A TRIAL OF FAITH: BY THE TOUCHSTONE OF THE GOSPEL, THE WORD OF FAITH. WHEREBY CHRISTIANS MAY discern whether or no, they have a saving FAITH. First preached in the Parish Church of St Nic. Col. Abbey London, by WILLIAM CHIBALD Pastor there; and now published for the further benefit of that his Congregation, and all other that confess with their mouth the LORD JESUS, and with their heart believe on him unto Salvation. 1. THES. 5.21. Try all things: hold fast that which is good. LONDON, Printed by G.P. for john Teage: and are to be sold in Paul's Churchyard, at the Sign of the Golden Ball. 1622. TO THE RIGHT WORSHIPFUL, D. LANGTON, D. of Divinity, and Precedent of Magdalen College in Oxford; and to all the Fellows and Students of that worthy SOCIETY. Right Worshipful and worthy, TO dedicated Books, Luk. 1.1, 2, 3, 4 specially such as concern the Gospel, is both ancient, common, and commendable, in the Churches of Christ. The ends thereof are, the Authors showing respect to the Patron, and the Patrons giving countenance to the Author's Work: and the mean to attain unto both these ends, is relation in some kind or degree betwixt them both. In which respect, having penned a Treatise concerning the Faith of the Gospel, and upon request printed it, I made bold to dedicated it unto your Worships, as being the fittest persons to be Patrons thereof; not only because you were the first in my consultation, and the last in my resolution about the dedicating of it; but also, and chief, in respect of some relation betwixt your Worships, and the matter and Author of the Book. In respect of the matter, I presumed you would countenance it, because the Subject thereof, is generally a point of Divinity, whereof some of you are Doctors, many Bachelors, most Preachers, and all Students (I hope) more or less, specially it is that point of Divinity that is Faith in Christ, which (as Protestant's) you all profess; and more particularly it concerns that point of Faith that is Trial, which (as Christians) I trust you do all practise. In regard of the Author likewise, I thought you would protect it, because as he 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 Superior members, to look down upon an inferior part of your body, bending itself to do you reverence and obeisance. Amongst you I received the first seeds of Divinity; unto you therefore I offer the first fruits of my Ministry for the Press, not doubting but that you will taste, relish, and well digest the same. My purpose herein is, not to read you a Lecture of what you know not: but to tender you some account of that little I know in this point, which may be a Remembrancer unto you of what you have already learned. Neither yet do I tender it, because I think, it doth in itself deserve, to be a Present, but that it may in time serve to be a Precedent unto others, who may testify the like duty, upon the like occasion. In hope of your free favour herein, I humbly submit my Trial of Faith, to your Trial and Censure; and hearty commit your persons, and studies, to the protection, & direction of God, who give unto you all, the comforts of a saving Faith in this life, and the end thereof, at the end of this life, by jesus 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 NEIGHBOURS, THE Inhabitants of the Parish of S t Nic. Col. Abbey 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 JESUS CHRIST. Beloved in CHRIST: OUT of the second Epistle to the Corinthians, the thirteenth Chapter and fifth Verse, I have taught you to try your Faith, by Reasons I have exhorted you unto it, and by Rules I have directed you in it; many things were propounded for that end, and it is some time since they were delivered: wherefore fearing the frailty of your memories to retain many things long, and foreseeing the hurt that might ensue by the forgetting of them; I have thought good to add unto the preaching of the point in your ears, the presenting of it printed before your eyes, to the end you may more readily remember that you have heard, more clearly understand that which you do remember, and more conscionably practise that which you understand in this point. I desire no requital, but love, pains, and conscience: Your love in accepting, for mine in giving; your pains in reading, for mine in writing; and your conscience in practising, for mine in teaching; that you may have profit by me, and I comfort in you. The Lord bless the reading of this Treatise, and hearing of my Sermons, and your partaking in all other my ministerial duties, so to his glory, Heb. 13.17. and your good, that I may be able to give up my account of you to God with joy and not with grief, 2. Cor. 11.2. and to present you a chaste Virgin unto your Spouse jesus Christ, in whom, I rest Yours, and the Lords unworthy servant, W. C. THE PREFACE. The Preface containing chief an opening of one Text of Scripture, that