beleefe of the two former Rules, are very necessary, yet are not these sufficient; except withall wee know the manner, how faith in Christ doth save us: for except we be inlightened with the knowledge hereof, we may erre, by thinking we are iustified by it, otherwise then indeed we are. Thou art therfore to know and learne:

1. That we are not iustified by the habit, quality, or vertue of faith, but by the use of it, or by the act of faith, which is a beleeving in Christ; for so runnes the tenure of the Scripture.Ioh. 3.16. act. 10.43.

[Page]2. Thou must know, that the act of faith, which is beleeving in Christ, is not one act onely, once for all done, and no more; but that it passeth through the whole course of our lives, and is renewed and continued every day. For seeing we must crave pardon of sinnes every day,Mat. 6.11, 12. as well as begge daily bread; and we may not crave pardon without faith in Christ, therefore must wee beleeve in Christ every day.

3. Thou must know, that the act of faith, which is beleeving, or trusting to, or in Christ, doth not iustifie us, for any merit or vertue that is in it, but for the merit and the worthinesse of the person in whom faith trusts, or in whom we trust by faith, which is Iesus Christ, the Sonne of God, and of the Virgin Mary, who is the onely proper, and immediat Obiect of our saving faith.

Simil.For even as it is not the hand, that layes on the Playster upon a sore, that cures and heales it; but the Plaister it selfe, and the healing vertue that is in the Plaister, laid on by the hand; so is it not faith, (whereby we lay hold on Christ) that cures and saves our soules, but Christ who is layd hold on, [Page] by the hand of faith that cures us.

Wee are to know therefore, and to beleeve, that faith iustifies us onely, as the condition appointed by God, and required on our part, to make us capable of salvation, in this sence;

Whereas by the first Covenant, which was the Covenant of the Law, and of Workes, no man could attaine eternall life, because they are breakers of it; and therefore without the righteousnesse required in it. And whereas God notwithstanding will have some to live eternally, and yet not without righteousnesse, therefore hath it pleased God, who as Soveraigne Lord of all, can appoint what meanes he will, to make us capable of life; to appoint in the second Covenant (which is the Covenant of Grace) that faith shall be our righteousnesse; that is, that he will accept of our faith in Christs righteousnesse and death, instead of the righteousnesse of the Law; and that wee shall by faith in Christ, be as capable of eternall life, as if wee had in our persons actually and fully kept the whole Law, and had never sinned. So that faith in Christ iustifies us not of merit, but of fauour; not of it selfe, but by Gods appointment; [Page] not as it is in us, but as it rests on Christ; because now by the second Covenant, God requires no more at our hands, to give us interest to eternal life, then that we should honor his Sonne, by trusting to him alone for salvation: for God will accept of this on our part, in stead of the righteousnesse of the Law, and by faith in Christs perfect obedience unto all Gods secret and revealed will, all our imperfect obedience shall be accepted of him, and crowned by him in the kingdome of heaven.

If any chance to aske, why faith in Christ, above all other Graces, should be the righteousnesse, which God requires in the New Covenant, to make us capable of eternall life, and which he appoints and accepts to our iustification?

I answer, Though we could give no reason, yet must wee beleeve it to bee true, because God hath so revealed it. But the Apostle gives one reason, where he saith,Rom. 4.16. that the inheritance of Heaven comes by faith, that it might be by Grace, to the end the promise might bee sure to all the seed: that is, the promise of salvation was made to faith, or to them that have faith in Christ, that the salvation promised, [Page] might come to men, by the free grace and mercy of God, and it might be sure to them, which it could never have beene, if it had come by the works of the Lawe, because none ever could doe them.

And (if I may bee bold, according to Analogy of Scripture, to give another reason) I coniecture, that therfore faith in Christ doth iustifie us, and that we are accepted as righteous by faith in Christs righteousnes and sufferings, rather then by any other grace of God; because faith in Christ doth (more then any other grace) both most abase mans worthinesse, to whom the Covenant is made, to the end he may go out of himselfe, and emptie himselfe wholly of all trust and confidence, in any meanes within himselfe for salvation; and also because it doth most magnifie Gods free and rich mercie, and the worthinesse, and al-sufficiencie of the death and obedience of Christ, in whom the Covenant is made, to the end they may honour him onely,Rom. 4.20. 2. Thess. 1.11. Ioh. 3.33. by trusting to him so much the more confidently for salvation.

And yet lest thou shouldest collect from hence, that if thou have faith in [Page] Christ, thou shalt be saved, though thou hadst no charity, or obedience in thy life: I say, for the present (till I come to the sixt Chapter) that though faith alone doe iustifie before God, yet doth it not before men; though faith alone doth iustifie, in the act of Iustification; and when it doth iustifie, yet is it not alone in the party that is iustified: but workes doe accompany the same, to testifie the verity of the Iustification, and the truth of the faith it selfe.

Now then (good Reader) examine thy selfe concerning thy knowledge and understanding, of the manner how faith doth iustifie; and if thou hast thought that it doth iustifie, as a part of inherent righteousnesse, (as the Papists doe) or as having any vertue in it selfe to procure it, as Libertines may imagine, (that have no good workes) then hast thou beene deceived all this while: and therefore now learne to know the true manner, as I have said, to the end thou maist know both when thou beleevest to Iustification, and that thou beleevest truly, and effectually thereunto: assuring thy selfe, that though God hath ordained faith to iustifie us, yet shall it not be effectuall to that end, except [Page] thou use it to that end, in that order, and after that manner as himselfe hath appointed; perswading thy selfe, that thou shalt not attaine salvation by faith, for the worthinesse of the grace it self; but of the obiect of the grace, which is Christ; who is the Person, in whose merit faith rests and trusts for salvation: neither that thou shalt obtaine salvation by thy faith, if it be not lively, to stirre [...] thee to holines both in heart and life before God and men.

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Rule 4.THE FOVRTH RULE.

CHAP. VII. Whether diddest thou get thy Faith by the ordinary meanes, by which God usually workes Faith in the hearts of his children?

THough we beleeve, faith will iustifie us, and understand how it doth save us, yet is not this sufficient, except we know how we came by it; and therefore is it necessary that we shew by what meanes wee attained unto it. For except we can tell this, it is in vaine for us to boast of our faith.

Simil.For as when the title, and tenure of Land we hold, is called in question, it is not enough to say it is ours and we will hold it, except we shew how we hold it, [Page] and that by Deeds of conueyance good in Law, from them that had power to give, let, or sell the same. Euen so, when God or Satan shall try our faith, it is not enough to say wee have a saving faith, except wee can proue how wee came by it: viz. how it was wrought in us by him, that had right and might to worke it, & by the right meanes whereby he vsually workes it.

For as it is not wrought by the meanes, or instrumentall cause, without the efficient,1. Cor. 3.6. (because Paul may plant, and Apollos may water, but God must give the increase:) So neither in the established Church of Christ, is it wrought by the efficient, without the instrumentall; because faith comes by hearing. Rom. 10.14. Now the efficient cause, is God onely; and the instrumentall cause, is the preaching of the Gospell.

That God is the Author of a saving faith, and the worker of it in his children, I prove, not onely because it is generally attributed to the whole Deity,Ephe. 2.8. where it is expresly said to bee the gift of God: but also, because in the New Testament it is particularly attributed to each person in the Trinitie: to the Father, as where our Saviour Christ saith, [Page] No man can come to mee, except my Father draw him, Ioh. 6.44, 65.Ioh. 6.44. Verse 65. or except it bee given him of my Father: To God the Son, where Paul cals him, the Author and finisher of our faith:Heb. 12.3. and To God the Holy Ghost;1. Cor. 12.9. where Paul saith, To one is given faith by the same spirit: and therefore it is called the spirit of faith; because it is given by the Spirit;2. Cor. 4.13. there being a different worke of each Person, in the giving of faith: because God the Father giues faith, for his Sonnes sake, by the operation of the holy Spirit.

And indeed how can it choose but be the worke of God, seeing it is a worke above Nature; I meane not only aboue Nature corrupted, to which it is foolishnesse: but euen aboue the nature of man,1. Cor. 1.21. before his fall; for though Adam in his innocency had a faith wrought in him, whereby he might trust in God (if he would) to keepe him, in that estate of innocency, wherein he was created: yet had hee not then this faith in Christ; because faith in Christ, is faith in a Saviour or Mediator. Faith in a Saviour, supposes need of a Saviour: Neede of a Saviour, supposes sinne committed; and Adam committed no sinne, as long as he continued in his innocency.

[Page]If any chance to aske mee how faith can bee the gift of God, and why it should not be in our power to beleeve in Christ, when we are called to it, seeing God doth exhort and command men therevnto:

I answere, that the Lord doth therefore use such exhortations to perswade men to beleeve in Christ (though of themselves they be not able to beleeve) because the power of God doth so accompany such commandements of his, that by, and together with them, hee doth move, and incline their hearts to beleeve in Christ, and thereby workes it in them. The practice and experience whereof, wee may evidently see in the Acts, where when Paul & Barnabas preached the Lord Iesus, and exhorted them to beleeve in him: the Text saith,Act. 11.20, 21. that the hand of the Lord was with them, and a great number beleeved, and turned to the Lord: so that it can no more truely be collected, because Christ bids and exhorts them to beleeve in him, that therefore they have power of themselves to beleeve, then it can be inferred, that Lazarus had power of himselfe to reviue, and come out of the graue; because Christ bid him come forth;Ioh. 11.43. in asmuch as the power [Page] of Christ, accompanying his own commandement, was the efficient cause of making him come forth.

As touching the meanes or instrument, by which God workes faith in Christ, which is the second point: I say, it is the preaching of the Word of God; for so saith Paul, Rom. 10.17. Faith comes by hearing, and hearing by the Word of God: (that is) faith comes by hearing the Word of God preached.

For the cleering of which point, two things must bee distinctly handled and confirmed, First, what doctrine of the Word it is, that must worke faith in Christ, namely, the Gospell. Secondly, how that doctrine is made effectuall to the begetting of Faith? namely, by preaching.

The doctrine to be delivered, for the begetting of faith in Christ, must be the Word of faith:Rom. 10.8. Gal. 38.18. Ro. 10.8.15, 16. Act. 11.20, 21. Rom. 16.26. the Word of Faith, is the Word of promise: the Word of promise, is the Gospel; and the Gospel, is the preaching of Iesus Christ crucified: (that is) the preaching of that doctrine that promiseth salvation to them that beleeye ih Christ.Act. 13.39. For through Christ is preached forgiuenesse of sinnes, and by him, all that beleeve, shall bee iustified from all [Page]things, from which they could not be iustified by the Law of Moses: For although all the Word of God be good, and to be beleeved; and though other parts of the Word of God (besides the Gospell) being preached, may by Gods blessing worke in us faith in God, for temporall blessings: yet can no part of the Word worke in us faith in Gods mercy by a Mediator, or faith in Christ for spirituall and eternall blessings in heavenly things: but the Gospell onely,Rom. 1.16. which is the power of God to salvation to them that beleeve.

Indeed the Law may bee a Schoole-master to drive us vnto Christ: for the Morall Law may driue us to Christ, by convincing us of sinne,Rom. 3.20. Rom. 4.15. and of condemnation, the iust desert of sinne; yea, the Ceremoniall Law may draw us to Christ,Rom. 10.4. by telling us that Christ was the end of the Law; because all the sacrifices, and offerings thereof pointed at him, that was to come to be the trve Paschal Lambe, or Passeouer, 1. Cor. 5.7. that was to bee sacrificed for our sinnes; and all the washings and purifyings of the Law taught us,1. Ioh. 2.7. Heb. 9.14. that the bloud of Christ should cleanse us from all sinne: and yet for all this, cannot the Law worke in men, a saving faith; [Page] because it doth not so much as command it, and the Law doth not command it, because it presupposeth perfect obedience to it, which whosoever doth performe,Levit. 18.5. shall live without faith in a Mediator.

The second point considerable, in the working of faith by the Word, is touching the manner how the doctrine of the Gospell becomes effectuall to the working of a saving faith, and this is to be shewed in two particulars. First, in respect of the Ministers & preachers of it. Secondly, in regard of the hearers.

That faith may be wrought in men by the Word, two things must be done. First, Ministers must preach the Gospel (that is) expound and make plaine to the capacitie of the people, that there is mercy with God for sinners; and that hee hath made a Covenant with mankinde, that though they bee lost in Adam, Luk. 19.10. yet shall they bee sought, and found againe in Christ: though damned in themselves, yet shall they bee saved in him; and for this end they are to publish, and expound, how fit a person Christ is to save them, beeing wholly righteous, and without spot; and how [Page] able, being the Sonne of God, in whom God is well pleased;Math. 3.17. as also what hee hath already done for them and their salvation: namely, that hee dyed a bitter, and a shamefull death on the Crosse, that by his death, hee might overcome him that had the power of Death, Heb. 2.14. which is the Divell, and reconcile them perfectly unto his Father.

These points (I say) and such points as these, are to be propounded, and expounded to the people, by the Ministers of the Gospell,2. Cor. 5.19. to whom is committed the Ministerie of Reconciliation: for how shall the people heare without a Preacher? Rom. 10.14.

But though Preachers teach never so painefully, and lay open these things never so plainely; yet except the people heare these points preached: how shall they beleeve in him of whom they haue not heard? Rom. 10.14.

Now if any man be desirous to know more particularly, how God workes a saving faith by the Ministers preaching, and the peoples hearing, (I suppose) the course is this:

First of all, when the Gospell is preached, (that commands us to beleeve in Christ, & promiseth salvation to them that trust in him:) and when people [Page] come to heare, the Spirit of God doth move those that heare it, to attend to the Doctrine of salvation preached. For so we reade he did to Lydia, whose heart the Lord opened, Act. 26.14. that shee attended to Pauls preaching. For except they diligently marke the doctrine, how should it doe them good?

Secondly, upon this diligent attention, and together with it, GOD inlightens the minde to conceiue, and understand the way of salvation taught by the Gospell;Act. 1 [...].18. He turnes them from darknes to light: that the eyes of their understanding being enlightned, Ephe. 1.18. they may know what is the hope of Gods calling, and the riches of the glory of his inheritance in the Saints.

Thirdly, upon the enlightning of the minde, with some knowledge, and understanding of the Gospell, the Lord by his Spirit also perswades the mindes of Hearers to beleeue the Gospell, and to assent to the truth thereof. For so wee reade, that the Lord chose Peter, that the Gentiles by his mouth should heare the Word of the Gospel, Act. 15.7. and beleeve: yea, Paul and Apollos were Ministers of Christ, by whom the Corinthians beleeved. 1. Cor. 3.4.

Fourthly, after God hath wrought in men, a beliefe of the truth of the [Page] Gospell, he inclines their heart also, to bee affected with the goodnesse of the thing promised therein, which is salvation,Math. 6.33. and thereupon to hunger and thirst after it, that is, earnestly to desire it.

Lastly, the Lord perswades the heart, to trust in Christ for salvation, according to the doctrine affected, beleeved, understood, and hearkened vnto: as is plaine by that of the Apostle to the Ephesians, of whom he saith, that they trusted in Christ, Ephes. 1.12, 13. after they heard the Word of truth, the Gospell of their salvation, in whom also after that they beleeved, they were sealed with the spirit of promise.

Now if any man desire to bee resolved, whether the reading of the Gospel, and other good bookes expounding it, may not worke in men a saving faith:

I answere: though in the time of persecution, when there is no publike preaching of the Gospell permitted, and in places where there is no possibilitie of hearing the Gospell preached, a saving faith may through Gods blessing bee wrought by the reading aforesaid; that is, by the reading of such good bookes as expound and apply the Gospel, in the duties and comforts of it; else must we [Page] of necessity hold, al that lived, and dyed in the darknesse of Popery, and in the persecution of those times, to live and dye without a saving faith, and consequently, without salvation, (which is too hard a censure to passe upon them) because they had no preaching but reading only: they could heare no Sermons, but onely reade good bookes in secret: yet, I say, that in a setled Church (such as England is) where there is a Ministerie established, and authoritie given to preach the Gospell, and where there is preaching to be had; in this case, the preaching of the Gospell is the ordinarie meanes, whereby God is pleased to worke in men a saving faith.Rom. 10. For when Paul saith; How shall they beleeve in him, of whom they have not heard? and how shall they heare without a Preacher? and when hee affirmeth, that it pleased God by the foolishnesse of preaching, 1. Cor. 1.21. to save them that beleeve: what can wee collect lesse, then that the preaching, that is, expounding and applying of the doctrine of the Gospell, is the ordinarie way which God hath appointed to worke faith in Christ withall; so that whosoever may have preaching, but will content himselfe with reading; I [Page] know not how faith in Christ should be wrought in him, that despiseth the ordinance of Christ, which he hath appointed for that end.

Now then, to the end I may upon these premises, draw to a conclusion of this Rule; I humbly pray the Reader to examine himself by this Rule: Hast thou lived, where the Gospell hath beene preached, and in a Parish, where the Doctrine of the way and meanes of salvation hath beene published, and laid open? examine thy selfe whether thou hast come to heare it, and being come, hast attended to it, and by attention hast understood it; and after the understanding of it, hast beleeved it, and assented to the truth of it; and upon the beliefe thereof, hast been affected with the desire of salvation offered in it. If thus God haue wrought in thee, and after this worke, thou hast come to cast thy selfe on Christ for salvation, according to the Gospell: then hast thou a good evidence indeed, that God wrought kindly upon thee, and thou maist safely perswade thy selfe, that thou camest rightly by thy faith in Christ; and that it is truely wrought in thee; because it hath beene wrought by the direct [Page] meanes, which is the preaching of the Word, namely, the Gospell; and by that manner of efficacie▪ by which it becomes usually powerfull to the working of a saving faith in others.

Otherwise, if thou say thou beleevest in Christ for salvation, and trustest to Him alone for it, and thou commest by this faith but by tradition onely, either because thy Parents and friends that brought thee up, are of this faith, and Religion; or because the King of the Country where thou livest, doth publikely professe, and defend this faith: If thou hast never been a diligent hearer of Sermons, but one that hast contented thy selfe with bare prayers, service and reading, and contemned preaching; or if thou hast heard any Sermons, they have beene matters of History onely, or Moralitie, and not the Gospell; or if thou hast come to heare the Gospell preached, thou hast usually slept, or lookt about, or read on some other prayer booke, or thought on some other matters: so that thou couldest not attend; or if thou didst attend, yet thou carest not for the understanding of points delivered, or doubtest of the truth of them; [Page] or if thou didst beleeve them, yet wert not affected with them, to desire salvation earnestly in the use of the meanes: then cannot I see how thou shouldest have a saving faith wrought in thee.

Wherefore my exhortation hereupon is; first, to Ministers, that they in zeale of the glory of God, and of the salvation of soules, be painefull in preaching the Gospell specially, because it onely is the meanes to worke in their people a saving faith. Secondly, I exhort all people which have the preaching of the Gospell, (but as yet have not faith in Christ wrought thereby through their owne carelesnesse,) that they attend unto Gods ordinance, that they labour to understand the doctrine of the Gospell, and to beleeve it; yea, to bee affected with it, that so they may bee moved to beleeve in Christ, for that salvation that is offered them therein: assuring themselves that God having already set in his Church a way to save soules by, and to worke faith in men for the attaining of salvation; and having ever since the Apostles time, ordinarily followed that course onely, in the Church of Christ: Hee will not now for their sakes deuise a new way [Page] to worke a saving faith in them; and the rather because they are open neglecters, and contemners of the ordinary meanes.