gave occasion to the writing of this Treatise, and which is also one of the principal grounds of the doctrine taught therein. BEcause men are loath to be deceived in the things of the world, therefore do they try before they trust: For they try their Gold by weight and touch, before they take it, because all is not Gold that glisters. Now if in civil things, trial be so good, to prevent loss by being deceived; then in spiritual matters it is most needful, because in them it is both most easy, and also most dangerous to be deceived. Among other spiritual things the gifts and graces of the Spirit are to be tried, because every gift is not a saving grace; and amongst other gifts and graces of the Spirit, our faith is to be tried; because every faith is not a saving faith, as shall be proved hereafter. For Satan, who by his fall, 2. Cor. 11.14. is become an angel of darkness, can transform himself into an Angel of light; not to be one, but to seem to be one, to the end he may deceive: therefore much more can he by the same his subtle power, transform that faith, which is but an historical faith, and which every member of the Church militant hath; yea, which himself hath, jam. 2.19. into a saving faith; not to be it, but to make it seem to be it, to the end he may deceive them that have it, with a presumption of salvation without any true ground. For this, and other like causes, I thought it needful and profitable to teach my Congregation to try their faith: and because the Gospel, Rom. 8.8. 1. joh. 3.23. which is the Word of faith, and which doth command it, is the best means, to direct us in this trial, and to persuade the conscience thereunto. Therefore did I make choice of a Text, that is a part of the Gospel, to preach on, that doth earnestly exhort unto it: and it is written in 2. Cor. 13.5. in these words: Examine yourselves whether you be in the faith; prove your own selves. In handling of this portion of Scripture, I propounded these four things: 1. I shown the coherence of the words, which we call the Context: 2. I declared the sum and parts, with the circumstances of the same, which is termed the Analysis: 3. I delivered the sense, by interpreting the words and phrases. And lastly, I propounded and prosecuted the doctrines. Touching the first, I take the coherence twofold, general, and special. General, as it agrees with the matter handled in the three Chapters immediately going before, and it is thus: Because the reports of the meanness of a Preachers calling and gifts, are a likely means to disgrace his preaching, and the doctrine he delivers: therefore S. Paul having by his preaching converted many to the faith in Corinth; the Devil labours to hinder the progress of his Ministry, by raising up some to report of him, either that he was not an Apostle of jesus Christ, because he was not called by him immediately while he lived on the earth, as the other twelve were; or that he was no scholar, because he used no vain ostentation of humane learning in his Sermons, or that he was but a mean man, because he lived in no outward port and pomp in the world, as did the Scribes and Pharises: by these or the like slanders many weak Christians being seduced, and Paul's Ministry also traduced by the same: upon the hearing of it, he doth by many arguments in the 10, 11, and 12. Chapters maintain his Apostleship, and having at large formerly proceeded in his just defence, he doth in this 13. Chapter conclude his whole discourse of it. The special dependence is after this manner: Many of the Corinthian Christians being by false suggestions brought to think meanly of Paul, and to doubt of the efficacy of his Apostleship, they are so bold with him, as to demand a proof of Christ speaking in him, chap. 13. vers. 3. For answer hereunto, first in the 3. and 4. verses, he doth peremptorily affirm, that Christ's power was not weak in him, but mighty towards them, viz. by his Ministry. Secondly, he shows them how they may find a direct proof of Christ's power in his Ministry, viz. if they do but examine themselves, whether they be in the Faith or not, vers. 5. intimating thereby, that if they do but examine themselves, whether they be in the Faith, they shall found themselves to be in the Faith; and by finding themselves to be in the Faith,, they shall found Christ to have been in him, because by Christ's power on his Ministry, they had been begotten thereunto. And so much of the Coherence of the words, by which the Reader may discern the drift of the Apostle in them; from whence (besides the principal Doctrine of the Text, which I reserve to be handled at large in the Treatise following) I think it proper to observe two several duties both for Preachers and Hearers. 