Simil▪For as when the Lord having created and appointed the creatures that grew out of the earth for mans foode, and commanded the eating and drinking of them, for the continuance and preservation of life; if any man shall neglect these ordinary meanes, and will not eate and drinke of them, but expect new creatures, and meanes for foode and maintenance of health and strength, the Lord will not give them, but iustly suffer that man to die, because he willingly starues himselfe: euen so now that the Lord hath ordained, and appointed meanes of spirituall foode, to nourish the soule to eternall life, which is the preaching of the Gospell, and given us the same, hee will not deuise nor raise vp a new meanes to thee that despisest the old; not an extraordinarie to thee that contemnest the ordinarie, because thou imaginest the meanes to bee either needlesse, or fruitlesse, idle or insufficient. Specially when thou mayest (if thou wilt peruse the Scriptures) see aboundance of [Page] examples of Christian men, in whom this saving faith hath beene wrought by the preaching of the Gospell; as namely, Act 4.4. & 8.12. & 13.12. & 14.1. & 15.7. & 17.4 & 19.9. wherefore if thou wouldest have a saving faith wrought in thee: my counsell to thee now is (for it is not too late at any time to mend truely) that thou come to Gods ordinance, which is the preaching of the Gospell, and that thou come to it,1. Thes. 2.13. as to the ordinance of God appointed to save thee, that so thou maist be saved by it, and have a saving faith wrought in thee by the same, and it may be a sauour of life unto life unto thee. 2. Cor. 2.16. Pray God to make thee attentiue to it; by attention to make thee understand it; by understanding to perswade thee to beleeve it; and by beleeving,to moove thee to be affected with the good thing offered in it, that so the Lord may make thee trust in Christ for salvation according to the Gospell.

And to thee which art a trve Christian, and not onely a member of the trve Church, by professing the trve faith, but a member of Christ, by having it; to thee my exhortation is, [Page] that as thou hast beene already begotten to Christ,1. Pet. 1.18. by this immortall seed of the Gospell, so thou wouldest indevour to bee preserved in this spirituall life by the same: and that thou wouldest as a new-borne Babe, 1. Pet. 2.2. still desire the sincere milke of the Word of God, that thou maist grow thereby, in the comforts of faith in this world, untill thou attaine the end of thy faith, which is the salvation of thy soule, in the world to come.

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THE FIFT RULE.Rule 5.

CHAP. VIII. Whether wast thou rightly prepared to beleeve in Christ, by other gifts of the Spirit, that hee worketh in men, before they have a saving faith?

THAT a saving Faith is not wrought in men all at one instant, before the Spirit of God worke any other worke of grace in them, is evident, both because Iohn the Baptist was to prepare the way to Christ;Luke 3.4. and also because Christ himselfe saith, None can come to him, (that is, beleeve in him, Ioh. [...]. [...]5.Ioh ⟨6.44.⟩) except his Father [Page] draw him; that is, incline his heart thereunto, by some meanes teach him how to beleeve, give him power to beleeve, of one that is unfit, unable, and unwilling to beleeve in Christ, make him fit, able, and willing thereunto, and worke in him some graces, that dispose him thereunto.

1. Cor. 1.21.For seeing Christ was a stumbling block to the Iewes, and foolishnesse to the Gentiles, how could they ever come to beleeve in him for salvation, except the Lord first wrought a change in them, by enlightening their mindes to vnderstand and beleeve the Gospell, and also incline their hearts to seeke for salvation by it; not by compelling them against their wils, but by bending their wils, and (as it were) drawing them by certaine cords thereunto?

The cords by which God drawes men to beleeve in Christ, are generally two, (each beeing twined of many threds, that is, each motive perswading to beleeve upon many grounds.)

1. The Spirit of God drawes men to beleeve in Christ, by making them to know and beleeve, that they have need of Christ to save them; for they that are sicke, who feele the need of a Phisician, [Page] will seeke unto him to be cured.

2.Matt. 9.12, 13. Gods Spirit drawes men to beleeve in Christ for salvation, by causing them to know and beleeve, that there is salvation to bee had for them, who feeling their need of Christ, doe goe unto him, that is, trust in him for salvatition. For the knowledge and beliefe, that the Prophet in Samaria could cure diseases,2. King. 5.7.14. moved Naman to goe to him to be cured of his Leprosie.

1. To make men know and beleeve they have need of Christ to save them, the Lord sends them his Word, by the preaching and attentive hearing wherof, he workes in them a knowledge and beliefe,Rom. 3.20. Psal. 51.5. Rom. 5.12. not onely that they are sinners originally in Adam, and by nature, and actually in their owne persons, and by conversation, but also that for their sinnes, they are in a miserable,Rom. 3.9. to the 19. Gen. 2.17. Rom. 6.21. & 4.15. and cursed estate, because of the wages of sin, which is eternall death and condemnation.

Which points of their sinfull and damnable estate,Legall preparations t [...]o faith in ⟨C⟩hrist. the Lord causing them to lay to heart, and to be affected with them, by reason of the danger wherein they are: the laying of them to heart, causeth them by Gods blessing, 1. To [Page] feare Gods iustice, and to tremble at the consideration of his heavy displeasure,Act. 9.6. & 16.29. lest it should fall on them, as they have iustly deserved. 2. To sorrow for their sinnes, with a mournfull lamentation,Zach. 12.10. Act. 2.37. as if they were prickt at the very heart with the point of a dagger, and to grone under them,Mat. 11.28. as if they were oppressed with some unsupportable burden. 3. To confesse their sinnes▪ and their unworthinesse of salvation;Luk. 15.17, 18. & 18.13. Mat. 5.3. luk. 4.18. luk. 15.17. by reason of them. 4. To bee poore in spirit, and to acknowledge their unability to save themselves by any righteousnesse of their owne in themselves. 5.Act. 2.37. & 16.30. To consult what to doe, in this wofull and wretched case, and to enquire; whether or no, there be any meanes of deliverance for them. 6. And in the last place to have some thoughts of leaving their former evill wayes, that have brought them into this wofull plight.Luke 15.18.

And by these sixe workes of the Spirit (for nature onely doth not worke them, seeing they are wrought by the Word, and are not in all naturall men) upon the minds and wils of men, they are forwarded, and prepared to seeke for salvation, and driven thereunto, for feare of punishment, even as they [Page] are compelled and moved to seeke for a pardon from a King, who know themselves condemned to die, for some theft or treason.

2. But this is not preparation enough to faith in Christ; for if this were all, it were to little purpose: and therefore after this, there followes another worke, (mentioned before) which is a knowledge and beliefe of the Gospell, which is this, That notwithstanding their sinfull and cursed estate in Adam, and in themselves, yet is there salvation to be had for them, who feeling their need of it, with weary and heavy-loaden hearts, do seeke and repaire to Christ to be saved; which was the second cord mentioned before, by which I said, Gods Spirit drawes men to repent and beleeve in Christ for salvation.

Now to make men know and beleeve, that there is salvation to be had, for them that seeke it, the Lord by his mercifull providence sends them the preaching of the Gospell, wherein is promised salvation, by the expounding and applying whereof, they come to understand these points of Christian Religion: namely, First, who it is that [Page] must, will, and can save them, viz. Iesus Christ onely,1. Tim. 1.15 & 2. c. 5. 1. ioh. 2.1. the Sonne of God, and of the Virgin Mary. Secondly, how hee comes to be a Saviour to mankind, namely,Ioh. 3.16. & 6.27. by the appointment of God the Father. Thirdly, whereby it is that he will save, namely, by offering himselfe up a sacrifice to God his Father,Mat. 10.28. act. 20.28. 1. pet. 1.18. & 2.24. revel. 1.5. Ioh. 3.16. act. 10 43. & 13.39. mat. 11.28. and giving his life for the world. Lastly, whom he will save, namely, all those that beleeve in the Lord Iesus Christ, whom God hath sent, and trust unto him onely for salvation.

Evangelicall preparations to faith in Christ. Act. 13 48.These points of the Gospel, and such as these be, when men have heard, understood, and beleeved, then doth the holy Ghost cause them (that are ordained to eternall life) to lay them to heart, and to be affected with them, by reason of the great benefit (which is salvation) that is so freely and graciously offered to them therein, and the laying of them to heart by holy and serious meditations, moves them, 1. highly to esteem of the salvation offered them in the Gospell:Mat. 13.44. 2. earnestly to desire it, and to hunger after it:Mat. 5.3. 3. to seeke diligently in the use of the meanes prescribed to that end,Mat. 6.33. ioh. 6.27. to attaine it: 4. and lastly, somewhat more resolutely to be incouraged, [Page] in hope of pardon, to turne from their former evill wayes, and to purpose to returne to God, who offers himselfe so gracious unto such wretched sinners.

And when people are thus wrought upon by Gods Spirit, when their mind is enlightened with the knowledge and beliefe of these points of the Gospell, and their hearts affected with the necessity of having, the possibility of getting, and the excellencie of enioying so worthy a thing as is salvation; by so worthy a Person, as is the Lord Iesus; and for such ungracious persons as themselves are; how is it possible, but they should bee more fitted and prepared to seeke for salvation by Christ; and by this beliefe of the Gospel more forwarded to beleeve in Christ; and drawn thereunto in hope of pardon; even as the Syrians were mooved and drawne to sue for a pardon of Ahab the King, because they had heard, the Kings of Israel were mercifull men.

Having drawn out at length these two cords,1. King. 10.31. and fastened them both to the head, and understanding, as also to the heart and affections, to the end men may be drawne by them unto Christ, [Page] to seeke for salvation by faith in him. It remaines, that I exhort the Reader, to lay himselfe to this line, and to exaamine himselfe by this Rule, to the end he may discerne whether he hath beene thus wrought upon or no.

Now then try thy selfe (good Reader) hath God prepared a way in thy heart to beleeve in Christ, by causing thee to know, beleeve, and feele thy need of salvation by Christ, by reason thou art in thy selfe, in a cursed estate through sinne? doest thou feele the burden of them in thy conscience, and is thy heart pricked and afflicted therewith? doest thou feare Gods iustice, and art thou sorry for thy sinnes? doest thou acknowledge thy selfe unable and unworthy to save thy selfe? doest thou bethinke thee, whether there bee any hope of remedy, and enquirest thou after it? and (to conclude) doth thy heart begin to bethinke of taking a new course, and of living no more so wickedly? then art thou not farre from the kingdome of God, but in a good forwardnesse in thy way to heaven, if withall (having heard of the Gospell) thou beleevest there is salvation to bee had, thou heartily desirest it, thou earnestly [Page] seekest for it, and by the hope of pardon, through the beliefe of the Gospell, thou purposest in the truth of thy heart, without hypocrisie, to leave thy former evill wayes, and to turne to God: otherwise, if thou hast felt none of these preparing workes of the Spirit, to fit thee for Christ, and for faith in him, and thou hast nothing to say for thy selfe but this, that thou hast a generall perswasion, (hand over head, and in grosse) that thou shalt shift as well as others, that is, goe to heaven, and scape hell as well as they, because God is mercifull, and Christ is dead, risen, and ascended into heaven; and because thou beleevest the Gospel: then art not thou as yet fit to goe to Christ, nor to trust in him for salvation: and therefore thou must labour in the use of meanes to be so inlightened in thy mind, and so affected in thy will, as I have said, if ever thou wilt duely and truly, comfortably in thy selfe, and acceptably unto God, beleeve in Christ for eternall life.

But if by the preaching of the Law and Gospell, Gods Spirit did thus worke upon thy mind and will, as hath beene said before, to beleeve in Christ, then wast thou rightly prepared to beleeve [Page] in Christ, and mayst boldly and safely say, thou hast a saving faith specially, if withall there have followed the fruites of it, in thy holy life, whereof more at large in the next Chapter.

I doe not say, that this preparation is wrought in all men in the same degree, but men are made to feele their need of Christ, according as God is pleased to make them sensible of their sinnes and misery; for some are more subiect to be cast downe, and troubled in mind, then other are; and consequently more forward to hunger and thirst for Christ, and for salvation by him: but this I say, that all Christians are thus prepared, more or lesse, to faith in Christ, before they can, or will beleeve in him.

Neither will I contend so eagerly about the order of this preparation, as to goe about absolutely to determine, that this grace is alwayes wrought in the first place, and that in the second, in every Christian; nor yet to dispute, and decide, whether or no, they bee all wrought at one instant time, in every particular man or woman alwaies, but I am of opinion, that they are all wrought in men in some kind or other, [Page] in one measure and degree or other, before they can or will bee fit and able to trust in Christ for salvation; and that most usually they are wrought in them in that manner, as I have said.

Having declared, how men are fitted to beleeue in Christ; and in that declaration affirmed, that a beginning of repentance, is one meanes to prepare them thereunto, (namely, a smaller beginning of purpose to forsake former sinnes, upon the preaching, understanding, beleeving, and laying to heart of the Commandements, and threatning of the Law broken, which convince them of their sinne and miserie; and a greater worke thereof, upon the preaching, understanding, beleeving, and laying to heart, of the promises and comforts of the Gospell, which offer grace and mercy:) It will be very needfull to insist more at large upon the point, (the rather) because there be many that make much doubt of that point and many that are grounded and settled in a quite contrary opinion.

For this end, I will doe foure things: 1. I will shew how farre-forth repentance is wrought before faith in Christ, to the end I may not be mistaken, and [Page] thought to be of opinion with some other in the precedencie of repentance unto faith, 2. I will proove it by reasons grounded on the Word, that repentance is so farre begun indeed, as I shall say, to the end I may not mislead any into errour. 3. I will answere the mainest Obiections against it. 4. And lastly, I will make particular use and application of the point. And these foure severall points shall bee comprehended in foure severall and distinct Sections.

§. 1 Of the state of the Question, and how farre I affirme Repentance goes before faith.

Touching the first point, I humbly pray, it may be diligently observed, and remembred, what I hold, concerning the precedencie of repentance unto faith: and that for this purpose, they would consider generally, of what repentance I speake in this question, namely, of a true change of the heart, consisting in a purpose of leaving our former sinfull courses, and serving God better; and also of what faith, namely, of faith in Christ, or that act of faith whereby sinners trust unto Christ, rest, [Page] and rely upon him for salvation.

This that I have said in generall of the nature of that repentance and faith, (whereof the question is to bee understood) shall be better conceived in foure particulars:

1. I doe not hold, that repentance is wrought in men, before a beliefe of the Word, that is, either of the Law which convinceth of sinne and punishment, or of the Gospell, which offereth hope of pardon; for I thinke it is impossible a man should repent, before hee beleeve this for a truth; that if he goe on in his sinfull life, and repent not, the Lord will punish him; and if hee doe repent, the Lord will forgive him: but this I hold, that repentance must be wrought in men, before they can beleeve in Christ, or trust in him for salvation.

2. I doe not meane, that the, practice of repentance, in doing good workes, and bringing forth fruits worthy amendment of life, go's before faith in Christ, but that a true purpose of the heart to leave our former wicked lives, (which is properly repentance, as appeares by the notation of the Word) goes before faith in Christ.

3. Neither doe I affirme, that so full [Page] and perfect a worke of repentance is wrought in the heart before faith in Christ, as is afterward wrought therein; when by beleeving in Christ, and by being iustified through beleeving, wee feele the comforts of faith in our soules, which are the strongest motives to perswade to the accomplishing of it; but this I affirme, that onely a beginning of repentance is wrought before faith in Christ; which though it bee but weake, in comparison of that which is wrought after faith in him; yet is it a true and sincere purpose of heart, (as truth is opposed to hypocrisie and dissimulation) to forsake the practice of the former wicked life, and to leade a new.

In the last place, I doe not say, that this begun repentance can be sufficient to salvation, if we could imagine a man could die before hee had beleeved in Christ: but this begun repentance, and purpose of heart, to turne from sinne and Satan and to returne to God, and new obedience is to bee manifested by practice, according to the purpose, and both are to be made acceptable to God,Heb. 11.6. and comfortable to our salvation by faith in Christ, when it is wrought [Page] within us, without which it is impossible to please God unto salvation.

I say then fully and plainely, that before sinners can truely trust in Christ for salvation, or with any confidence craue pardon of their sinnes by Christ; they must begin, truely to resolue, and purpose in their hearts, to leaue their former euill courses, and to leade a new life.

Of the proofe of the point, that Repentance §. 2 is begunne before faith in Christ.

This point doth deserve proofe, because it will bee of great use, in that being well prooved, it will bee a good ground to try our faith in Christ, and whether or no, wee truely beleeve in Christ for salvation: for if this repentance be begun in us(of which I speake) then are we well fitted to beleeve him, else wee may not perswade our selves (except we wil deceive ourselves) that we have a saving faith.

And the point likewise will require proofe, not so much in it selfe; but because many stand doubtfull of it: for whose satisfaction I have intended, and directed this Discourse and disputation.

[Page]In both these regards, I crave of the Christian Reader diligence, to peruse that I have written; and patience, in regard of the length thereof: and the rather, because I have not done it hastily, but upon great study, and mature deliberation: nor have I done it vainely, out of any affected humour of singularitie (God is witnesse:) but onely in zeale of Gods glory, and the salvation of mens soules, for the good of the Church of God. For I know by good experience, that the understanding, beleeving, and laying to heart of the truth of God, which I have written in this matter, will be beneficiall unto many, in that, those that have not this repentance begunne in them, shall hereby be convinced plainely not to have a saving faith, to the end they may labour to get both, and in that order that I have said: and those that have, shall bee soundly and undoubtedly assured they have a saving faith, and may boldly go to Christ for salvation; namely, because they have begunne to repent, and therefore are persons qualified for it, and rightly prepared thereunto, as shall bee shewed more at large (God willing) in the conclusion of this Discourse, and in the application [Page] of the same, and finishing of this fift Rule.

But before I come to the proofe of the point by Arguments, I thinke it meete to cite the words of a uery Reverend, Learned, and godly Divine of our Country, and time, to the end it may not seeme strange which I affirme. The Authour is that worthy Master Perkins, who in the second Volume of his Workes, pag. 257. Col. 2. B. C. in his Commentary upon the Epistle to the Galatians, chap. 3. ver. 28. hath these words:Perkins 2. volume, p. 257. Wee must as good Disciples obey the Commandement, which bids us turne, and beleeve, before we can have any benefit or profit by the promises of God. And afterward he saith againe more plainly: Lastly, we are here taught in the working of our salvation, to keepe the order of God, which he hath set down unto us, in Baptisme. Which is first of all to turne unto God according to his Lawes; and secondly, upon our conversion, to lay hold on the promise of God, and the confirmation thereof, by the Sacraments. Thus shall wee finde comfort in the promises of God, and have true fellowship with God, if wee beginne where hee begins in making of his covenant with us, and end where he ends. And this wee must[Page]doe not onely in the time of our first conversion; but also afterwards in the time of our distresse and affliction; and at such time as by frailety wee fall and offend God. In a word, if for practise wee alwayes keepe our selves to this order, we shall finde true comfort both in life and death.

I could not have desired this worthy Divine to have spoken more fully, nor more plainely for mee then hee hath done. Out of his words therefore I thus reason:

First, if that Commentary upon the Epistle to the Galatians bee the Worke of Master Perkins, as it is, except hee have great wrong, or except it can bee disproved.

Secondly, if he in this place alledged doth speake of true repentance and saving faith, as he doth, because he speaks of that repentance which is a cōversion and turning to God according to all his Lawes, and of that faith which is a laying hold on the promises of God, for the finding of trve comfort to our soules, both in life and death; and for the having of trve fellowship with God.

Thirdly, if hee say plainely and directly, that this is the order of God, [Page] which he hath set downe in Baptisme, that men must first turne to God; and secondly, and upon that conversion lay hold upon the promises.

Fourthly, and lastly, if he say this must be done, and this order of repentance and faith is to bee kept both in the first conversion (which is repentance from dead workes;) as also from sins which we commit after our first conversion, and our first beleeving in Christ: All which are cleerely laid downe in the testimonie alledged: then may it from thence easily and truely bee collected, that it was Master Perkins opinion and iudgement, that repentance is truely begunne before a saving faith, as I have affirmed.

But because in matters of doctrine, we are not to rest in mens iudgements, nor in their testimonies, (because they are but probable Arguments) but one Reasons, taken from the testimonie of God, which is his written Word: Therfore for the better satisfying of the Reader, I will produce some Arguments to make that good which I have said, and I will produce them in that forme, that the simple may conceive the better of them; & each Argument [Page] shall bee contained in severall Sections. But first of the Arguments of necessarie consequence: and then of them that are very probable.

ARGVMENT. I.

Repentance is begunne before faith in Christ, because the repentance of the Publicans and Harlots, Math. 21.32. was begunne before their faith: and theirs was true repentance, and a true saving faith.

The reason is good; because there is but one true repentance, and one saving faith that is required of all them that shall be saved: So that if the repentance and faith of the Publicans and Harlots in the Text alledged, were the trve repentance and faith that God required of them to salvation, and their repentance were begunne before their faith, then is the repentance of other Christians likewise begun before their faith.

To make good this reason, two points must bee further confirmed. 1. That the repentance of the Publicans and Harlots, Math. 21.31, 32. was begunne before their faith. 2. That their Repentance and Faith, were true repentance and sauing Faith: and each point I will prove by Reasons. But first, [Page] of the proofe of the first point.

1. The repentance of the Harlots and Publicans, Math. 21.32.1. Point proved. was begunne before their faith,1. Proofe. because their repentance was a meanes unto it, or was to it as a meanes to an end.

The reason is good: because the meanes to an end, are alwayes before the end it selfe, in asmuch as it is the beginning or cause thereof: for the beginning must alwayes bee before the end; and the cause before the effect. So that if the repentance of the Publicans and Harlots were to their faith as a meanes to an end; then must it needs be begun before their faith.

That the repentance of the Publicans, &c. was to their faith as a meanes to an end, I proue, because it is necessarily implyed in the Text, that they repented, that they might beleeve. Ioh. 19.35. Ioh. 20.21. For where the Holy Ghost saith; Iohn bare record of Christs death, and Iohn wrote Christs miracles, that his Disciples might beleeue: hee implyes necessarily, that the bearing record of Christs death, and writing of his miracles, were to the beliefe of the Disciples, as a meanes to an end, and consequently were before it: therefore where the Holy Ghost saith, [Page] The Publicans and Harlots repented, that they might beleeve; hee implyes necessarily, that their repentance was to their faith, as a meanes to an end, and consequently was begun before it.

And that the Publicans and Harlots repented, that they might beleeve, I proove from the Text by a necessarie consequence,Math. 21.31, 32 thus: The Evangelist Matthew in the place alledged, sets downe the effect of Iohns Ministery, by two contrarie euents, in two different sorts of people: viz the Scribes and Pharises, the Publicans and Harlots. If then the Evangelist, in setting downe the effect it had in the Scribes and Pharises, said plainely, they repented not that they might beleeve: then on the contrary it must needs be implyed, that the Publicans and Harlots repented, that they might beleeve, and consequently, that their repentance was to their faith, as a meanes to an end, and therefore was begunne before it. And so much for the proofe of the first point: the second followes, which I will make good: first ioyntly of them both together; and then seuerally of each of them apart.

2. Point proved: first generally of them both.The repentance and faith of the Publicans and Harlots were trve repentance [Page] and saving faith. 1. Because they were that repentance, and that faith, tha [...] profession, whereof was required of all them that came to Iohns Baptism, as it is plaine by comparing, Math. 21.31, 32. with Luk. 7.28. for Iohn required the profession of repentance,Mat. 3.6.8.11. Joh. 1.7. act. 19.4 and of faith; therefore hee required the profession of the true repentance, and of the saving faith. 2. The repentance of the Publicans and Harlots, Mat. 21.31. and their faith was the trve repentance and the saving faith; because it was that whereby they entred into Gods Kingdome:Math. 21.31, 32 and for want of which the Scribes and Pharises could not enter: for no repentance and faith can entertaine into Gods Kingdom but the true; and for want of none but those, are men excluded thence.

More specially and particularly I say,2. Point proved: specially of each of them. that the Repentance of the Publicans and Harlots, Math. 21.31, 32. was true repentance, because it was that which is required of all those persons that are to receive forgivenesse of sinnes: for forgiuenesse of sinnes belongs to none,Mar. 1.4. Luk. 3.3. nor is promised to none, but to those which repent truely of their sinnes. Secondly, the repentance of the Publicans [Page] and Harlots was true repentance, because it was that repentance that was to be testified by the fruits of it;Math. 4.8. Luk. 4.8. to 15. for true repentance onely can bring forth fruits worthy of amendment of life: and these Publicans and Harlots did professe to bring forth these fruits, else he had never baptized them.

Obiection. 1 But it will bee obiected that true repentance is [...], and the repentance of the Publicans and Harlots, Matth. 21.31. was but [...], that is, penitency.

Sol.True: there is no other word there used to expresse the repentance of the Publicans and Harlots, but penitencie: yet that word signifies true repentance in that place. 1. Because the repentance of the elder sonne is commended for true repentance, Mat. 21.24. and yet is it but penitency in the phrase.

Secondly, because it is said, verse 32. that the Scribes and Pharises did not [...], the meaning is, they did not repent truely: therefore where it is said, the Publicans and Harlots did repent, the meaning is, they did repent truely.

Obiection. 2 But some may reply, Iohns exhortation was [...]. (that is) repent: not [...] (that is) be penitent.

[Page]True: it was no more in word, but it was more in effect.Sol. For Matthew expressely saith, the Publicans and Harlots were penitent, and no Evangelist saith, they did repent. Therefore either because Mathew saith, they were penitent, it must be conceived they did truely repent; or else because no Evangelist saith they were repentant, it must be affirmed, they did not truely repent at all: which will prove a discredit, not to Iohn onely; as if hee would baptize any that did not repent truely, or professe true repentance; but also to the Publicans and Harlots, as if they were not saved: for without true repentance none can be saved, Luk. 13.3.

But some will say, the meaning onely Obiection. 3 is, they repented not of their Infidelitie, that they might beleeve in Christ.

Grant it; then repentance from some sinne: viz. infidelitie,Sol. goes before beliefe in Christ: and why then may not repentance for all sinne bee begunne in men, before they beleeve in Christ, if they bee discovered to them as well as their infidelitie?

But it will be said, that by the penitencie Obiection. 4 of the Publicans and Harlots, are to [Page] be understood onely the preparations to repentance.

Solut.I grant, in some places it may be, but not in this, Math. 21.31. because there is none other word used in any part of the New Testament to expresse the work of trve repentance it selfe in them after such preparations. Wherefore in the place alledged, either by penitencie the whole worke of true repentance must be understood, and then I have my purpose, which is, that the repentance of the Publicans and Harlots, was trve Repentance;Mat. 21.32. or else will it follow, that they never had trve repentance wrought in them, but onely the preparations to it; which were to call into question the graces of God in the Saints that are now in Heaven, and to affirme that preparations onely to saving graces, will serve our turne to carry us to Heaven, without the saving graces themselves.

Lastly, that the faith also of the Publicans and Harlots, Math. 21.31.32. was a saving faith, I proove; because it was a faith in Christ, or a beleeving in Christ for salvation. For such a faith is a saving faith.Ioh. 3.16. Act. 13.39. Act. 19.4. Such a faith was required of all those that came to Iohns baptisme. [Page] The Publicans and Harlots came to Iohns Baptisme, and were baptized of him, therefore they professed this faith, else hee would never have baptized them.

But some will say,Obiect. their faith was onely a beleeving Iohn; beleeving Iohn, is nothing but beleeving the doctrine which Iohn preached to bee trve, and a beliefe of the truth of Iohns doctrine, is nothing but an Historicall faith.

Though Matthew speake onely of beleeving Iohn; and beleeving Iohn, Solut. by bare Grammar construction, bee no more but beleeving the truth of his doctrine, yet by Logicall, and Theologicall construction it must signifie more; viz. a beleeving in Christ, or a resting upon him for salvation, according to the doctrine beleeved: And I prove it thus:

It is certaine that Iohn required more faith (that is, profession of more faith) then beleeving his doctrine to bee trve of all that came unto his Baptisme: for he required faith in Christ, or that they should beleeve in him that was to come. And to beleeve in Christ,Act. 19.4. or to trust unto him for salvation, is more then to beleeve the truth of Iohns doctrine [Page] concerning Christ. But if the Publicans and Harlots that came to Iohns Baptisme, had no more faith in them then is Grammatically understood by beleeving Iohn, or beleeving the truth of Iohns doctrine, then had they no more but an historicall faith. For there is no Text of Scripture that saith they had any other.

Wherefore by beleeving Iohn, Mat. 21.31. either there must be understood more faith, then beleeving the truth of Iohns doctrine, (namely, a trusting unto Christ for salvation, according to the truth of Iohns doctrine concerning Christ which they beleeved:) and then it will follow that the faith of the Publicans and Harlots, Math. 21.32. was a saving faith, which is the thing I labour to prove; or else there must bee understood onely a beliefe of Iohns doctrine; and then will it follow that the Publicans and Harlots had no other faith, then that; viz. then an historicall faith. Which if it were trve, then was an historicall faith sufficient to saue the Publicans and Harlots; and if so, then not only is the distinction of faith into historicall, and saving meerely idle: but (which is worse) then would it follow, [Page] that an historicall faith, and consequently a Popish faith will save sinners in these dayes, as well as it did the Publicans and sinners in those.

Wherefore (to conclude this first Reason) I cannot see why it should not directly follow as a good reason, that because the repentance of the Publicans and harlots was begun before their saving faith; therefore the repentance of Christians in these dayes, is begun likewise before their saving faith; except we shal say, that God hath divers kinds of repentance, and faith to save men, in the severall ages of the Church, or divers manners of working them accordingly. And so I passe on to a second Reason or Argument like the former.

ARGVMENT. II.

Repentance is begun before faith, because God gives men repentance, to the end they may beleeve in Christ.

The reason is good, because the meanes are alwaies before the end; therefore if God give men repentance, to the end they may beleeve in Christ; then must they repent, before they can beleeve in Christ.

[Page]And that God gives sinners repentance, to the end they may beleeve in Christ, I prove by the words of Paul to Timothy, where hee shewes, that Ministers must with meeknesse instruct sinners, 2. Tim. 2.25. if God peradventure will give them repentance, to the acknowledging of the truth, 2. Tim. 2.25. that is, to the end they may acknowledge the truth. Now by acknowledging the truth, in that place, a saving faith, or faith in Christ, is to bee understood: 1. Because it is such a faith, whereby sinners come out of the snares of the devill; out of which they can come by no faith, but by a saving faith. 2. Because in other Texts he describes a saving faith, by an acknowledging the truth.Col. 2.2. 2. Tim. 2.4. Ephes. 4.13. 3. Because the Apostle in another Epistle, cals the acknowledging of the truth, The faith of the Elect.

Tit. 1.1.I grant, that in some Texts of Scripture, and by Grammar construction, acknowledging of the truth of the Gospell, is but a beliefe of the truth of the doctrine of the Gospell; and that is no more but an historicall faith: but an acknowledging of the truth must here signifie more, (as also it doth in other places) or else will it follow plainely [Page] and directly by the Text, that repentance is wrought before a beliefe of the Gospell, which is impossible: for the repentance spoken of in the Text, is a meanes to worke in them an acknowledging of the truth; (for so runnes the Text, If God will give them repentance to the acknowledging of the truth, that is, to the end they may acknowledge the truth) and it is impossible a man should repent, before he beleeve the Gospell, (which is, that if they repent indeed, they shall be pardoned.) So that they must, by this place, needs confesse, either that repentance is begun before a saving faith, (which is the point I labour to prove) viz. because it is unto faith in Christ, as a meanes to an end; or else acknowledge, that repentance is wrought before a beliefe of the Gospel, which I know they will utterly deny: for there can bee no other reasonable sense of the place.

ARGVMENT. III.

Repentance is begun before faith in Christ, because men cannot beleeve in Christ, as long as they live in their sinnes.

The reason is good, because to live [Page] wilfully in sinne, and to repent of sinne, are contrary: so that if men cannot beleeve in Christ, as long as they live in their sinnes, then cannot they beleeve in Christ, as long as they repent not: then must they repent before they beleeve in Christ; and therefore consequently, repentance must be begun before faith in Christ.

And that men cannot beleeve in Christ, as long as they live in their sins, is true in the Scribes and Pharises; who therefore could not beleeve in him, because they lived in their sinnes, and repented not; which I prove by two testimonies of Christ himselfe concerning them; who shewing why they beleeved not in him, gives this for a reason of it.

The first testimony is in S. Iohns Gospell, where he saith of the Scribes and Pharises,Ioh. 5 43, 44. compared with Ioh. 1.12. How can ye beleeve, that receive honour one of another? that is, Your purposing to live in your worldly honour and pompe, and not to leave your pride and ambition, is the cause why you beleeve not in me.

The second is in S. Matthew, where he saith,Mat 21.31.32. Revel. 9.20. that the Scribes and Pharises repented not that they might beleeve: where [Page] our Saviour gives a reason, why they beleeved not in Christ, as well as the Publicans and harlots, namely, because they repented not as well as they.

And that this is a good reasoning, or arguing, I prove by two other Texts of Scripture, in the booke of the Revelation, where the holy Ghost saith, They repeated not, that they might not worship devils: and they repented not, that they might give glory to God. Whe [...] thus argue: If in the first Text there be a reason rendred why some ceased not to worship devils, (that is, idols) namely, because they repented not first of their former idolatry: and in the second there be a reason rendred, why some gave not glory to God; namely, because they repented not first of their former dishonouring of him: then by proportion must it be true, that where our Saviour saith, the Scribes and Pharises repented not that they might beleeve, there is a reason rendred, why they beleeved not in Christ, namely, because they repented not first of their infidelitie. and other grievous sinnes, as pride, ambition and covetousnesse; which being true, then will it follow, that men cannot beleeve in Christ, as long as they live in their [Page] sinnes: and therefore repentance must be begun before faith in Christ.

ARGVMENT IIII.

Repentance is begun before faith in Christ, at the first conversion; because sinners must first repent of sinnes committed after their first conversion, before they can trust in Christ for the pardon of them.

The reason is good, because a saving faith, and trust in Christ for pardon of sinnes are all one; and the true repentance and faith in Christ, that is wrought in men after their first conversion, is one in nature and kind, with that which is wrought at the first, when they are first turned to God, though there may be some difference betwixt them, in regard of the measure and degree of their excellencie. So that if sinners may not trust in Christ for the forgivenesse of those sinnes, which they have committed since and after their first conversion, before they have repented of them: then may they not trust in Christ for the forgivenesse of their sinnes, which they committed before their first conversion, before they have repented of them: and if so, then [Page] is repentance in men before faith in Christ; for they cannot begin to repent, before repentance be begun to be wrought in them.

And that sinners must first repent of sinnes committed, after their first conversion, before they can trust in Christ for the pardon of them, I prove, 1. Because the promise is made to the repentant, 2 Chron. 7.14. Isa 1.16.17. & 55. 7. Ier. 31.18, 19.34. 2. Sam. 12, 13. Act. 2.38. & 3.19. & 5.31. & 8.22. 2. Because hell and condemnation is threatned to the impenitent and unrepentant, Luke 13.3. Deut. 29.20. Rom. 2.4, 5, 6. Ephes. 5.6 Coloss. 3.6. 3. Because experience teacheth us, that men are ashamed to aske forgivenesse of them, whom they have offended, except they first proffer repentance for their faults committed. And therefore they that offend God, must first repent of their sinnes committed against him, before they can with any boldnesse trust in Christ for forgivenesse of them; and out of that faith, begge the forgivenesse of them for his sake.

If any chance to except against the Obiection. 1 soundnesse of my Reason, because it is founded on this, that the repentance, [Page] and the faith in Christ that is wrought in men after their first conversion, is the same with that which is wrought at the first. Disproving this, by urging, that that which is wrought at the first conversion, is but Legal; but that which is wrought afterward, is Evangelicall: now Legall repentance is not the same in nature and kind with Evangelicall.

Solut.I answer, If by Legall repentance they meane that which is taught and commanded in the Law, then I say, there is no such repentance at all: (for the Law that commands perfect obedience, supposeth perfect obedience; and therefore cannot imply, or suppose any breach or disobedience of it; which it must doe, if it command repentance, because repentance is for the breach thereof) and therefore their distinction is naught, and consequently their Obiection.

But if by Legall repentance, they meane that, wherein they may bee furthered by the doctrine of the Law, which convinceth us of sinnes committed, for which wee must repent, and threatens punishment, for the committing of them, to drive us to repentance, then I grant there is such a kind of repentance: [Page] but withall I deny, that the repentance wrought in men before the first conversion, and before faith in Christ, is onely Legall repentance, as by their obiection they would make us to beleeve; and my Reason is this:

If that be repentance Legall, which is wrought by the Law, that is, a beliefe of the Law, then must that bee repentance Evangelicall, which is wrought by the Gospell, that is, a beliefe of the Gospell. Now I have plainly shewed, in setting downe the state of the question, that the repentance which I say goes before faith in Christ, doth necessarily follow a beliefe of the Gospell; and therefore their first obiection can bee of no force against my Argument.

Or if any chance to reply, saying, Indeed if a man doe never repent, he can never trust in Christ for pardon of his sinnes, with any hope thereof: but (wil they say) hee may repent after he hath beleeved in Christ; which if hee doe, it is as well, as if he had repented before:

I answere, To the end we may be capable of pardon by repentance, it is required, that it be duely wrought; and it is not onely wrought after a saving [Page] faith, but either before it, or at the very instant time, that a saving faith it selfe is wrought, and I prove it thus:

Assoone as ever a sinner hath beleeved in Christ with his heart, hee may begge pardon of his sinnes,Act. 10.43. because it is promised to such beleevers; and that which is promised by God, may lawfully be craved of him: but if a sinner crave pardon, not beeing at the same time a repenting sinner, hee hath little hope to obtaine it; because pardon is promised to the repenting, and denied to the unrepenting sinner, as hath beene shewed a little before in this Argument.

If then a sinner begge pardon of his sinnes, assoone as ever hee beleeves in Christ, with any hope of obtaining it; he must be a repenting sinner, assoone as ever he is a beleever in Christ; and if he be a repenting sinner, assoone as he is such a beleever, then must his repentance be wrought in him, either before his faith is wrought, or at the same instant time that it is wrought.

For if it be not wrought till after his faith in Christ, then is hee not a repenting sinner, assoone as he is a beleeving sinner; and consequently, cannot by [Page] faith crave pardon, assoone as hee hath beleeved in Christ.

So that either a sinner may not crave pardon of God for his sinnes, assoone as he hath beleeved in Christ, (which I thinke unreasonable) or a sinner may by faith in Christ begge pardon of his sins, before he hath begun to repent of them, (which to me is senslesse) or repentance cannot be wrought in sinners after their faith in Christ, (as is stiffely maintained by some.)

Now if it bee not wrought after it, then must it bee wrought either before it, or at the same instant time together with it, to the end they may be repenting sinners, assoone as they are beleeving sinners, and thereby bee made fit persons to begge and receive forgivenesse, assoone as ever they have beleeved in Christ for it, by a saving faith.

ARGVMENT. V.

Repentance may bee begunne before faith in Christ, because as hard a worke as the beginning of repentance, is wrought before Faith.

The Reason is very probable, because it is supposed, that therfore repentance [Page] cannot be begun before faith, because it is too great a worke, to be wrought before a saving faith be wrought.

And that as hard a worke as the beginning of repentance, is wrought in men before faith, I prove, because the taking out of mans mind, ignorance, and unbeliefe of the Gospell, and planting in it the knowledge and beliefe thereof, is wrought in men before they can beleeve in Christ; and this is as hard, and as great a worke as the beginning of repentance.