1. Doctrines from the Coherence. Preachers Duty. Preachers are hence taught from the Coherence, not to stagger, if they hear their Ministry censured, to be weak and fruitless; yea happily questioned, whether a lawful Ministry or not, even by them, whom (through God's blessing) they have begotten to the Faith, or confirmed therein, seeing Paul an Apostle, was no better used of the Corinthians, his Hearers, especially if they shall withal well consider, that Hearers now, are men aswell as the Corinthans then, and that the devil now desires to hinder the success of the Gospel, as much as ever he did, and hath still as good hope to disgrace preaching, by the disgrace of Preachers as ever he had. 2. If it be their lot, to have their Ministry, and Sermons so censured, and thereby themselves so disgraced; then to learn by S. Paul's example, to be able, and ready to maintain the same by a just defence. And for that end to direct their Hearers, how they may find some arguments to justify the sufficiency of their Ministry, by the work of knowledge, belief, saving Faith, repentance, love, patience, and the like in themselves or others: to the end, that they may thereby, either be fully satisfied, or left without excuse if they shall wittingly shut their mouths, and not confess, or their eyes and not see, the power of God's ordinance among them. These points, if they were well known and marked by many Ministers, they would not he so soon weary of painful preaching, nor so forward to leave their pastoral charge, upon such discontentments, especially if they did well lay to heart, not only the example of Paul, who was not moved upon this disgrace to leave the Corinthians: but also the commandment of God delivered by the Apostle, which is, 2. Tim. 2.25. That the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented in meekness, instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the Truth. Hearers also, and ordinary Christians may hence learn their duty: Hearers Duty. 1. To examine themselves of the fruit and effect of the Sermons of their own Pastors and Preachers, and to try themselves, if thereby happily, knowledge, and belief, repentance and faith in Christ, with other graces, have been wrought in them, that so they may either justify God's ordinance in its sufficiency, for their present comfort, or condemn themselves for their own slackness and unproficiencie for their future amendment. 2. If by examination they shall found the Ministry of their Preachers to have been effectual among them, by the work of the forenamed, and other like Christian graces: then thereupon to conclude infallibly, that the Lord jesus hath been in their Preachers; his power hath been seen in their weakness, his blessing hath been upon their Sermons, whereby they may safely conclude, that God hath set his seal to their calling and gifts, 1. Cor. 9.2. and thereby approved them, not only as a lawful, but as a powerful Ministry. These points, had they been well understood, and weighed by our brethren and Countrymen that are gone from England to the Low-countrieses; from London to Amsterdam, for a lawful Ministry, (as they pretend) they might have saved themselves a great deal of trouble and expense in their remooue. For if Paul in his time, by willing the Corinthians to examine themselves, whether they were in the Faith, did purpose, they should by that examination, found themselves to be in the Faith, to the end he might thereby allege a good argument, to prove the efficacy of his Ministry by Christ's power, working through it, Faith in them: then in these days those Christians, that by examination found, that the Ministry of the Church of England hath wrought Faith in them, (I say) they may see, and they must acknowledge it, a sound argument to prove the lawfulness and efficacy of our Ministry 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 Christ's Church, I wonder, whether or no, they had a saving Faith, when they went from us to them, and what they will answer to this question: will they say, no? then (say I) it is well they are gone, and that we are fairly rid of them. But it is impossible they should deny it: for how can they, who pretend such zeal for God's glory, in leaving their Country, calling & friends, to enjoy Christ's kingdom, (as they use to speak) and to live under a lawful Ministry, to judge and speak so meanly of themselves, that they have not a saving Faith? What will they say then? will they affirm, they had a saving Faith when they departed? then (say I) it was very ill done, to go away from their Mother-Church, the Ministry whereof had begotten them to the Faith. For if they had the Faith, than was it wrought in them by the Ministry of the Church of England; if so, then was that Ministry powerful in them; and then was Christ's power in it; then was it Christ's own ordinance, and why then did they go from hence thither for it? And so much briefly for the coherence of the words, and the collecting and applying of that which is observable out of the same for our instruction. The second thing propounded in opening of the Text, was, to show the sum and parts thereof. The sum is an exhortation; and in the exhortation, an argument, to prove the power and efficacy of Paul's Ministry among the Corinthians, namely, because by God's blessing thereon, they had been turned from Heathenism and infidelity, to the Christian Faith; which (saith he) they shall easily discern, if they do but examine themselves whether they be in the Faith. The parts of the exhortation are three: 1. The person exhorting Paul. 2. The persons exhorted, the believing Corinthians. 