For by the light of Nature men know many actions to be sinnes, and that they should not do them, they beleeve that if they doe them, they offend God, and deserve his iudgements for them; and that therefore they ought to repent of them, and leave them: yea, upon these and the like considerations, many are moved (at least for a time) to refraine the committing of many sinnes: but there is no light in Nature, to make men know and beleeve the Gospell or the way of salvation, that is ordained in the new Covenant, viz. that if sinners beleeve in Christ Iesus, they shalbe saved:1. Cor. 1.23. For Christ was both a stumbling blocke to the Iewes, and foolishnes to the Gentiles: [Page] why then should it bee thought more impossible for men to beginne to turne to God by the working of the holy Spirit, through the preaching of the Word, before they beleeve in Christ; then it is for them to understand and beleeve the mysterie of the Gospell before they beleeve in Christ. Specially, seeing before men beginne to repent, there are wrought in them (by Gods Spirit through the preaching of the Word) certaine preparing graces that doe begin repentance: whereas they come to beleeve the Gospell, there be no such preparations wrought, to fit them thereunto.

Before the repentance (I speake of) can bee wrought in men, first, God workes in men a knowledge and beliefe that it is his will they should repent; and this is done by the preaching of the precepts of God, that command men to repent. Secondly, God workes in them a bethinking them of their former sinnes,Ezek. 20.43. Ier. 8.6. Lamen. 3.40. 2. Chron. 6.37. 2. Cor. 7.10. Ioel 2.12. Zach. 12. Act. 9.6. a searching and finding them out, an acknowledgement and confession of them, and hearty sorrow for them, and feare of condemnation due unto them; and this is done by the threatnings of God, which denounce [Page] condemnation to the impenitent, which drive them to repent. Thirdly, God workes in them a desire to repent, and an hope of pardon, which is done by the promises of God, that freely offer forgivenesse to the repentant, which drawes and allures them to repent. Lastly, God workes in them a perswasion of a possibility for them to bee pardoned: a good hope that God will forgive them as well as others; and this is done by the examples of the faithfull that have beene pardoned upon their repentance; and this animates and encourages them to repent: (now who can deny, but that these graces prepare men to repentance, and that where these are wrought, repentance must needs be begun in men by these preparations?)

But before a beliefe of the Gospel is wrought in men, there are no such preparing graces wrought; for before this be wrought, there is nothing in mens minds and understandings, but darknesse and ignorance,Act. 26.18. eph. 1.17. Rom. 8.7. infidelitie and unbeliefe, which are enmity to the beliefe of the Gospel;1. Cor. 2.14. and therefore it is a wonderfull great worke to cause naturall men (who cannot receive the things of the Spirit) to [Page] assent to the doctrine of the Gospell, as the Word and truth of God;1. Thes. 2.13. when before this there is no other worke of the Spirit to lead and prepare them thereunto, but hearing and attending to the Word of God. And therefore these points considered, I cannot see, (for my part) but that repentance may very well bee begun before faith in Christ, seeing as unlikely, and as great a worke as that is wrought before it, namely, a stedfast beliefe of the Gospell; and that upon Gods owne authority, without any evidence of Reason. And so I passe unto my sixt and last Reason.

ARGUMENT VI.

Repentance is begun before faith, because it was preached before faith: for repentance was the first doctrine that was preached by Iohn Baptist, by Christ, by Christs Disciples, and his Apostles.

The Reason is probable, because the preaching of it first, implies the practising of it first; and the practising of it first, implies the working of it first, in those to whom it was preached: for God by the preaching of any duty, did worke usually the grace that must enable [Page] them to doe it, to the end they might practise the same accordingly.

And that all these preached the doctrine of repentance first, and before all other doctrines, is evident in the pa [...]ticulars:Mat. 3.2. act 19.4. 1. Iohn the Baptist did so, it is plaine: for by that doctrine he prepared the way to the Lord, in the hearts of the people;Mat. 3.3. and that doctrine is by Marke called the beginning of the Gospell of Iesus Christ. Mar. 1.2. act 10 36. Mat. 4.17. 2. Christ himselfe did so, as is cleare by the Evangelist S. Mathew. 3.Luke 10.9. marke 6.12. Christs seventy Disciples did so, as is manifest by the Evangelists S. Marke and S. Luke. 4. And the Apostles of Christ did preach repentance first both before Christs death and resurrection,Mat. 10.17. marke 5.12. Act. 2.38. luke 24.47. and after his resurrection also. So that repentance being the first duty that was preached by them, preaching being the meanes to worke the duties that were taught, and the graces that were required of hearers,Rom. 10.14. and the meanes of preaching being effectuall, according to the doctrines were taught and preached;Act. 11.20. & 14.5. what should hinder, but that repentance should be first wrought by preaching, seeing it was first taught by preaching?

I might here alledge a place out of the [Page] Acts of the Apostles,Act. 26.18. where taking infidelity and ignorance out of the minds of the Gentiles, and planting in them a knowledge and beliefe of the Gospell, is called a turning of them; which will easily prove, that some turning or repentance is wrought before faith in Christ: (for turning, or converting, and repenting, are all one action, Act. 3 19.) Likewise I might cite a Text out of the Epistle to the Corinthians,2. Cor. 3.16, 17. where the Apostle saith, that before the vaile of infidelity (whereby the Iewes did deny to beleeve in Christ) hee taken from them, their hearts must bee turned to the Lord; which implies, that before the Iewes will beleeve in Christ, their hearts must be turned to the Lord: for they must mourne for their infidelity, before they can looke upon him whom they have pierced, Zach. 12.10. that is, beleeve in him for salvation.

Also I might produce a place out of Mathew where Christ wils those that are weary and heavy laden to come unto him;Mat. 11.28. and to beleeve in him, Ioh. 6.35. For I know not how men should so be weary and heavie laden with sinne, (as the people are supposed to be, whom he invites to [...]ome to him) and have no purpose to leave their former evill courses, [Page] that so presse and perplexe their consciences, before they come to Christ to be eased.

In like manner I might quote Hebr. 6.2. Act. 20.21. Marke 1.15. which I take, must be understood of the precedencie of the purpose of the heart to leave our former evill courses, and to leade new lives; seeing other reasons from the Word doe plainely prove it: and then the place in Act. 11.21. which seemes to speake of beleeving before repenting, must be understood of the precedency of that faith, which is a beliefe of the Gospell unto repentance; or of the precedencie of faith in Christ, unto the practice of repentance in the life.

And many other such Texts I could alledge, but that I hope these sixe Reasons that I have alledged, will bee sufficient: and I am loth to be too tedious, in dwelling any longer upon the proofe hereof; wherefore I leave the proofe of it, and come to clearing of the point, by answering the Obiections against it.

OBIECTION 1.

§. 3 Repentance is not begunne before faith in Christ, for then repentance should be sinne.

The reason (they thinke) is good, [Page] because if repentance bee begunne before faith, then is it not of faith; and if it bee not of faith, then is it sinne: for whatsoever is not of faith, is sinne, Rom. 14. last Verse.

Solution.

The reason is not good: because though repentance bee begunne before faith, and therefore be not of it, yet is it not sinne for all that; no more then an historicall faith, which is a beliefe of the Gospel, is sinne, because it goes before a saving faith, and therefore is none of it.

In like manner, the proofe of the reason, out of the fourteenth to the Romanes is not to the purpose.

First, because the question is of faith in CHRIST for iustification, but the proofe is onely of a faith that is a perswasion of liberty, or warrant to the conscience, to eate of the meates there spoken of: with which wee have nothing to doe in our question.

The Apostles meaning is not (as it should have been, if the proofe were to purpose:) whosoever eates the meates there spoken of, before hee have a saving faith wrought in him, doth sinne, (for he takes it for granted, that all the [Page] Romanes, before hee wrote this Epistle, had a saving faith, and therefore the caueat comes too late.) But the Apostles meaning is, that whosoever he be of the Church of Rome, that eates of the meats then spoken of without faith; that is, before he have a beliefe or assurance to his conscience, upon some good ground or warrant of the Word, that hee may lawfully eate thereof, hee sinnes in eating. Why? namely, because he doubts whether hee may eate or no; and yet eates (for to eate with doubting whether hee may lawfully eate, and to eate without faith, that is, without warrant to the conscience from the Word whether he may eate or no, are in that place all one.)

And that this faith there meant is plaine by this reason: because though the Romanes had a saving faith, whereby they trusted to Christ for salvation: yet if they had not the faith Paul speakes of, whereby they certainly beleeved, and assuredly perswaded themselves they might lawfully eate of them, but did doubt whether they might or no, they did certainly sinne: for whatsoever is not of this faith, is sin (saith the Apostle.)

Secondly, I answer, that this repentance [Page] is of faith, in the Apostles sense; because it is that wee are perswaded in our conscience wee have warrant and precept for, out of the Word of God. So that this first obiection with the proofe is to no purpose; but let us heare another.

OBIECTION 2.

Repentance is not begunne before faith in Christ: because then repentance should proceed out of an heart vnpurified.

The reason is taken for good: because the heart is purified by faith;Act. 15 9. whence they thus argue: If the heart be purified by faith, then is the heart impure, till it have faith wrought in it: and if the heart be impure till it have faith wrought in it; then if repentance be wrought before faith, it must needs proceede out of an heart impure, or unpurified: and consequently be unacceptable to God; which cannot be affirmed of trye repentance, Psal. 51.

The reason is not good,Sol. for all the shew it makes: because though repentance be begunne before a saving faith, and though faith purifie the heart, yet will not repentance proceede from an heart unpurified, that is wholly & altogether impure, (for so much the reason [Page] necessarily implyes, else it is to no purpose.) For before repentance bee wrought in men, the Spirit of GOD, through the Word preached, workes in them certaine preparing graces, that fit them to repentance, and begin it in them (whereof we heard a little before) which also doe beginne the purifying of the heart, and doe in part cleanse it, though it bee more purified, by a saving faith when it is come, as shall be seene in the next Chapter, God willing.

The proofe likewise of the reason, is insufficient; because it is not to purpose. For the point to be proved by it, is, that faith purifies the heart, with the purifying of sanctification, (for it supposeth that before faith be wrought in the heart, it is wholly impure with the filth of sinne; and purifying from the filth of sinne, is sanctification) whereas the proofe is not meant of purifying by sanctification, but by iustification, wch I proove thus:

First, the words, purifying their hearts b [...] faith, are not meant of purifying by sanctification, because they are an answere to a question, and the question was not touching the necessitie of Circumcision, [Page] and other Legall purifyings unto sanctification, that is, whether they were necessary to sanctifie the beleeving Gentiles, (for there is not a word of that in all that Chapter:) but whether they were necessarie to iustification, (that is) to make them capable of forgivenesse of sinnes, and eternall life.

Secondly, the words of purifying the heart by faith; must be understood of purifying by iustification.

1. Because it is onely interpreted of purifying it by iustification, as is plaine by the 11. Verse following; where the Apostle saith, We beleeve that through the grace of the Lord Iesus Christ we shall bee saved as well as they, that is, though wee beleeving Gentiles be not circumcised: yet doe we trust to be iustified and saved by the grace of our Lord Iesus Christ, as well as the beleeving Iewes that are circumcised.

2. Because they are a reason of an answere to a question, and the question was onely concerning iustification, as appeares by the scope of the Chapter. Now then the question beeing whether the beleeving Gentiles were bound, if they wil be saved, to be circumcised, and [Page] to keepe the whole ceremoniall Law (as▪ appeares by the fifth and tenth Verse of that 15. Chapter of the Acts. The summe of the answere to this question beeing that they are not bound (as appeares by verse 10, 19, 24, 28) and one reason why they are not bound, beeing given in these words, purifying their hearts by faith, vers. 9. What can we imagine Peters meaning to be but this: that therefore the beleeving Gentiles are not bound to bee circumcised, nor to keepe the whole Law to iustification; namely, because they are purified by faith, that is, they are iustified and saved by faith?Rom 3.10. & & 4.11. Act. 10.43. & 13.39. Gal. 2.19.20, 21 For so the Apostle uses in many places to oppose iustification by faith, to iustification by the workes of the Law, to confute the one by the other.

And to the end no reasonable man may thinke strange of this interpretation: I pray them well to consider these three points.

1. That the word purifying is in other places of Scripture understood of purifying, by iustifying or saving: as where the Apostle Iohn saith, that the bloud of Iesus Christ purifyeth or cleanseth us from all sinne:1. Ioh. 1.7. that is, iustifies and saves [Page] us from the punishment of sinne.

2. That the manifest use and end of the Legall cleansings, and Ceremoniall purifyings was, to teach us that wee are iustified and saved from our sinnes, and the punishment of them,Heb. 9.14. Act. 10.22. by the bloud of Iesus Christ.

3. That the Apostle in that place of Acts the 15. doth (as I conceive) therefore use the word purifying, for iustifying or saving, by occasion of the persons and things, about which the question was made; to which the words purifying their hearts by faith, were in part an answere.

The persons were Gentiles, whom the beleeving Iewes esteemed impure, and consequently uncapable of salvation, because they were not circumcised, and keepers of Moses Law.

The thing or matter was Circumcision, and other Ceremoniall purifyings, by observing whereof, the Iewes thought themselves pure, that is, capable of salvation. Now the Apostle beeing to shape an answere to this people of the Iewes, concerning this point of Circumcision, and other Legall, purif [...]ings, that they are not necessarily bound to observe them; and one reason [Page] of the answere beeing given in these words, purifying their hearts by faith. What can wee imagine the effect of that answere to be but this; that therefore they are not to seeke to bee iustified by the workes of the Law: viz. because they are purified, that is, iustified by faith and by it, they are accepted as righteous in Gods sight, and consequently capable of salvation, though bodily, they bee not circumcised, nor legally washed in the flesh, by Ceremoniall purifyings?

And why then should it bee thought strange for the Apostle, to use the word purifying, for iustifying: seeing the matter of the question was, concerning ceremoniall purifyings: and the persons that moved the question were beleeving Iewes, who well understood what was the use and end of such purifyings? the persons concerning whom the question was moved, were the Gentiles, whom the Iewes esteemed impure and uncleane, Act. 10.1. that is, not within the Covenant of salvation. Seeing the answer to the question was, that they are not bound to observe them: namely, to the end they may bee capable of salvation, by the observing of them; and the reason of the answere [Page] being in effect, because they are iustified by faith.

So that the Obiection beeing of one kinde of purifying, viz. from the filth and corruption of sinne, which is sanctification: and the proofe of another, viz. from the punishment and guilt of sinne, which is iustification; it can prove nothing at all against my question: And so I proceed to another Obiection.

OBIECTION 3.

Repentance is not begunne before a saving faith; because then repentance should be acceptable without faith.

The reason is thought good, because if repentance be begunne before faith, then it is begun without faith; and if it be begun is without faith, then is it acceptable without faith; but it cannot bee acceptable without faith; because without faith it is impossible to please God, Heb. 11.6. Heb. 11.6.

Solution.

The reason is not good; because in all the Elect (in whom onely trve repentance is wrought) a saving faith doth alwayes follow the beginning of [Page] trve repentance: for God that begins in his, that good worke, whereby they may be made capable of salvation, will continue and perfect the same.Phil. 1.9. So that as long as a saving faith shall certainly bee afterward wrought in them: and where it is wrought, the begunne repentance may be made acceptable therby, as well by the working of it after repentance, as by the worke of it before: I can see no reason why it should bee more needfull to worke faith in Christ, before repentance, to the end that repentance may be made acceptable unto God thereby: then it is needfull to worke faith in Christ before a beliefe of the Gospell, and other preparing graces, that fit men to beleeve in Christ, seeing they also (and therefore repentance as well as they) are made acceptable to God; namely, unto salvation by faith in Christ, when it commeth, afterward, as well as if it had gone before it.

The proofe also of the reason, taken out of the Epistle to the Hebrewes, is to no purpose: because the point to bee proved by it, is, that repentance can no way bee acceptable to God, without faith in Christ: for of such an unacceptablenesse, [Page] must the obiection bee understood, else it prooves nothing in the question: but the proofe is, that nothing can be acceptable unto God unto salvation, without faith in Christ: for he speakes of such a pleasing of God as was in Enoch, who so pleased God by faith, that hee was transl [...]ted into heaven thereby, Verse 5. and therefore pleased God unto salvation.

I freely grant, that Repentance cannot be acceptable to God without faith in Christ; because it cannot be acceptable without Christ; and Christ doth not make us acceptable without faith.

I confesse also, that no man can please God, so as to bee saved, without he beleeve in CHRIST, no though it were possible for him to sorrow for his sinnes never so heartily; to purpose to leave them neuer so resolutely, and to beleeve the Gospell never so stedfastly: (for therefore faith onely pleaseth God, because faith onely trusts in Christ, in whom onely God is well pleased, Mat. 3.17. Ioh. 8.16.) but it is not true, that a man can no way please God without it, (that is) before hee have a saving faith, and beleeve in Christ for salvation.

[Page]And my Reasons are: 1. Because the prayers and Almes to Cornelius, were vnacceptable to God some way, before hee had an expresse and speciall faith in Christ, or had ever heard the Gospell distinctly preached which should work it in him, as is plaine by comparing the fourth and thirty fourth Verses of the tenth Chapter of the Acts, with the fourteenth Verse of the same Chapter.

Secondly, because Ahabs repentance, and Iehues obedience, were acceptable to God in some kinde and to some end; namely, as they were the doing of Gods commandement, and as they were meanes to procure temporall blessings to them; though wee reade not in the Scripture, that either of them had a saving faith, when they did those acceptable actions, or all their life after.

Thirdly, because a knowledge and beliefe of our sinfull and cursed estate in Adam; and thereupon sorrow and humiliation for sinne; after this, a beliefe of the Gospel, and a desire to repent and be saved, are all wrought in men, before a saving faith, for they are meanes and preparations to it: (as hath been shewed:) yet are they some way acceptable unto God, namely, as they are commanded, [Page] and commended of God, as they are fruits and effects of Predestination, and Election, as they are wrought in us by the holy Spirit of God, through the preaching of the Word, and as they prepare us to beleeve in Christ, though none of them all severally, or ioyntly, can be acceptable to salvation, or sufficient to save us; if besides them, wee have not faith in Christ to make us acceptable to God. So then, the Obiection beeing of one kinde of acceptablenesse, and the proofe of another, it can proove nothing to ouerthrow my question; and therefore I will try another.

OBIECTION 4.

Repentance is not begunne before a saving faith, because then repentance should bee begunne in men, before they have any spirituall life in them.

The reason (they say) is good: because if repentance be begunne before faith in Christ, then is it begunne without it; and if it bee begunne without faith in Christ; then is it begunne without spirituall life; for faith onely is the spirituall life of Christians.Gal. 2.20.

[Page]The Reason is not good, because it begs the Question: for it takes that for graunted (which is the point to be proved by the Text alledged) that faith in Christ is so the spirituall life of Christians, that there is no spirituall life begun in Christians, before they beleeve in CHRIST by a saving faith; whereas the proofe out of the Epistle to the Galatians is onely of the spirituall life unto iustification and salvation: For whereas the Apostle saith; In that I now live, I live by the faith of the Sonne of God. His meaning is not (as it must bee if the proofe be to purpose;) in that I have had at any time by the preaching of the Word any beginning of grace wrought in mee, any sight of sinne and sorrow for it; any beliefe of the Gospell, and inclination to repentance; any feare of God, or care to please him, or any worke of the Spirit tending to salvation, I have had it by the faith of Iesus Christ; that is, I had it not wrought in me till I beleeved in Iesus Christ, my faith in Christ was the instrumentall cause to work it

But his meaning (as appeares by the sixteenth Verse; and the drift of the whole Epistle) is this: the ground I have [Page] that I shall bee saved, and attaine to eternall life, is not, because I am an obeyer of the Law: for I am dead unto it, verse 19. (that is, I renounce it to iustification, and will by no meanes seeke to bee saved by it) but the hope and hold I have, is this, that I am a beleever in Christ, and by this faith in the Sonne of God, I live in Gods sight, and by this onely, I claime title and interest unto Christ and all his benefits; and therefore, in that in this life, I have hope of a better life, I have it by faith in the Sonne of God.

I grant, that repentance cannot bee begunne in men, before they have some spirituall life wrought in them: but I deny that there is no spirituall life wrought in men at all, till they beleeve in Christ, and trust in him for salvation.

I acknowledge also, that there is not spirituall life enough, and sufficient to salvation wrought in men, when they are mooved by the Spirit, through the preaching of the Word, to feele their need of Christ, by reason of their sinfull and damnable estate, to mourne for it; to be weary & heauy loden with the burthen of it, to beleeve the Gospell, and to desire to bee saved: but [Page] all these doe evidently argue, that some spirituall life is begunne in them, in whom all these graces that prepare unto faith in Christ are wrought: because the naturall man doth not conceive nor receive these things of the Spirit, 1. Cor. 2.14. neither doth flesh and bloud reveale them:Math. 16.17. and therefore being all wrought in men before they can beleeve in Christ (as hath beene shewed) and by the worke of the Spirit, through the preaching of the Word, (as must needs be granted:) therefore must they needs be effects of the Spirit, and consequently argue some spirituall life in those, in whom they are wrought: though as soon as they be wrought, faith in Christ be not wrought in them, and though they in whom they are wrought have not spirituall life sufficient unto salvation, untill faith in Christ it selfe bee wrought within them.

OBIECTION 5.

Repentance is not begunne before faith in Christ; because repentance is the proper effect and fruit of the Gospell.

The reason is held good, because it is presupposed that every proper fruit and [Page] effect of the Gospell followes faith in Christ; and that the Gospell can have no proper effect and fruit in men, before saving faith bee wrought in them thereby.

Solution.

The reason is not good; because the proofes thereof are unsound: for first, it is [...] not trve, that every proper effect and fruit of the Gospell followes faith: For the saving faith it selfe is a proper effect of the Gospell, yea, the most proper fruit of it. Yet doth it not follow faith in Christ: for how can a thing follow it selfe? Secondly, it is not true, that the Gospell hath no proper effect and fruit in men, till a saving faith bee wrought in them. For that is a proper effect and fruit of the Gospel,Rom. 10.14. which the preaching of the Gospell onely workes in men. The preaching of the Gospell onely, workes in men a beliefe of the Gospell; and a beliefe of the Gospell is wrought in men, before a saving faith, or faith in Christ for salvation; because no man will ever trust in Christ for salvation, before he beleeve this for a truth, that if hee beleeve in Christ, he shall be saved by his faith.

I grant, the Gospell can have no proper [Page] effect or fruit at all in men, till by the preaching of it there bee wrought in men that saith, which is the beliefe of the Gospell:1. Cor. 1.23. for as long as it is foolishnesse to them (which it is, till the truth thereof be beleeved) what effect can it haue?

And I confesse, that the preaching of the Gospell can have no proper effects or fruits in men unto salvation, untill a saving faith bee wrought in them; for if men dye before this bee wrought, it is not a beliefe of the Gospell, nor the beginnings of repentance that can save them. But I deny, (and I have disprooved it,) that a saving faith is so the proper effect of the Gospell, that the preaching of it hath no effect at all in men, till a saving faith bee wrought, (for upon this lyes the whole strength of the reason, because hereby would they proove, that therefore the Gospell could have no power to begin the worke of repentance, before a saving faith, because it hath no power to produce in men any proper effect or fruit, till a saving faith bee wrought in them, by the preaching thereof.) Wherefore this Obiection being as weake as the former, I will no [Page] longer insist upon the disproofe of it, but proceed to the last.

OBIECTION 6.

Repentance is not begunne before faith in Christ, because it is not begun before Regeneration.

The reason is taken for good, because they thinke that regeneration is not begun before a saving faith be wrought in men. For (say they) if the beginning of regeneration followes faith in Christ, and the beginning of repentance follow regeneration, then cannot repentance be begun before faith, because it is not begun before regeneration.

Solution.

The reason were good, if the proofes were found, (that is) if the two Propositions were true, whereon it is grounded, viz. that repentance is not begun before regeneration; nor regeneration begunne before a saving faith.

The first Proposition, viz. that repentance is not begun before regeneration, is false, beeing understood of repentance from dead workes, or at the first conversion: for of this is the question, as hath beene shewed, in setting [Page] downe the state thereof; and being understood also of regeneration fully wrought in all the parts (though not degrees) thereof; for of such a worke of regeneration must the Proposition be understood, else it proves nothing in the question.

I grant, repentance cannot be begun till regeneration be begun; for they are both begun together; and no sooner doth a child of God begin to repent, but he presently begins to bee regenerate: for though it be true, (which is not questioned) that repentance for sins committed after the first conversion, doe follow regeneration in the children of God, because they (after they are regenerate) doe sinne often, and therefore repent often after they are regenerated: yet is it not true (which is questioned) that repentance from dead works (that is, for sinnes committed before the first conversion, when men are dead in trespasses and sinnes) is not begun before regeneration be fully wrought. And my reason is plaine and good, because then repentance should be no part of regeneration.

For if repentance doe but begin to be wrought in men, when regeneration [Page] is already wrought in them, then cannot repentance be a part of regeneration, because all the parts of regeneration, (I doe not say the degrees) are already fully wrought in the person regenerated, before repentance doe begin to be wrought in him.

But it is not true, that repentance is no part of regeneration, seeing it is one of the chiefe graces of God, wherein the change that is wrought in men by regeneration doth consist, and the fruits of repentance in amendment of life, are the chiefe signes and markes, whereby it is manifested and discerned. Secondly, where (for proofe of their reason) they further alledge, that regeneration is not begun before faith in Christ: I say, that this Proposition is as false as the other, being understood of a saving faith fully wrought, (for so it is understood in the question.) For though it be true, (which is not questioned) that when a saving faith is wrought in a man, he may be truly said to be regenerate, yet is it not true, (which is alledged, but not proved) that till a saving faith bee wrought in a child of God, there is no regeneration so much as begun in him.

[Page]Regeneration is not usually wrought all at once, on a sudden, and in an instant, but by degrees, and at severall times, successively, as experience teacheth, namely, by the fore-worke of some graces of the Spirit, that doe prepare them thereunto: as namely, knowledge of our sinfull and damnable estate by naturall generation; a beliefe of this, and upon this beliefe, a laying of it to heart, whereby we are made to feare, tremble; bee humbled, and cast downe in our selves, not knowing what to do. After this, upon the hearing, beleeving, and laying to heart of the Gospell preached, which promiseth to regenerate us, and to bring us into a better estate, then wee had by nature: this makes us desire to be regenerated, and to seeke in the use of the meanes after it; which when they are wrought in men by the preaching of the Word, then cannot it be denied, but that regeneration is begun in them, seeing spirituall life is begun, as hath bin shewed. And seeing they be all the workes of the Spirit of God in them,Iohn. [...]. [...] tending to regeneration, and salvation, and are not wrought by the power of nature, or naturall meanes, but by the meanes which [Page] God hath given to his Church, for the regenerating of the members thereof, viz. the preaching of Gods holy Word.

I grant, that God is able to worke regeneration in an instant, as hee doth in children that dye infants; and it may be he hath done it by the Ministerie of the Apostles, and other worthy Preachers, for the magnifying of his exceeding gracious power in their labours; but that he hath, or usually now doth work so, I cannot see, because experience teacheth, men are effectually called by degrees, and by Sermon after Sermon successively.

I confesse also, that the beginnings of regeneration, (wrought by certaine preparing graces thereunto, whereof I spake a little before) are not sufficient to salvation, unlesse it be perfited in all the parts thereof; and except a saving faith doe afterwards insue, to perfect it, and to make it acceptable: and yet for all that, I am of opinion, that regeneration is begun, before a saving faith be fully wrought; and that repentance is begun, before regeneration bee perfected, and consequently, that repentance is begun before a saving faith.

Now then, it being sufficiently prooved, [Page] that repentance is begun before a saving faith, that is, that men begin to resolve not to live in their former sins, but to serve God better, before they can trust in Christ for salvation, it remaineth, that for a conclusion of this Rule, I make some use and particular application of the point, to the end the Reader may examine himselfe by it accordingly.

The application and use of this point.

And first, the consideration of that which I have said touching the precedencie of repentance to faith in Christ, in that manner and measure, as I have said,may sufficiently confute their opinion, who thinke, that a saving faith is fully wrought in men, before any repentance begin to be wrought in them; to which opinion they have bin drawn, partly by colour of some places of Scripture which seeme to fauour it; whereunto I have already given a particular, and (as I hope) a sufficient answere, to which I referre the Christian Reader.

If there be any thing in our Divines that seemes to contradict that which I [Page] have said touching this point, namely, if by any of them it be affirmed indefinitely, that faith goes before repentance; I humbly pray the Reader not to stumble at it, because it doth not crosse that which I have said; for I have often said as much: but to know and remember, that those Divines doe not speake of such a faith and repentance as I doe; as shall be shewed in foure particulars:

First, where they say, Faith goes before repentance, their meaning is, a beliefe of the Gospell goes before repentance, which I never denyed: and where I say, Repentance goes before faith, my meaning is, not before a beliefe of the Gospell; but before faith in Christ.

Secondly, if it may be prooved, that any of them in that sentence speake of faith in Christ, then where they say, Faith goes before repentance, their meaning is, a speciall faith in Christ goes before repentance bee fully wrought, perfected and accepted; which I have plainely affirmed: and where I say, Repentance goes before faith in Christ, my meaning is, onely that repentance is begun before faith in Christ; and that a true (though a weake) measure of repentance is begun in men, before they [Page] can trust in Christ for salvation.

Thirdly, where they say, Faith goes before repentance, they meane, that faith in Christ goes before the practice of repentance, or the bringing foorth of fruites worthy amendment of life; which is the putting off the Old man, and putting on the New man in the actions of our lives, and whereby the repentance of the heart is manifested: all which I acknowledge with them. And where I say, Repentance goes before faith, my meaning is, that repentance is begun in the heart; and that a true purpose and resolution of heart to leave our former evill wayes, and to serve God in a new conversation for time to come, is begun in men before they can goe to Christ, to be eased of their sins, or trust in him to be saved, which I thinke none of them ever meant to deny.

Fourthly, where they say, Faith goes before repentance, they meane, faith in Christ must goe, before repentance can be acceptable to God, which I confesse. And where I say, Repentance goes before faith, I doe not meane, that this begun repentance can be acceptable unto God to our salvation, before we beleeve in [Page] Christ; but that it is onely begun as a preparation to make as fit persons to beleeve in Christ; and by beleeving, to crave pardon of our sinnes for his sake; which I never read, any of them did deny. So that how ever at first sight there may seeme to be some difference in iudgement betwixt my selfe and some of our Divines, that speake generally and indefinitely of faiths going before repentance; yet by applying the distinctions that I have made of faith and repentance, there will be no contradiction indeed in this point betwixt me and them, but an easie way of reconciliation, and consequently of consent herein.

Yet am I not ignorant, that there be some Lutherans that oppose this Doctrine that I have delivered; and I wonder so much the more at it, because (as hath beene formerly proved) they hold faith in Christ to be an assured perswasion of salvation by Christ; which I know not how possibly they can iustifie by the Word, in as much as it is impossible, any Christian should be assuredly and fully perswaded of his salvation, before he hath repented: which yet must be true, if to beleeve in Christ, [Page] be to be fully assured of salvation by Christ; and this faith be wrought before any beginning of repentance.

2. The point I have delivered touching the beginning of repentance before faith in Christ, may teach us how to know, whether or no, we have a saving faith; namely, if before we trusted in Christ for salvation; our hearts began to turne to God, to resolve to leave our former evill courses, and to leade a better life.

3. It serves to reprove all those such carnall Gospellers, which presume they have a saving faith; and will say, they trust they shall be saved, though they live in their former sinnes, and have no resolution begun in their hearts (upon the grounds I have formerly mentioned) to serve God better, then they have done.

4. In the fourth place it may be a ground of great comfort to those, that have beene so prepared to beleeve in Christ, as I have said, and that have the beginning of repentance wrought in them: for they may build upon it, that if the Lord after this manner have caused them to seeke to be saved, and to go to Christ for it; that is, to beleeve [Page] in the merit of his death and righteousnesse for the same; and be sure that their faith is sound indeed, and that they are fit persons to beleeve in Christ for pardon.

Lastly, this that hath beene delivered, touching the precedency of repentance to faith in Christ, may be a ground of exhortation:

First, to Ministers, to be wary how they preach this doctrine, That faith goes before repentance; and that they expound it, viz. that a beliefe of the Gospell doth goe before repentance; but that repentance is begun, before a saving faith can be wrought, (that is) before we can trust in Christ for salvation, with any hope to receive it.

Secondly, to Christians: 1. That if they have bin otherwise minded, then I have taught, that they would alter and rectifie their iudgement herein, and learne to distinguish betwixt a beliefe of the Gospell in generall, and faith or affiance in Christ in speciall; because though that faith which is a beliefe of the Gospell, goe before repentance, yet that faith which is a trust, or resting, or relying on Christ for salvation, followes the beginning of repentance, as I have [Page] said.Rule 6. 2. That they would try their faith by this Rule, that so they may bee the fitter to try it also by the fruits which follow faith, which is the next Rule of Tryall.

THE SIXTH RULE.

CHAP. IX. Whether doest thou find in thy selfe, that thy faith is effectuall, and lively, to the amending both of thy heart and life, and to the bringing forth of the fruites of faith in new obedience.

IT is a good proofe that our faith is sound, if we be able to shew, wee have beene rightly fitted to it, and kindly prepared to beleeve in Christ; [Page] but this is not all, nor enough; for as there doe go before faith in Christ certaine workes of the Spirit that doe prepare us thereunto; so doe there follow many workes of the Spirit, as fruites and effects of faith, that doe declare, it is not a dead, but a lively faith indeed; and this shall be the sixt Rule, by which we are to try our faith, to the end wee may discerne, whether wee have a saving faith or no; accordingly as we shal discerne wee have these fruites in us, or no.

In the handling of this point, I will observe this method: 1. I will prove, that a saving faith is lively and effectual to produce many holy actions in them that have it. 2. I will declare what those fruits and effects be, wherein faith shewes her efficacie. 3. I wil set down the meanes by which it becomes so powerfull. 4. and lastly, I will exhort the Reader to examine himselfe by this Rule, to the end he may find, whether he have these effects and fruites in himselfe or no, and may further doe according as he finds by tryall: and these foure points shall be comprehended in foure Sections.

To prove the first point, viz. that a [Page] saving faith is lively and effectuall in §. 1 those that have it, to bring foorth many holy fruites,A saving faith is lively to stir up to holines and good duties. 1. Thess. 1.3. I need no plainer proofe, then that of the Apostle to the Thessalonians, where he speakes of the worke of their faith: by worke, not meaning any one particular, and single worke onely, as if it had no more but one; but a powerfull efficacie, or effectualnesse of their faith, to bring foorth many excellent effects.

This appeares not onely by the very next words, where two of those effects are named, viz. Hope and Love; but also by the Apostle Iames, where he saith, Shew me thy faith by thy works, Iames 2.18. speaking in the plurall number as of many: which may yet further be declared by the Epistle to the Hebrewes; where in the 11. Chapter he reckens up very many effects and fruites thereof, through the whole Chapter. And no marvell, seeing that faith, which is but a beliefe of the Gospell,Marke 6.20. Act. 19.18. is able to produce some effects in them in whom it is: and also seeing a saving faith hath for the Author of it God himselfe; for the immediate Obiect,Eph. 2.8. Iohn 3.16. Iesus Christ the Sonne of God; for the foundation and ground of it, the promise of the Gospell, or the new [Page] Covenant of God; for the instrumentall working cause of it,Rom. 16.25. the preaching of the Gospell, which is the arme and power of God unto salvation;Rom. 1.16.10.14. 1. Pet. 1.9. and for the end of it, eternall life: all which are strong workers, and powerful perswaders unto holinesse. But I shall not need to labour much in this generall, seeing it shall be further more clearely proved in the particulars, in the prosecuting of the next point.

Touching the second point, which §. 2 is,What be the particular fruits of a saving faith. to declare what be those speciall and particular fruites of a saving faith, by which shee shewes her efficacie in true beleevers. I say they are of two kinds; the one, are duties; the other, comfo [...]ts: of the duties I meane to speake in this Chapter, and of the comforts in the next; but of the duties before the comforts, because by the well performance of the duties, there arise greater and sounder comforts to our soules, by our saving faith.

The duties, to the practice whereof, a saving faith doth incite, and perswade a true beleever (to the end he may walke worthy of the grace of God;Eph. 2.14. 1. Pet. 2.9. and shew foorth the vertues of him, that hath called him out of darknesse to light,) are many, and manifold, [Page] in regard of the diversity of the persons to whom, matters whereabout, and occasions upon which they are to be done; so that a declaration of them in particular, would require a larger Volume, then I now intend: therefore wil I content my selfe with setting downe the most generall, to the end the Reader may helpe himselfe, with applying of particulars under each generall, as occasion is offered, of the practice of any one of them.

The summe of all our duties is thankfulnes.The summe of all the duties to which we are perswaded by our saving faith, is thankfulnes to God for our salvation by Christ; and to this thankefulnesse, upon this ground, we are exhorted by Paul, 1. Cor. 15.57. where he saith, Thankes be to God, who hath giuen us victory through our Lord Iesus Christ, namely, over sinne and hell, death and Satan our spirituall enemies: and where he saith,Eph. 1.3.5. Blessed be the God, and Father of our Lord Iesus Christ, who hath blessed us with spirituall blessings in heavenly things, (namely, election, adoption, redemption, to which he saith, They were predestinate according to the good pleasure of his wil, 1. Pet. 1.3. Psal. 103.3. to the prayse of the glory of his grace.) And to this thankfulnesse upon the same ground were Peter and David [Page] perswaded, and no marvell.

For if the consideration of a temporall blessing received from man, doth, or ought to stirre us vp to thankefulnesse; how much more should the blessing of all blessings, the gift of our salvation by faith in Christ, stir us vp to thankfulnes unto God, by how much the more we are vilde and unworthy persons that receiue it; the person is so high and excellent that bestowes it, and the gift so worthy and necessary that is given us, without which wee were accursed, though we had all the world; and with it we are blessed for ever, though wee had nothing else.

Our thankefulnesse to God for salvation must first be acted and performed; then shewed and declared.

Our thankefulnesse to God is acted and performed by these fiue duties.How our thankefulnes is acted and performed. Luk. 1.46.45.50 Gal. 1.15.

First, by acknowledging the rich grace, and free favour of God, in the worke of salvation from the beginning to the end thereof, in all the parts, degrees, & manner of working the same.

Secondly, by admiring Gods grace,Rom. 11.22. 1. Ioh. 3.1. and wondring what should move God to bestow so great a favour upon such unworthy wretches.

[Page]Thirdly, by prizing and esteeming of it above all gifts and blessings whatsoever;Mat. 13.44. Phil. 3.8. and (in comparison of it) by counting all things but as drosse and dung (which we shall doe,Luk. 10.20. if we delight more in the assurance of our salvation, then in all the pleasures and treasures of the world.1. Thes. 16.17. If we comfort our selves with the meditation hereof, in the middest of all worldly crosses and afflictions;Phil. 2.12. 2. Pet. 1.10. and if wee labour in the use of meanes to make it more sure to our selves every day then other.)

Fourthly, thankefulnesse to God for our salvation, is performed by acknowledging in our soules unfainedly,Luk. 1.48. & 15.11.19. & 18.13. our unworthinesse of salvation by reason of our sinne originall and actuall; and particularly for our sinne of unthankfulnesse, for his manifold mercies, specially this.