3. The duty or action to which they are exhorted; set down by two words, examine and prove; amplified by the Object, 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 shall be done, by answering certain questions; and the questions shall be propounded first touching the simple words of the Text. 2. Concerning the compound phrases that are framed of two or more words together, by my answer whereunto the sense and meaning may appear, and may easily be understood. The simple words are three, namely, examine, prove, Faith, which are to be distinguished into three questions, whereof the first is this: Question. 1 What it is to examine here? For answer whereunto I say, that though it be not hard for Englishmen to conceive what is meant by this word examine, namely, to make proof or trial of ourselves in some thing: yet because the Original Greek word is not always in the New Testament so translated, nor used in the same sense for the same kind of Trial; therefore do I think it needful to say a little more of the propriety of the word, because it will serve for the better understanding not only of this Text, but of other also in the New Testament where it is used. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I would have the Reader therefore to know, that the word in the Original, is sometimes taken in the best sense, for a good trial, and sometimes in the worst, for a bad one, according to the circumstances of the Text where it is used, and the good or bad means and end of that trial. In the worst, when it is used for a bad trial, it is in our English Tongue properly called tempting; and tempting, is an using of some evil means, to effect an evil end, (that is) to try if thereby men will be persuaded to do that which is evil: and so was Christ led by the Spirit into the wilderness, to be tempted of the Devil, that is, Mat. 4.1. to be tried by those means he then used, if happily he might be persuaded to sin, and do that which is evil. Now this kind of trial is not used in this text, because trial by temptation is always exercised about that which is evil on the tempters part, and is forbidden in the Word; but trial 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 understood of a lawful trial, it is an using of some lawful means, to effect a good purpose, namely, to try if by those means we may know the nature and condition of the persons, or things that we try, whether they be or not, or be good or not, or be so good as we expect or no; to the end we may accordingly approve or disallow them: and so the Angel or Pastor of the Church of Ephesus is said 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 lives which they led; Mat. 7.20. that by these fruits he might know them, and discern them, not to be Apostles indeed. And such a trial was this in the Text, because it was an using of good means to a good end, namely, that thoroughly they might know themselves to be in the Faith; and consequently, know, that Christ's power had been in him, and in his Ministry among them, which was the thing they seemed doubtful of: and for clearing whereof, he wils them to try and examine themselves, whether they were in the Faith. Quesstion. 2 What it is to prove in this Text. The second word to be opened follows, which is prove; concerning which, the questions shall be three: viz. 1. What is meant by proving. 2. Why he adds this word to the former, and 3. why he saith, Prove your own selves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word in the Original Greek hath many meanings, but most usually it doth signify to prove; but not to prove by Arguments, as the word in English is often used, but to prove by trial and experiment. So we prove or try oxen, Luke 14.19. 1. Pet. 1.7. 