Fiftly, and lastly, we are thankefull to God for our salvation by faith, when we desire and study, resolve, and endeuour to serue him with,Luk. 1.74. 1 Pet. 2.24. Tit. 2.14. & for so inestimable a benefit, in holines & righteousnesse all the dayes of our life afterward.

How our thankefulnesse to God is manifested and declared.Secondly, our thankefulnes to God for our salvation, is to bee manifested and declared.

[Page]First, by confessing with our mouthes Gods great mercy, in singing of Psalmes of praise to him for it, as David, Psal. 103. luk. 1.46.47. & 68. Zachariah, and Mary did.

Secondly, by refraining to doe those things that we know are displeasing to our gracious Father in Christ. For all that call on the Name of the Lord, 2. Tim 2.19. must depart from iniquitie, because the grace of God that bringeth salvation, Tit. 2.11. teacheth men to deny all ungodlinesse and worldly lusts. For it were a shame for the redeemed of the Lord to walke as Gentiles doe:Ephes. 4.17. for with them the night is past, and the day is come; and therefore it is good reason, that they should cast off the works of darknesse:Rom. 13.12, 13. for hereby the purpose of their hearts to leave their former sins, begunne before faith in Christ, is put in practise. In which worke of the refraining sinne they are furthered: First, by often remembring of former sinnes,Luk. 15.13.18. 2. Cor. 7.8. to beware by them of committing the like againe. Secondly,Rom. 6.21. Iude ver. 23. Ezek. 20.43. 1. Pet. 5.9. Iam. 4 8. Ephes. 6.12.13. Prou. 4.23. Mat. 5.29. Iob 31.1. by sorrow for past sinnes. Thirdly, by shame for them. Fourthly, by hatred of them, and of themselves for their sinnes sake. Fiftly, by resisting Satan, and striving against sinne. Sixtly, by watchfulnesse over our actions and affections, our [Page] members and senses. Lastly, by avoiding the occasions and opportunities of sinne.

Prov. 5.8. 1. Thes. 5.22. Prov. 23.1, 2, 30Thirdly, our thankefulnesse to God for our salvation by faith in Christ, is testified and declared by doing those good workes, that we know will please God; and that not onely in the actions of Religion, and of Gods worship generally, as we are Christians; but in the speciall workes of our particular Callings, as we are Magistrates, Ministers, Husbands, Wives, Masters, Servants, Parents, Children, Husbandmen, or Tradesmen, according as God hath called us to any place in the Church, Commonwealth, or Family. For so saith Paul to Titus; Tit. 3.8. This is a trve saying, and worthy by all meanes to be received, that they which have beleeved, bee carefull to shew forth good workes: and the reason is, because they who have faith in Christ, Ephes. 2.9, 10. are Gods workmanship, created unto good works, which God hath ordained that they should walke in: and they are taught to liue righteously, Tit. 2.14. soberly, and godly in this present world: namely, to testifie to God, their owne sovles, and others, the foundnesse of their faith and beliefe, by the holinesse and unblameablenesse of their life: [Page] as also the truth of their repentance, and purpose of heart to serve God in a new life, which was begunne before their faith in Christ, whereof we spake before.

The duties that wee are to doe, to testifie our thankfulnesse to God for our salvation, concerne either God, our neighbour, or our selves.

Those which concerne God,Duties to God. are Either particular belonging to each person in the Trinitie; or generall, appertaining to the whole Deity.

The particular duties concerne either God the Father,Particular to each person. as a continuall calling upon him Abba our Father,Rom. 8.15, 16. Mat. 6.9. with sighes and grones of our hearts in secret prayer, Or they concern God the Sonne; as namely, a continuall trusting in his merits for the pardon of the sinnes of every day,1. Thes. 1.10. 2. Tim. 4.8. Tit 2.13. Ephes. 4.30. 1. Thes. 5.19. and an earnest looking and longing for his second comming, Or the Holy Ghost, as namely, a watchfull care that we grieue not the Spirit of God, nor quench his grace in us by relapsing into sinne, but endevour to approve our spirits, to his Holy Spirit in the scope and aime of all our actions.Generall to the whole Deity.

The duties that concerne the whole [Page] Deity in generall, are either inward or outward.

Inward duties. Gal. 5.6.The inward that are performed with the minde, are; first loue to GOD for his mercy with all our hearts.Rom. 5.2. Tit. 2.14. Revel 3.19. Gal. 2.11, 12. Secondly, reioysing in the Lord for his mercy in our soules in the midst of all our worldly troubles. Thirdly, zeale of Gods glory, in not suffering with patience his name to be dishonoured or taken in vaine.Heb. 12.6, 7. Rom. 12.12. 1. Thes. 1.4. Psal. 34.10. Rom. 8.28.32. Fourthly, patience under Gods corrections, because hee is now become to us a Father. Fiftly, dependance on his providence for temporall things, not fearing to want necessaries that may further us in the way to Heaven.Phil. 2.12. Psal. 130.1. Col. 3.22. Act. 23.1. & 24.16. 1. Thes. 2 4. Sixtly, feare to offend God; care to please God, & approving our hearts to him in keeping a good conscience. Seventhly, and lastly, a dayly and continuall renuing of our repentance and Covenant with God of new obedience, resolving and vowing more constantly and conscionably to serue him, then heretofore we have done, in obeying all his commandements, in beleeving his promises, in fearing his threatnings, and profiting by all his workes of mercy and iudgement, unto humiliation, sanctification and consolation, [Page] according to the severall use and end thereof. And by the practice of these, we shew that we are regenerate, that our sinfull nature is in some good measure mortified, and wee made partakers of the divine nature, by faith, in the power of the death and righteousnesse of the Lord Iesus Christ.

There be outward workes also,Outward duties. that the faithfull performe to God, to testifie their thankefulnesse to him for their salvation by faith in Christ, as namely: First, labour by study and meditation more cleerely to understand the mysterie of the Gospell, in which the way of salvation is taught us, and by which a saving faith is wrought in us, for the attaining of salvation according thereunto. Secondly, a Rom. 10.10. 2. Cor. 4.13. professing of his truth more boldly; specially that part of it that concernes our salvation. Thirdly, a 1. Tim. 6.12. Phil. 1.27. Gal. 2.11. defending and maintaining of it by word, writing, or purse, or any other meanes we may. Fourthly, Col. 1.23. Act. 14.22. 1. Cor. 10.13. Phil. 1.27. 2. Tim. 4.7. Ioh. 8.31. 1. Tim. 2.15. Gal. 5.1. 2. Pet. 2.20, 21, 22. Rom. 6.2. Act. 20.44. & 21.13. 1. Thes. [...].26. continuing in the true faith and obedience of the Gospell, without apostasie either to the Law to seeke for iustification by it, together with faith in Christ, or to loosenesse and dissolutenesse of life, and conversation. Fiftly, a readinesse and [Page] resolution to suffer for the Gospell, as losse of goods, good name, life, or libertie, if God should be pleased to vouchsafe us the honour to be Martyrs and witnesses of his truth. Sixtly, zeale and forwardnesse in the worship of God secretly in our closets,Ioh. 9.31, 38. Act. 24.14. Phil. 3.3. privately in our Families, or publikely in the congregation according to the Gospell, and the ordinances of God, which in the Gospell are appointed to that end. And thus much of our duty to God, inward and outward.

Duties to our Neighbour.The workes that are the duties we are to performe to our neighbour, to testifie our thankefulnesse to God for our salvation, they are generall and particular.

Gal. 5.6. 1. Thes. 1.3. Ephes. 1.15. 2. Pet. 1.7.The generall is Love, yea, brotherly love, that is, an entire loving affection to our Neighbour, because he is a beleever in Christ, or a brother with us in the same profession of our Christian Faith.

The speciall Duties which are also the fruits of this Love, are two. First, a refraining to doe him any harme, in soule, body, goods, or good name, life or libertie, in his owne person, or in the persons, or things that be his, either by [Page] thought, word or deed. Secondly, an indevour to doe him, or his, any or all the good we possibly can any way, specially in the pittying and relieving him in his miseries and distresses; as also,2. Cor. 8.2.7. in furthering him in the way to Heaven, by milde reproofes,Heb. 3.13. or admonitions, if we heare or see him doe ill; or by good exhortations, comforts and incouragements out of the Word,1. Thes. 5.11. if we take notice he doth well: and all this is to be done in conscience of our duty to God, and meerely in Christian loue to our neighbour, without respect of profit or benefit to our selues, to the end it may be acceptable to God, profitable to our brother, and comfortable to our owne soules.

The last duty followes,Duties to our selves. in doing whereof wee may testifie our thankefulnesse to God for our salvation, by faith in Christ, it concernes our selves, and consists in two points, according to the two parts that are to bee saved by Christ: namely, our soules and our bodies: for as they are both to be glorified in Heauen; so it is reason wee should heere on earth glorifie God with them both,1. Cor. 6 20. Rom. 12.1, 2. being bought with so deare a price as is the precious bloud of the Lord Iesus.

[Page]The Duties concerning our bodies are principally two.Duties concerning our bodies. First, a denying to the members and senses thereof unlawfull obiects of sinne, whereby we may bee insnared, specially of those sinnes, whereunto we are most of all inclined, either by nature, or by custome; for this is to mortifie our earthly members: this is to crucifie the flesh, Col. 3.5. with the affections and lusts thereof:Gal. 5.24. 1. Cor. 9.27. this is to beat downe the body: yea, this is to plucke out the right eye, Math. 5.29. and to cut off the right hand: to the end wee may not make them weapons of unrighteousnesse unto sinne. Secondly, an using of the parts, members and senses of the body,Rom. 6.13.19. as weapons of righteousnesse unto holinesse: as namely, an using of our tongues and mouthes to pray to God, and praise his name; our eares, to heare his Word; our feete, to to walke in his house, and place of his worship: and hereby we shall present our bodies a living sacrifice, holy and acceptable unto God by Iesus Christ, Rom. 12.1, 2. Cor. 6.19. Cor. 6.15. whereby wee shall make them fit Temples for the Holy Ghost, and members of Christ.

Duties concerning our Rules. Luk. 21.34.Last of all, the duties to our selves follow, in respect of our soules, which are: First, a moderating of our desires and affections to earthly things, to the [Page] end our hearts may not be stolne away from the love of God, and care of our salvation; and this is called sobrietie:1. Thes. 5.8. Tit. 2.11. 1. Pet. 3.8. & 3.13. 1. Thes. 5.16. 1. Pet. 1.8. Phil. 4.4. if thus we doe, wee shall be at more libertie to serue God, and haue the more leasure to reioyce in the Lord alwayes, and in the hope of heaven: whereas if otherwise our hearts bee filled with worldly cares, pleasures and treasures, honours and fauours, there will bee no roome within us for spirituall ioyes, and heavenly comfort to lodge and harbour.

2. The second Duty is a striuing in the use of meanes to grow in grace,2. Pet. 3. vlt. and in the knowledge of our Lord Iesus Christ,Iude 20. and to build our selves further in our most holy faith, to the end we may bee the better enabled to resist Satans temptations unto heresie in opinion, or to profanenesse, in practice of life, to practice holy duties more cheerefully, and to perseuere unto the end constantly; that being faithfull to the death, Revel. 2, 10. wee may receive the crowne of life.

The third is a making sure to our selves our Calling and Election, Adoption and salvation,2. Pet. 1.10. to the end wee may reioyce with ioy unspeakeable and glorious, euen in this life, by keeping faith [Page] and a good conscience. And thus much of the second point of this Rule, namely, the declaring what bee the duties which the faithfull performe, as the fruits of their faith, to testifie their thanksgiuing to God, for their salvation by faith in Christ.

§. 3 How faith becomes so effectuall.

Now the third point of this Rule followes, which is a declaration how faith becomes so effectuall to the producing of such holy effects, and to the perswading of them to doe such excellent duties.

I say then, this comes to passe efficiently and instrumentally: Efficiently two wayes. First, by the power of God, yea,Ephes. 1.17. by the exceeding greatnesse of his power in them which beleeve according to the working of his mighty power which hee wrought in Christ, when hee raised him vp from the dead: Ephes. 3.17. and secondly, by the power of Iesus Christ the obiect of faith: for by faith he dwels in our hearts: and by faith we draw vertue from him, namely, from his death,Rom 6.3. Cor. [...] 12. Phil 3 9, 10. to dye to sinne, and from his Resurrection, to walke in newnesse of life.

The second way by which faith in [Page] Christ becomes so effectuall, is instrumentall, that is, faith useth some meanes as instruments to worke her efficacie by. And these instruments are without us, or within us: they without us, are the Word preached, and the administration of the Sacraments, for these are the foode of our soules, whereby wee grow in the spirituall strength of grace: and the inward are: Loue and the gift of Prayer,Gal. 5.6. whereby we beg and obtaine increase of grace, whereby wee are made fruitfull in good works,Ephes. 6.18. to the glorious praise of God, the good example of others, the comfort of our owne soules. And so I come at length to the last branch of this Rule.

The use and application of it.§. 4

Seeing then such sweet Hearbs grow in the garden of a faithfull heart, & such wholsome fruits on the tree of a saving faith: what remaines, but according to my promise I direct the Reader to try his faith, by that which I have said of the efficacie of faith, to the end he may know whether hee have such a faith or no.

For I demand of them, If they haue [Page] the same faith, why should they not have the same effects and fruits of faith in them? I doe not say in measure, but in kinde; why shouldest not thou by thy faith walke with God and please him, as Abel?Heb. 11.5. Heb. 11.8. by thy faith obey God, as Abraham did?Iob 1. & 19. by thy faith learn patience under the crosse, as well as Iob did? by thy faith loue God, Luk. 7.47. Psal. 103.1. as well as Mary Magdalen? by thy faith bee stirred up to thankefulnesse to God for thy salvation, as David was, and Zachariah?Luk 1.68. Why shouldest not thou being a beleever in these dayes, shew thy faith by thy workes, Iam. 2.18. as well as Iames wils the beleevers in his dayes; and be carefull to shew forth good workes, Tit. 3.8. as well as Paul with the beleevers of his time? Let us see it, that wee may beleeve thee, that thou art a trve beleever indeed, and that thou hast a lively, and not a dead faith.

Simil.For wouldest thou perswade thy selfe thou hast an Apple Tree in thy orchard, if thou couldest never see fruit on it, but Leaues onely? or that it were a very good Apple tree, if it beare nothing but sowre Wildings or Crabbes? no more oughtest thou to perswade thy selfe thou hast a true liuely faith in Christ, if it stir thee not up to practice [Page] duties to God, thy neighbour, and thy selfe; to shew thy thankefulnesse for thy salvation by faith in Christ.

If then by thy tryall thou findest there bee none of these fruits in thy heart, or life, which I have reckoned up, nor conscience to practice these duties that I haue named, to God, to thy neighbour, or to thy selfe, then maist thou iustly suspect thy selfe, and feare thou hast not as yet a saving faith; and therefore my counsell to thee is, not to delay, but labour in the use of the meanes to get it, lest on a sudden thou dye without the faith that should save thee, and so be damned.

Whereas on the other side, if thou finde by tryall these effects and fruits in thy heart and life, that thou departest from iniquitie, and makest conscience to leade a holy life, and to practice for conscience sake, duties to God, thy neighbour, and thy selfe, and all to testifie thy thankefulnesse to God for thy salvation by Christ; then maist thou build upon it that thou hast a saving faith indeed, and maist safely looke for salvation by Christ. For if thou overcome the world, it must be by faith:1. Ioh. 5.4. if thou escape the pollutions of the world, 2. Pet. 2.20. it must bee [Page] by the knowledge of our Lord and Saviour Iesus Christ: If thou loue God and thy neighbour, Gal. 5.6. it must bee by faith: If thou resist sinne and Satan, 1. Pet. 5.8. it must be by being strong in the faith:1. Thes. 5.8. Ephes. 6.17. if thou quench the fiery darts of the Divell, it must be by the brest-plate and shield of Faith: and therefore comfort thy selfe; if thou hast the fruit, thou hast the roote; thou hast a saving faith;Tit. 2.2. 1. Tim. 5. thou art sound in the faith; thou hast an unfained faith; onely labour to strengthen that faith, that thou maist in due time receive the end of thy faith,Luk. 17.5. 1. Pet. 1.5. which is salvation.

I grant, that all belevers sinne in many things; and though they haue a saving faith, yet have they their failings: but it is not true, that any such settle themselves in any evill courses, or live long in knowne sinnes; for they striue against all sinne; they resolue to practise obedience to all Gods cōmandements, and if they faile, it is against their resolutions; they doe not ouertake and runne after sinne with greedinesse, but are ouertaken with it;Ephes. 4.19. Gal. 6.1. they are humbled with great sorrow for their slips, and by them they are made the more watchfull to doe no more so.

I know also that there is a difference [Page] in the fruits of the faith of beleevers, and in their measure of grace, as well as in their faith: For some have a stronger faith then others, and therefore they have a greater measure of sanctification, obedience, love, patience, thankfulnesse, and other graces: but for all this, hee that hath a weake faith in Christ, hath some obedience, some loue to God, he hath some feare to offend him, and some care to please him: and therefore let no man deceiue himselfe, to thinke that as yet hee hath faith in Christ, except hee have some of these fruits.

I doe not meane, that because a man hath not these fruits now, nor this saving faith now, he shall never have it; for though hee have beene carelesse heretofore; yet beeing better taught, by this and other meanes of instruction, he may labour to get it, and so have it, and the fruit of it: but this I meane, that if a man live and dye without repentance, and new obedience, without loue to God, or to his neighbour, he never had a true faith in Christ, nor can euer be saued.

I might heere make other uses of this point, as namely, of confutation of the [Page] Papist, who slanders us that we doe not vrge workes, nor presse our hearers to a holy life; they may here bee confuted: for wee teach men to try the truth of their faith, by the fruits of it, which are manifold.

Secondly, I might heere reproue all those who would bee taken for good Christians, and yet are they wicked in their liues and conversations, either openly by profanenesse, or secretly by hypocrisie.

Thirdly, I might here teach and instruct the Reader 1. a way how to try his faith, namely, by these fruits, & the efficacie of it: and 2. shew a reason of the wickednes & profanenesse, that is in the world, namely, because they want a saving faith:2. Thes. 3.2. 2. Tim. 3.8. but because the chiefe intendment of this Rule is for the examination and tryall of our faith by these effects, to the end that finding we have them not, we may get the faith that wil produce them; or finding wee have it, we may labour in the vse of the meanes to strengthen it: therefore I will not enter into any larger discourse of these uses; but will content my selfe with that, which already hath been said concerning examination, as beeing most [Page] profitable for us: and therefore now for conclusion of this Rule, and for a further and finall stirring of us vp to holinesse of life, and to the expressing of our faith thereby; I pray it may bee sufficiently considered and remembred,Iude ver. 20. Ephes. 1.4. 1. Thes. 4.7. Ephes. 2.10. 1. Pet. 2.24. Luk. 1.74. that therefore faith in Christ is called holy faith and that therefore holinesse of life is the end of our election, of our Vocation, of our Regeneration, or new creation, of our Redemption or Iustification, because our faith in Christ whereby we trust in him for these ends, should stirre us vp to holinesse, to the end wee may hereby glorifie God, strengthen our brethren, and assure our owne soules, that we have a true saving faith indeed; because the tree is knowne by the fruit. And so I descend to the seventh Rule.

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Rule 7.THE SEVENTH RULE.

CHAP. X. Whether doest thou labour in the use of the meanes, to feele in thy soule the comforts of a saving Faith?

IN this Chapter is contained the 7. Rule of Tryall, whereby wee may find whether or no we have a saving faith, namely, by examining our selves touching our endevour after the comforts of it; and here I would have it to be noted, that I do not make the tryall, whether wee feele them in us or no at all times; or at all times in like measure: for this would deceive many weake Christians, who though sometimes they want the feeling of these comforts of faith, yet may they have a saving faith for all that: but my quaere is, whether [Page] we desire and endeuour to find them. And in the handling hereof I purpose (God willing) to observe this order: First, I will shew in generall, that a saving faith ministreth spirituall comforts to the soules of Christians. Secondly, I will in particular shew what these comforts be. Thirdly, I will set downe the meanes by which a saving faith becomes thus comfortable. Fourthly, I wil declare why men should labour for these comforts. Fifthly, I will teach, how men shall labour in the use of the meanes for these comforts. Sixtly and lastly, I will make a briefe application of the Rule, to the end the Reader may examine himselfe by it, and accordingly deale as hee finds by tryall: and of each of them a little.

A saving faith is comfortable to the Soule.§. 1

That a saving faith brings comfort to the soule of him that hath it, is evident to him that considereth, First, that the Apostle saith plainely, that they who have fled for a refuge to lay hold upon the hope that is set before them, (which all doe,Heb. 6.18, 19. that by faith beleeve in Christ for salvation) may have strong consolation: and [Page] that they have hope, as an anchour of the soule both sure and stedfast. And secondly, how the Apostle ioyneth to faith a good conscience▪ 1. Tim. 1.19. viz. as an effect and companion of it; because a good conscience is a continually feast; that is, it ministers continually cause of spirituall ioy and mirth to the soules of Christians: and no marvell, 1. Seeing that by grace we receive a strong consolation:2. Thes. 2 16. Eph. 2.8. Philip. 2.1. Eph. 3.17. Ioh. 14.16, 17. Gal. 3.2.5. and by faith we are saved through grace. 2. Seeing by Christ we recive all consolation, and by faith Christ dwels in our hearts to give it us. 3. Seeing the Spirit is the true comforter; and by faith wee receive the Spirit. And fourthly,Rom. 15.4. seeing the Word and Gospell minister consolation; and by faith in Christ we receive the comforts of the Word.Hebr. 4.3. rom. 1.16. But because this generall point will be made more cleare in the particular comforts, therefore will I spend no more time in the proofe thereof.

§. 2 What be the particular comforts of a saving faith.

Touching the second point, viz. what be the comforts which a saving faith ministreth to the soules of the faithfull, I say they are principally seven:

[Page]The first is Peace, namely, in our owne soules and consciences,1. Peace. through the blood of Christs Crosse. For Paul saith, that being iustified by faith, Rom. 5.1. wee have peace towards God through our Lord Iesus Christ: and he prayeth for the Romane Christians, that the God of hope would fill them with peace by beleeving:Rom. 15.13. yea Christ saith to Mary Magdalen, Goe in peace, after he had affirmed, her faith had saved her:Luke 7.50. Mat. 11.28, 29. and to all that come unto him with broken And heavy-loaden soules, that is, which beleeve in him, that hee would give them rest to their soules.

This peace is not in a scanty measure to be enioyed by faith, but abundantly, if men seeke it as they should; according to that of Peter, Grace and peace be multiplied unto you, through the knowledge of God, and of Iesus Christ our Lord, that is,2. Pet. 1.3. through faith in Iesus Christ.

The second comfort is like the first,2. Ioy. but yet distinct from it, and it is Ioy; which appeares not onely by the places alledged formerly out of the Epistle to the Romanes, namely, where Paul saith,Rom. 5.2. that by faith we reioyce under the hope of the glory of God: and where he prayes,Rom. 15.13. that they might bee filled with ioy, as wel as with peace by beleeving: but also it is evident [Page] by the Epistle to the Philippians, where he speakes of the ioy of their faith: Phil. 1.25. and by the Epistle to the Hebrewes, where he exhorts them to hold fast their confidence, Heb. 3.6. and the reioycing of their hope firm unto the end.

This ioy shewes it selfe, not onely in respect of this, that wee are converted to the faith,Act. 8.39. & 16.34. Luke 10.20. and made Gods children; nor in regard of this, that we shall be saved: but it is seene even in troubles and afflictions, in which no man naturally or reasonably can reioyce: for the faithfull reioyce in troubles and persecutions; Heb. 12.12. Rom. 5.3. they take ioyfully the spoyling of their goods;Hebr. 10.34. Act. 5.41. and they reioyce, that they are counted worthy to suffer for Christs sake.

The third comfort of faith is Hope, that is,3. Hope. hope of heaven, or of eternall life: for by faith Paul saith, Wee reioyce under the hope of the glory of God;Rom. 5.2, 5. and that with such a hope, as wil not make us ashamed. And Paul prayeth, that the Romane Christians may by faith abound in hope by the power of the holy Ghost;Rom. 15.13. H [...]b. 11.7. John 3.16. Rom. 4.16. for faith is the ground of hope, and the substance of things hoped for, as the promise is the ground of faith; and God himselfe in his truth, power, and mercy is the ground of the promise.

[Page]The fourth comfort (which ariseth also out of the three former comforts) is Assurance of salvation,4. Assurance of salvation. and a good perswasion of Gods love to us, and that we are his children. For because we are sonnes, (which wee are by faith in Christ, Gal. 3.26. Ioh. 1.12.) God sends foorth the Spirit of his Sonne into our hearts, Gal. 4.6. crying, Abba Father: and the Apostle wils us to draw neere to God in full assurance of faith, having our hearts sprinkled from an evill conscience. Hebr. 10.22. Yea Paul professeth of himselfe, (not as an Apostle,Rom. 8.35. but as a beleever) that he was perswaded nothing should be able to separate him from the love of God in Christ Iesus.

The fift comfort of a saving faith,5. Boldnesse in prayer. is Boldnesse in prayer to God, as to our Father, with confidence to be heard in our prayers for forgivenes of sinne, and all other spirituall and temporall comforts.Eph. 3.12. For by faith in Christ we have boldnesse and accesse with confidence:Rom. 5.2. by faith we have accesse into this grace wherein wee stand: for he being now become our Father in Christ, wee may bee sure,Iohn 16.23 & 14.13. Iames 1.6. 6. Ability to resist temptations. that whatsoever we aske the Father in Christs Name, he will give it unto us.

The sixt comfort, is an Ability wherby we may answere all Satans accusations, [Page] and resist all his temptations, whereby he would perswade us to despaire of mercie, in regard of our miserie and great sinnes, which have deserved temporall, spirituall, and eternall curses. For therefore Paul cals a saving faith,1. Thes. 5.8. Eph. 6.17. a brest-plate, and a shield, Ephes. 6.17. not because the faithfull shall bee freed from Satans temptations, and no way to be assaulted with them; but because by it they shall be able to quench all his fiery darts, that is, to answer and refell them, that they shall doe us no harme, nor drive us to despaire.

For though Satan may bruize our heele, that is, sting or pricke us with some feare and horror, yet shall hee never be able to breake our heads, or our hearts with despaire;Gen. 3.15. because in the end we shall be more then conquerors by faith in Christ,Rom. 8.37. 1. Iohn 5.4. by which wee overcome the world.

7 Perseverance in graceNow followes the last comfort of faith, which is, that if we be truly ingraffed into Christ, by a true and lively faith, we shall bee sure to persevere in grace unto the end: for he that drinkes of the water of life that Christ gives, (that is, whosoever beleeves in him) it shall be in him a Well of water springing up [Page]to life eternall: and though they bee here on earth, and Christ in heaven,Iohn 4.14. yet are they in the hands, (that is) in the keeping of the Father, and of Iesus Christ;Ioh. 10.28, 29. whence none shall be ever able to pluck them: and no marvell,1. Pet. 1.5. seeing they are kept by the power of God through faith unto salvation. From whence wee may collect three singular comforts: 1. Art thou afraid thou shalt never indure to the end? be of good cheare, thou shalt be kept unto salvation. 2. Doth it trouble thee that Satan is a strong and subtil adversary, able to overturne thee? bee of good comfort, thou art kept by the power of God, who is stronger then he. 3. Art thou dismayed thy faith will faile thee? take heart of grace, thou art kept by the power of God through faith; therefore thou shalt keepe thy faith, and thy faith shall keepe thee, if thou have such a true faith in Christ as I have said.

The meanes by which faith in Christ becomes §. 3 so comfortable.

Now followes the third thing propounded in the handling of this Rule, which is a declaration of the meanes by which faith in Christ becomes so comfortable [Page] to the soule: and I say that this comes to passe by the power of the holy Ghost,Rom. 15.13. Iohn 14 26. & 15.26. who is the true comforter. Now the holy Ghost works these comforts in Christians through faith, by reason, first, of the proper and immediate obiect thereof, which is Iesus Christ, the meritorious cause and fountaine of all spirituall consolation.2. Cor. [...].3, 4, 7. Secondly, by reason of the goodnesse, sweetnesse, and comfortablenesse of the things themselves, which faith beleeves, and which are promised in the Word, viz. iustification or forgivenesse of sinnes, grace or sanctification in this life, and glory in the life to come, freedome from the guilt of sinne originall and actuall, and from the curse of the Law thereby; and adoption to bee the sonnes of God, and heires of the kingdome of heaven.

§. 4 Why we should labour for the comforts of Faith.

The fourth thing in this Rule, is to consider the Reasons, why men should labour for the comforts of faith; and they are chiefly these: 1. Because these comforts are in the Word promised to [Page] true beleevers: therefore may they be attained by seeking after them. 2.Mat. 5.4. & 11.28, 29. 2. Cor. 1.4.7. Because the faithfull in time past have inioyed them, as may be seene in Iob, Daniel, Peter, Paul, and the rest; therefore may they be attained in this life by others also, namely, in some measure, though not in a like measure, in all. 3. Christians must labour for the comforts of faith, in regard of the necessity of them; which appeares by this, in that, if they have these comforts in their soules, they are happy, if they had no comfort in the world besides, but were every way else uncomfortable; and without these they are accursed, and shall perish, and be swallowed up of other discomforts. Lastly,Psal. 119.92. 1. Cor. 15.19. they must labour for these comforts of faith, because of the excellencie of them, in that they farre surpasse all other ioyes and comforts; for they are not sensuall, corporall and sinfull, but holy, pure, and spirituall, not utterable and worldly, but unspeakeable and glorious; not fading,1. Pet. 1.7. but permanent and durable, such as shal never be taken away, Ioh. 56.22. but shall doe them most good when they have most need.

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§. 6 The meanes of attaining spirituall comforts by faith in Christ.

In the fift place, I am to shew how Christians should labour in the use of meanes to attaine these comforts, and what meanes they should use to that end. The meanes are, 1. An emptying of our hearts of all love of worldly, carnall, and sensuall ioyes, comforts, and pleasures. 2. A feeling of the want of these spirituall comforts. 3. A knowledge of the necessitie and excellencie of them. 4. An hungring and thirsting, even an earnest desire of them. 5. A continuall reading, hearing, and meditating on the promises of the Word, and the comforts thereof. 6. A diligent and continuall use and meditation of the Sacraments of the Gospel, which are the spirituall nourishment of our soules to eternall life. 7. And lastly, a frequent, and fervent use of prayer to God for his blessing upon the meanes, that our hearts may bee ravished with these holy and heavenly ioyes and comforts, according to the necessitie, and excellencie of them.

§. 7 The application of this Rule.

Now come I to conclude this Rule, [Page] and to make application thereof. That which I have said touching these comforts of faith, may serve, First, to confute the opinion of profane men, and carnall Gospellers, who imagin in their hearts, and speake with their mouths, that there is no ioy nor comfort in faith and Religion; that godly men and women are quite without any mirth; and that the profession of the Gospel is an utter enemy to all pleasure and ioyes. Indeed to sinfull and carnall pleasure it is, but not to all pleasure and ioy: for godly men have a liberty to partake in many lawfull pleasures, and recreations; they are not debarred of them, though they belong to the senses, and members of their bodies; and as for their inward ioyes, they are unspeakeable and glorious; though wicked men cannot (as long as they continue wicked) be acquainted with them; because they are not fit persons to receive them.Luke 4.18.

Secondly, this that I have said concerning the comforts of faith, may iustly reproove many professors in the Church, and carnall Gospellers, that do not labour for them, though they are to be had; and though being had, they bee so necessary and excellent. The reason [Page] is, because they are sensuall, and their hearts are so stuffed with carnall ioyes, and taken up with worldly pleasures, that there is no roome for holy, spirituall, and heavenly ioyes to lodge and harbor. Let such men take heed that go on in the eager pursuite of them, and carelesse neglect of the other, that they be not in the number of them, that have already received their consolation;Luke 6.24. Psal. 17.14. 1. Cer. 15.19. whose portion is in this world, and who have their hope in this life onely.

Thirdly, this discourse of the comforts of faith, may serve to teach and instruct us, what is the way to get holy and heavenly comfort, namely, to get a saving faith; as beeing the cause, root, and fountaine of them, as hath beene shewed in the second Section of this Chapter.

Lastly, it serves to exhort us all to labour for these comforts, and to examine our selves, whether we labour for them, and hunger after them.

If we doe not, then are wee sensuall and carnall either in whole or in part, according as we are negligent of them: let us therefore reprove our selves for this neglect, and feare that as yet wee have not the saving faith it selfe.

[Page]Indeed, if either there were no comforts to bee had by a saving faith; or if these comforts were but meane; or if they were not durable, then might wee have some plea for our negligence in getting a saving faith, and the comforts of it: but seeing they are possible to bee attained; being attained, they are worthy to be enioyed; being enioyed, they are permanent and may be kept: therefore are we most worthy of sharpe reproofe, if we labour not for them.

But if on the other side, wee find by tryall, that in some measure wee feele these comforts, whereby wee taste how sweet the Lord is to us, then have we reason to assure our selves wee have a saving faith indeed, as also we have good encouragement further to apply them to our soules; which if we doe, we shall not need to feare againe unto bondage, Rom. 8.15. or despaire, though happely sometimes we may find some discomforts in our soules, by reason of former sinnes not soundly enough repented of, or later sinnes not carefully prevented.

For first, what though Satan tels thee thou art a sinner? yet God tels thee in the Word, that by faith in Christs death and righteousnesse, thou art accounted [Page] as righteous in Gods sight: for Abraham trusted in Christ, Rom. 3.3. and it was imputed to him for righteousnesse: Philip. 3.9. and so was S. Paul accounted righteous, by the righteousnes of God which is faith in Christ.

Secondly, what though Satan tel thy conscience, thou art a transgressour of Moses Law, and therefore that thou art lyable to the curse? yet God tels thee in the Word, that from all things from which thou canst not be iustified by the Law of Moses, every one that beleeves in Christ is iustified:Act. 3.39. the reason is, because Christ hath blotted out the hand-writing of ordinances, that was against us, and was contrary to us, that he hath taken it out of the way, and nayled it to his Crosse.

Coloss. 2.14.Thirdly, what though Satan suggest into thine heart, that thou art in Adam condemned to die the second death? yet will the Lord tell thee in his Word, that in the meane time that execution is stayed; and that Christ hath procured a pardon for thee; for whosoever beleeves in Iesus Christ, shall receive remission of sinnes:Act. 10 43. yea if thou beleevest in Christ,Ioh. 3.33. thou hast this pardon under seale: thou hast everlasting life, and shalt not come into condemnation, and art past from death to life. Iohn 5.24.

[Page]Lastly, what though Satan obiect against thee, that thou must die, and after death come to iudgement? yet will the Lord tel thee out of the Word, that the sting of death is taken away; so that it shall not be to thee a passage to hell,1. Cor. 15.56, 57. as it is to unbeleevers, but an entrance into life: for Christ by his death hath overcome him that had the power of death, Heb. 2.14. 1. Cor. 15.20. which is the Divell: and Christ is risen from the dead, and hereby is become the first fruites of them that sleepe. Onely labour for these comforts in the use of the meanes ordained to give them; and though thou want them for a time, yet as long as thou art troubled for the want of them, mournest after the Lord, and hungrest for him, feare not, but bee of good cheare, thou shalt be eased and comforted in due time;1. Cor. 10.13. He will not try thee above thy strength, but give a good issue; and though heavinesse indure for a night, Psal. 30.5. yet ioy and comfort will come in the morning. And so much for the seventh Rule, I now come to the 8. and last.

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Rule 8.THE EIGHTH RULE.

CHAP. XI. Whether doest thou use the meanes to grow in Faith, and to strengthen it?

IN the handling of this Rule, I will observe this methode, and declare these points: 1. I will shew, that Christians must strive to strengthen their faith. 2. I will propound some Reasons to induce them to strengthen their faith. 3. I wil direct them to the meanes, by which they may learne how to strengthen it. 4. I will declare, that if they labour in the use of meanes, they may strengthen it. 5. And lastly, I will apply this Rule, and exhort the Reader to try himselfe by it.

§. 1 Christians must labour to strengthen their faith.

That Christians must labour to strengthen their faith, appeares by the [Page] Word of God. First, in Paul, where he exhorts the Colossians to be rooted and built vp in Christ, and strengthened in the faith;Col. 2.7. shewing that it was not enough for them to be planted in Christ, except they were rooted in him: for else how can they watch and stand fast in the faith;1. Cor. 16.13. how can they quite themselues like men, and be strong? Secondly, in Peter, where he exhorts the Christian and beleeving Iewes, to grow in grace, 2. Pet. 3. and in the knowledge of our Lord and Saviour Iesus Christ, signifying unto them, that when they are once begotten to the faith, and new borne in Christ, they must not be babes still, but grow in spirituall strength to a perfect man in Christ, euen to the measure of the fulnesse of the age of Christ.Ephes. 4.13. Lastly, this is taught us by the Word of God in Iudes Epistle, Verse 5. where he exhorts the Christian Israelites to edifie one another in their most holy faith:Iude ver. 20. intimating that it is not enough to have the foundation of faith laid in us, except we bee further edified and built vp in the same, to be an holy temple to the Lord. Ephes. 2.21.

Why Christians must strengthen their §. 2 Faith.

Touching the second point, although [Page] these three plaine Texts are sufficient to perswade any reasonable man to labour to strengthen his faith; yet for a better inforcing of this point, I will adde some reasons why they must so doe, whereof some are taken from the necessitie of this duty, and some from the fruit and benefit of it. The Reasons that are taken from the necessity of labouring to strengthen our faith, are three.

The first is borrowed from the nature and condition of our faith in this life, which is but weake and imperfect, and therefore hath need to be strengthened; for wee know in part,1. Cor. 13.9. wee beleeue in part;Simil. so that as men doe therefore take foode and Physicke for the strengthening of their bodies, because they are fraile, weake and mortall; so therefore should Christians use the meanes of spirituall food and Physick, for the strengthening of their soules unto eternall life; namely, because their faith is weak for the most part.

My second Reason that prooves it it necessary for Christians to strengthen their faith, is drawne from the consideration of Satans malice, who useth all meanes to weaken it; yea, quite to subuert and ouerturne it (if it were possible) [Page] as may be seene in the case of Peter, who was winnowed by Satan, Luk. 22.31. that his faith might faile. For I demand, if a house beginne to sinke or reele of one side,Simil. will we not put vnder some shore to prop it vp? Or if any man question the Title of Land we have purchased, will wee not search Records, and use meanes to strengthen our Title? Or if an enemy lay siege to a Citie to conquer it; or a thiefe seeke to breake into an house to rob it: will not the Inhabitants of that Citie, or that house, fortifie and defend it? if they doe not, they are worthy to be made Vassals, and be spoiled of their goods. Euen so, when Christians doe know that Satan labours to weaken their faith; yea, wholly (if it were possible) to subuert it, they have reason to strengthen the same, specially, seeing by faith wee stand in the grace and favour of God: by being stedfast in the faith,Gal. 5.22. wee resist Satan: seeing faith is our victory, 1. Pet. 5.8. 1. Iob. 5.4. whereby we ouercome the world: seeing faith is a brest-plate, or Corslet,2. Thes. 5.8. whereby we beare off all the strokes of Satan, that they cannot hurt us to death; yea, it is the Shield and armour of proofe, whereby wee quench all the fiery darts of the Divell, Ephes. 6.17. that they cannot [Page] wound us vnto damnation.