1. Tim. 3.10. to see whether they will bear the yoke and draw; we prove or try gold in the fire, to know whether it be pure; and Ministers are to be proved or tried, whether they have gifts competent for that calling: and in this sense the Corinthians were to prove themselves, whether they be in the Faith, namely, by experiment and trial. And as touching the second branch of this Question, which is, why he useth two words to express one action: I say, that he adds prove to examine, for one or more of these reasons, (as I suppose) either because it is his manner to use variety of words, to express the sense of one by another, Hebr. 6.9. the former by the latter; or because both words do signify but one duty or action, in regard of the thing, which is Faith, to which they are jointly applied, namely, trial: or in regard of the duty itself, to show the necessity of examining ourselves, whether we be in the Faith; or in regard of Paul, to manifest his desire to have them practise it; or lastly, in regard of the Corinthians, to teach them the great care, diligence, and conscience that they aught to use in practising of this Duty. And concerning the reason why he saith, Prove your own selves, (which is the 3. branch of this Question) I say, he adds those words, either because themselves principally were the parties, by examining whereof they might best found a proof by the efficacy of his Ministry, for their own satisfaction: or because thereby he would give them a close, (but withal a mild reproof) for being so eager and forward in seeking a proof of him, and of Christ speaking in him: as if he would say, Turn the edge from me to yourselves, cease seeking proof of me any further, and begin to examine and prove yourselves, whether you be in the Faith, and you shall easily discern the faith of Christ in yourselves, and the power of Christ in me. Now follows 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 themselves. 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 understood, any kind of Faith, which in those days was usually 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 historical faith, which was a belief of the Doctrine of the Gospel: and in the judgement of charity, (for aught that can be proved to the contrary) every member thereof also had a saving faith, and (at lest) 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 found Christ to be in them; for so he saith, Know ye not yourselves, vers. 5. how that Christ is in you? Now by the finding of an historical and a miraculous faith, (as well, though not so much) as by finding of a saving Faith, the believing Corinthians might found Christ to be in them; for by an historical Faith Christ was in them by his wisdom, making them to understand and believe the Gospel, 1. Cor. 1.23. though it were once foolishness unto them: by a miraculous Faith Christ was in them by his power, causing some of them to do strange and miraculous works, though they were weak men; even as by a saving Faith Christ was in them by his grace and goodness unto 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 find a proof of the efficacy of his Ministry: for that is the end wherefore Paul wils them to examine themselves, whether they were in the faith, viz. because thereby they might found it to have been wrought in them by his Ministry, Rom. 1.16. 1. Cor. 3.5. & 4.15. for the proof of Christ's power in it. Now not only a saving Faith, and an historical Faith were wrought in the Corinthians by the preaching of the Gospel, but a miraculous Faith also, as is plain by the Epistle to the Galathians, where doing of miracles, (which were done by a miraculous Faith) is said to be wrought in them, (and therefore it was accordingly wrought in the Corinthians) by the hearing of the Gospel, Gal. 3.2.5. or by the hearing of Faith preached. So that Christ being in the Corinthians by an historical, 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 historical Faith and a miraculous, being a good argument to prove the efficacy of Paul's Ministry among them; therefore do I think, (saving other men's better judgements, upon better proofs) that the Faith whereof the Corinthian Christians were to examine themselves, was any kind of Faith, an historical, and miraculous, as well as a saving Faith; and the rather, because by all three kinds a greater proof will be gained for Christ's power in Paul, and for the efficacy 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. What is meant by the Corinthians being in the Faith? It seems at first sight, Answer. a strange manner of speaking, as if Faith were some local thing that did comprehend in it all believers; as the place doth contain in it the thing that is placed there; the house, the inhabitant; but we may learn, that to be in the Faith, is nothing else, but to have Faith to be in them; and the exhortation is in effect no more, then if the Apostle had said, Examine yourselves whether Faith be in you, or whether God hath wrought Faith in you: and I prove 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 devil in love, is to have the love of God, 1. john 4.16. and our neighbour dwelling in them: Rom. 8.8. to be in the flesh, is to have the corruption of nature dwelling, and reigning in them. 2. I prove it by other phrases commonly used in our English tongue, as when a man loves a maid, we say he is in love; when he hates his neighbour, we say, he is in malice; when a man is drunk, we say, he is in drink: so that the being 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 be one of these; either because he had before spoken of Christ being in him, and answerable to that would speak of their being in the Faith; or else, because he would intimate to us the certainty of the Corinthians being believers, and of their having of Faith; even so surely, as if they had been in the faith itself. Question. 