The third reason enforcing a necessitie of strengthening our faith, is taken from the consideration of the nature and condition of the life of Christians in this world, which is subiect by afflictions, to many tryals that require strength of faith to undergoe them, and to make use of them, that wee faile not vnder them. For upon this ground Paul exhorts the Christians at Antioch to continue in the faith;Act. 14.22. because we must through many tribulations, enter into the Kingdome of Heaven: and upon the same ground Paul sends Timothy to the Thessalonian Christians, to stablish and comfort them in their faith, to the end they might not bee mooved by the afflictions of those times, which hee told them beforehand they must suffer, 1. Thes. 3.2, 3, 4. And no marvell: for when the stormy tempests of affliction and persecution beat upon us, how shall we be able to stand, if wee be not deepely founded on a Rocke? Surely a silly Woman will make us deny our Master, as Peter did, if we be not strong in the Lord, and in the power of his might; and if in feeling of the weaknesse of our faith, wee labour not in the use of meanes to strengthen it.

[Page]The second ground of Reasons to perswade us to strengthen our faith, is taken from the benefit that comes by this labour, and by the strengthening of our faith; and the benefits are likewise three.

The first is this, that if wee use meanes to strengthen our faith, we shall increase our spirituall comfort; for the stronger our faith is, the stronger is the consolation, the sweeter are the comforts, and the more permanent are the ioyes of our soules, that proceede from our saving faith within us.

The second benefit of strengthening our faith is, that hereby we shall finde in us the more, and the more liuely fruits of our faith in holy obedience: for the stronger our faith is, the more constant and conscionable shall be our serving of God, in caring to please him, and fearing to offend him; for hereby we shall draw downe from the death and Resurrection of Christ, dwelling in our hearts by faith, Ephes. 3.17. more strength to dye to sinne, and to walke in newnesse of life.

The third and last benefit of strengthening our faith, is, continuance and perseverance in the faith, whereby wee [Page] shall come to attaine to the end of our faith, which is the salvation of our soules. For we shall be presented, holy and unblameable before God at Christs second comming, Colos. 2.21. if wee continue in the faith, rooted and settled, and bee not mooved away from the hope of the Gospell.

§. 3 What be the meanes of strengthning our Faith.

But though we know wee are commanded to use meanes to strengthen our faith, and the reasons why: yet if there be no means to strengthen it, how shall we strengthen it? It remaines therfore in the next place, that I shew what the meanes be which God hath ordained for that end. And of these, the first is, the continuall hearing of the Word, wch is the obiect of a saving faith, viz. the Gospell. For to this end doth Paul cōmend the Ephesians to God,Act. 20.31. and to the Word of his grace, to the end they might bee built up thereby. And for that end he desires to see the Romanes, whom hee had by preaching at first converted to the Faith,Rom. 1.11. that hee might bestow vpon them a spirituall gift to strengthen them, and to see the Thessalonians, 1. Thes 3.10. that he might perfect that which was lacking in their faith: and for [Page] this end doth Peter command the Christian Iewes, as new born babes, 1. Pet. 2.2. to desire the sincere milke of the Word, namely, that they might grow thereby:Heb. 4 12. for the Word is liuely and mighty in operation, Act. 20.32. and able to strengthen it; and besides, it is a fit meanes to strengthen our faith; because it was the meanes whereby it was at first begotten in us.

The second meanes to strengthen our faith, is the frequent use of the Sacrament of the Lords Supper.

For if Circumcision were a seale of the righteousnesse of faith,Rom. 4.11. why not the Lords Supper also, being a Sacrament as well as it, and a Sacrament of the New Covenant or Testament? I do not meane, that the Sacraments confirm the promise of the Gospell in it selfe, nor in respect of God, but in regard of us, who by reason of our weake faith, stand in need of the confirmation thereof, and who without it, should not bee so sure of obtaining salvation by faith in Christ, as otherwise with it wee are: And therfore (me thinks) hath the Lord Iesus ordained specially one of the Sacraments of the New Testament in a Supper, and in Bread and Wine; not onely to teach us, that now he hath put [Page] an end to all the carnall & fleshly sacrifices & offrings of the Law, by this Bread and Wine representing himselfe: but also to teach thereby,Psal. 104.14.15. that as Bread and Wine doe naturally nourish our bodies: so the benefits of the body and bloud of Christ crucified comfort our soules; and not so onely, but that the ordinance of the Lords Supper doth also nourish, increase, and strengthen our faith in the death of the Lord Iesus Christ, there represented for the further assurance of our salvation thereby; euen as those creatures nourish our bodies.

The third meanes of strengthening our faith is the frequent use, and feruent exercise of Prayer to God, in the name of Christ, the obiect of our faith. This the Apostles knew, and therefore doe they all pray to the Lord, Luke 17.5. to increase their faith: and this the poore man in the Gospell knew also; and therefore having said,Mar. 9.24. Lord, I beleeue, he prayes in the next words, as in one breath, Lord, helpe my unbeliefe: & no marvell for if Prayer bee a meanes to obtaine a blessing of strength, to the meanes that God is pleased to give us for the preservation of our corporall strength, and bodily life:1. Tim. 4 4. then well may it bee a meane [Page] to obtaine strength to our faith, wherein consists our spirituall strength. If Prayer bee a meane to strengthen the faith of other Christians,1. Thes. 3.10. Phil. 1.9. and to confirme in them other graces, then why should it not be a meanes to strengthen our faith in Christ, and to increase it for the further comfort of our soules in Christ, in whom our faith is fixed?

The fourth and last meanes that I will mention for the strengthening of our faith, is the meditation on the power, truth, goodnesse, and mercy of God, in performing of his promises made unto us in Iesus Christ, both of grace and glory; specially for spirituall blessings in heavenly things: for hereby wee are the rather assured that he is able and willing to make them good.

For as the consideration of the honesty and sufficiencie of a man that makes us a promise of any thing,Simil. giues us good incouragement to beleeue wee shall have it, and make us with patience to expect it: euen so the meditation of Gods power, truth and goodnesse, doth strengthen our faith to make us rest in him, and trust unto him for the good things promised: yea, with patience to expect the receiving of them.Ro. 4.19, 20, 21

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That Christians may strengthen their faith by these meanes.

§. 4 But though these bee meanes that in themselves bee powerfull to strengthen our faith: yet if it be doubtfull whether they will take effect accordingly, wee shall haue little heart to use them: therfore am I in the fourth place to shew, that if Christians doe use these and the like meanes for the strengthning of their faith, in manner and measure as they should, they may confirme it hereby, and that they shall finde the same by Gods blessing effectuall to that end; for beeing Gods ordinances, why should they not be effectuall to Gods ends, for the good of Gods people? And this shall appeare: 1. By the promises of God, 2. By the examples of the godly.

The promises are generall or speciall. Generall,Math. 7.7. that they that aske and seeke, shall find and haue. Speciall as namely, that of Saint Paul, 2. Cor. 9.8. where hee saith, The Lord shall cause all grace to abound to the faithfull; and that the righteousnesse of God is revealed from faith to faith, Rom. 1.17. that is, from one measure of faith to another; and that of Christs fulnes we all receiue grace for grace. Ioh. 1.16.

This point likewise is made plaine by the examples of the godly in the Word, [Page] whose faith hath been strengthened by these meanes, as namely, the Christian Iewes, who are said to bee rich in faith. Iam. 2.5. The Thessalonians, whose faith grew exceedingly: The Corinthians, 2. Thess. 3. 2. Cor, 8.7. & 10.15. who abounded and increased in faith: and Abraham himselfe the father of the faithfull,Rom. 4.20. who was strong in the faith.

And yet for all this, I would not have men to iudge, as if I meant that al Christians, by the use of the meanes, shall attain unto a like measure of the strength of faith; for that is not to bee expected: but that they shall attaine unto such a measure of spiritual strength thereby, as shall be able to support them from finall falling away frō God, or fainting under the afflictions of this life, with which God is pleased to try their faith in this world.

The application and use of this Rule.

Now then, to come to the last thing promised in handling this Rule: Examine thy selfe, good Reader, whether thou dost with care & conscience, with diligence & continuance, use the means prescribed or no: if thou doe not, it is to bee feared, either thou hast no faith at all; and then it is no wonder thou doe [Page] not labour to strengthen it, (for thou canst not strengthen that which is not) or that it is such a one, that will proove weaker euery day then other, for want of spirituall meanes to strengthen it. For I demand,Job 8.11. Mat. 13.5. can a bulrush grow without water; or seede without heart of earth? Can the body be strong to labour, without food and rest? no more can faith in Christ without the water of life, or the food of our soules. And therefore as men in the world,Simil. Merchants and Tradesmen, doe not content themselves with a little wealth or stocke, but striue and labour to increase it, to hundreds or thousands; so doe not thou content thy selfe with a small portion of these heavenly treasures, but labour to increase it; and the rather, because of the worlds many allurements to weaken it, and Satans great malice, to ouerturne it.

But if on the other side, thou finde in thy selfe a desire of thy heart, an endevour of thy minde, and an use of the means to strengthen thy faith, then perswade thy selfe thy faith is sound. For it argues thou feelest need to strengthen it;1. Cor. 10.12. 2. [...]. 1.10. [...]. 2. [...]2. for thou takest heed thou fall not, thou makest sure to thy selfe thine own Calling and Election, and workest out thy salvation with [Page]feare and trembling; thou takest heed to thy selfe,Heb. 3.12. that there bee not in thee an evill heart of infidelitie to depart away from the living God, and therefore art thou like to abide and continue: for blessed is hee that feareth alwayes. Likewise it argues thou hast an eye to the Lord for helpe, and to his ordinance for strength, by meanes whereof, thou maist well in faith expect it, and find it, to the end that hereby being strengthened in thy faith, thou maist be faithfull to the death, Revel. 2.10. and being faithfull to the death, thou maist receiue the crowne of life; only goe on still in the use of meanes as thou hast begun, goe on (I say) as long as thou livest in this world, and bee of Pauls mind, who never thought he had faith enough; and therefore still laboured to know Christ, Phil. 3.9. and the power of his Resurrection: still pray for Gods blessing on the meanes, and depend on him for the same: and hee that hath commanded thee to use the meanes to shew thy obedience to his wil, & promised a blessing,Gal. 6.9. to the end thou mightest trust in him for the same, will in due time cause thee to reape of the fruit, if thou faint not, 1. Cor. 15. vlt. knowing this assuredly that thy labour shall not be in vaine in the Lord. And so I come at length to the conclusion of my Treatise.

[Page]At length, after many paces, and passages, I am drawing on to my iourneys end, (that is) toward a conclusion of my Discourse of the tryall of faith: wherein, as largely as was needfull, as plainely as for me was possible, and as sufficiently as God enabled me; I haue laboured to perswade and incourage Christians, to examine themselves whether they haue a saving faith.

To perswade them, I haue prooved the point, by alledging reasons for it, and cleered it by answering obiections against it: by which it may appeare it is necessary to be done.

And to incourage men thereunto, I haue set down certaine rules to direct them how they may try their faith, and exhorted to the tryall of it by those rules: by which it may be discerned that it is possible to be done.

It remaineth, that as a Traueller, after a hard iourney, I sit me downe: (that is) that I finish the whole Worke, and having done, that I make an end.

And wherewithall shall I doe this better (having already commended it to the Christian Reader in the Preface) then with a suppliant prayer to the Father of Lights, that he would be pleased [Page] in Iesus Christ to accept of these my poore labours in his Vineyard, and to blesse them to the good thereof: As also with an humble thankesgiving to the same eternall Maiesty, (God blessed for euermore) for health & strength of body, wherby I haue had opportunity, and for some measure of understanding in the mysterie of Christ, whereby I have had abilitie to write this Treatise.

For this cause I bow my knees unto the Father of our Lord Iesus Christ, Ephes. 3.14. to the end of the Chapter. of whom the whole family in heaven and earth is named; that he would grant you, according to the riches of his glory, to be strengthned with might by his Spirit in the inner Man, that Christ may dwell in your hearts by faith: that yee being rooted & grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the loue of Christ, which passeth knowledge: that ye might be filled with all the fulnesse of God. Now unto him, that is able to doe exceeding abundantly, aboue all that wee aske or thinke, according to the power that worketh in us: unto him bee glory in the Church, by Iesus Christ, throughout all ages, world without end. Amen.

FINIS.

The Table.

[Page]

A.

WE are not iustified by being assured of salvation. 148.

Assurance of salvation: see faith.

B.

Beleeving. See faith. What blessednes is promised in the Gospel. 110.

C.

Tender Consciences not to bee wounded. 153.

D.

Many kindes of Despaire, 68. to 71.

Why fewer despaire, then presume of salvation in this life. 70

E.

Exhortations to Christian duties are precepts. 8

F.

The true definition of a saving faith propounded, 96. and expounded, 98. to 113.

The causes of faith. The efficient cause. 100.203.113. The materiall 101.113. The formall. 102.113. The small. 110.113. The mouing 100.101. The imstrumentall. 206. to 213.

The ground or foundation of it. 111. to 114. The obiect of a saving faith. 109. The subiect or place in the soule where it is, 60.126.

Faith in Christ doth save. 108. How it saues. 195. to 198. Why it saues. 198. How wee may be perswaded it will save. 176

Onely faith in Christ is the condition of the Gospell. 32.147.150.

The act of faith by which wee are iustified, is trusting in Christ. 102.130, 131.132.102. to 109. What is trusting in Christ. 102.103. Trusting in Christ is faith. 117. It is commanded 117. It is accepted of God to salvation. 108. It is more then beleeving the truth of Gods Word. 118. It goes before the assurance of salvatian. 145. to 148.

Men are prepared to beleeue in Christ. 219. How they are prepared. 220. Legall preparations. 220. to 224. Evangelicall 224. All men are not prepared in like measure. 236. Begunne repentance is a preparation to faith in Christ. Proved by sixe Reasons. 233.264. Cleered by 6. obiections answered. 264. to 288. How farre repentance is begunne before faith in Christ. 230. to 233.289. to 292. The use of it. 288.

A saving faith is liuely to bring forth many holy fruits. 296. What the fruits be. 297. to 310. How it becomes so effectuall. 310.311. The uses of [...]t. 311.

A saving faith brings comforts to the soule. 319. What the particular comforts be. 320. The meanes by which it becomes so comfortable. 325. Why Christians should labour for the comforts of faith. 326. How they should use the meanes to attain the comforts of faith. 328. It assures us of the efficacie of the Gospel in us. 45. that Christ is in us. 47. Of our [Page] salvation. 323.142, &c. It never failes. 12.16.22.23. It continues after this life. 37.

Euery one hath not a sauing faith, 14.16. few haue it. 15. Euery faith is not a saving faith, 11. to 14. onely trust in Christ is. 102. to 109.130. to 132.

No grace of God is so excellent for our use as a saving faith. 32. to 39. none so necessary as it. 39. to 42. No grace is acceptable without it. 275.

It is the duty of Christians to try their faith, prooved by 12. Reasons. 6. to 52. cleared by answering 7. obiections. 52. to 89.

The definition of a saving faith given by some Lutherans, confuted by fiue Arguments, and their chiefe reasons answered. 138. to 172. Faith (as it iustifies us) is not assurance of salvation. ibid. The uses of it. 172.

Assurance of salvation is an effect of faith, 142. to 145. it doth not presently follow faith in all Christians. 149. we must trust in Christ, before we can be assured of our salvation. 145. to 148.150.

The Definition of a saving faith, according to the Church of Rome. 115. confuted by two reasons, 117. to 125 and their chiefe Arguments answered▪ 125. to 137.

A saving faith is not onely an assent to the truth of the Word. ibid. 117.

All the faith which the Church of Rome requires to salvation, is, that Catholikes assent to the truth of the Word. 116.

We must strengthen our faith. 334. We may. 344. Reasons why. 335. Meanes whereby. 340.

G.

Christians must try their graces. 30.

The Gospell is the ground or warrant of faith in Christ. 111.

I.

Iustification. See faith.

K.

Knowing Christ, put for beleeving in Christ. 164.

L.

Loue is a fruit of faith. 304. Wee must try it. 31.

M.

Miracles were done to confirme our faith in Christ, as well as our beliefe of the Gospell. 134.135.

P.

Carnall professers must not be nouzled up in presumption of their salvation. 156.157. It is not enough to saluation, to come of religious Parents. 56

R.

Repentance is begun, before faith in Christ. 106. We must try it. 31.

S.

Al men shal not be saved. 16. All true beleevers shall certainly be saued in the end and euent. 168. whereon the certainty of salvation depends 169

T.

God tryes our faith. 17. Satan tryes it 20. Heretiques try it. 26.

Texts of Scripture alledged, and in part expounded by occasion.

[Page]

Math. 21.32. Fol. 238

Luk. 18.8. Fol. 15

Ioh. 5.43. Fol. 44

20.31. Fol. 133

Act. 15.9. Fol. 267

Rom. 4.30. Fol. 130

8.38. Fol. 162

14.23. Fol. 265

1. Cor. 11.28. Fol. 10

13.13. Fol. 35

2. Cor. 5. pag. 7. and in the whole Preface.

Gal. 2.20. Fol. 277

Ephes. 6.16. Fol. 40

Philip. 1.25. Fol. 166

2. Tim. 1.12. Fol. 162

2.25. Fol. 248

Heb. 10.22. Fol. 165

11.1, 3. Fol. 125

11.6. Fol. 273

1. Pet. 3.15. Fol. 24

1. Ioh. 4.16. Fol. 163

Faults escaped. p. for page: l. for line: r. for reade.

PAge 8. lin. 18. after command, put them. p. 43. l. 5. for wheras, reade namely because. p. 86. l. 18. for our r. their. p 106. l. 17. for seeking, r. seeing. p. 113. l. 17. for thereof, r of a saving faith. p. 139. l. 28. after former, put the former. p. 140. l. 2. put our as. p. 176. l. 16. for sinners, r. sinnes. & l. 17. for sinnes, r. sinners. p. 180. l. 21. for they, r. you, & l. 23. for their, r. your. p. 181. l. 14. put out & p. 219. l. ult. for 5. r. 6. p. 237. l. 22. for one, r. upon. p. 241. l. 3. for that, r. the. p. 251. l. 11. for where, r. whence p. 253. l. 20. for proffer, r. professe. p. 255. l. ult. for only reade duely. p. 259. l. 13. after whereas, put in before. p. 262. l. 25. put out were. p. 266. l. 6. for then, r. there. p. 276. l 2. for to, r. of: & l. 3. for unacceptable, r. acceptable. p. 293. l. 21. put out that. p. 308. l. 21. for in, r. to. p. 327. l. 4. for Daniel, r. David. p. 332. l. 16. put out that.

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Information about this book

Title statement

A tryall of faith by the touch-stone of the Gospel, the word of faith. Whereby Christians may discerne whether or no, they have a saving faith. First preached in the parish church of St Nic. Col. Abby London, by William Chibald pastor there; and now published for the further benefit of that his congregation, and all other that confesse with their mouth the Lord Iesus, and with their heart beleeve on him vnto salvation.

Chibald, William, 1575-1641.

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1622

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2008-09 (EEBO-TCP Phase 1).

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— A tryall of faith by the touch-stone of the Gospel, the word of faith. Whereby Christians may discerne whether or no, they have a saving faith. First preached in the parish church of St Nic. Col. Abby London, by William Chibald pastor there; and now published for the further benefit of that his congregation, and all other that confesse with their mouth the Lord Iesus, and with their heart beleeve on him vnto salvation., Chibald, William, 1575-1641..

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[32], 349, [3] p.

Printed by G[eorge] P[urslowe] for Iohn Teague: and are to be sold in Pauls Church-yard, at the signe of the Golde Ball,. London :: 1622.. (Printer's name from STC.) (Reproduction of the original in Cambridge University Library.)

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