2 The next Question is, Why he saith, Examine yourselves, whether you be in the Faith? seeing the word whether seems to imply a doubting, and making some question, whether they had the Faith or not? Answer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I answer: in the Original, the words are, If you be in the Faith, of you be in the Faith, is all one in sense with Whether you be in the Faith: and neither if you be in the Faith, nor whether you be in the faith, do imply any doubting of their saving Faith. I 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 show it; which they do not here. That neither whether, nor if, do in all places of the New Testament imply Doubting, I prove by one, where Paul saith, he wrote to the Corinthians, that he might know the proof of them, and whether they would be obedient in all things, yet did he not writ this, as if he doubted they would not be obedient in all things, 2. Cor. 2.9. because in the third verse of the same Chapter, (which he could not forget) he says he was confident in them, that his joy was the joy of them all; 2. Cor. 2.3. which he would never have said, if he had not been confident of their obedience. And that the circumstances of this Text do give no light to intimate, that whether or if did imply my doubting, I prove thus: If they did, than this doubting must either be in Paul, or in the Corinthians; but Paul could not doubt, whether the Corinthians had the Faith, because he could not forget what he had written of them in the first Epistle, where he saith, that in jesus Christ he had begotten them through the Gospel: 1. Cor. 4.15. 1. Cor. 3.5. neither could the Corinthians doubt thereof, because after he had said, Examine yourselves whether you be in the Faith, he adds in the very next words, Know you not yourselves? that is, Know you not yourselves 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 clearly discern themselves to have it, that so they might thereby found an evident proof of Christ's power in the efficacy of his Ministry, for the justifying of the same; which they could not do, if they had not known themselves to be in the faith, but had doubted of it. By my answer to these five 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 raised, which was the fourth and last thing propounded in handling this Text. The points observable out of the coherence and drift of the Apostle, have already been 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 only, although it were written to them only, therefore from the Hypothesis to the Thesis, from the particular to the general, I raise and propound the Doctrine thus: It is the Duty of all Christians to try and examine themselves, whether they be in the Faith, or whether they have a saving Faith. This Doctrine shall be the Subject of the ensuing Treatise, whereunto I have added this Preface, even this Discourse upon the opening of that Text, upon which it is mainly founded, not only for an Introduction unto the Treatise; but for a main pillar and proof of the Doctrine, to which I persuade in the Book itself. Now (for a conclusion of my Preface) I humbly pray the Christian and judicious Reader, as to peruse with patience the whole, and with brotherly kindness to cover or correct all faults escaped the Author, or Printer, in any part thereof: so by the spirit of meekness to inform me, of whatsoever by the spirit of discerning he shall observe, to be insufficiently proved, or unsoundly propounded, upon a sincere purpose, and faithful promise, (the Lord knoweth) to alter any thing in that kind, at the next Impression: (if ever in the judgement of the Church it be thought worthy of it) if I shall not be able to satisfy them, by bringing better reasons for the proof of that I have written, than they for the reproof thereof. A TRIAL OF FAITH. THE FIRST BOOK. It is the Duty of Christians, to try their Faith: or to examine themselves, whether they have a saving Faith. GOld is a precious Metal; the world esteems it so: therefore do men dig deep into the Mine where it is, to find it; and they labour much in the fire, to purify and refine it: even so, a saving Faith is a precious thing; the Apostle Peter calls it so: 2. Pet. 1.1. therefore aught Christians, by examination (as it were) to dig into their hearts to find it there, and by the Word, as by fire, to try whether it be a saving Faith or not: 1. Pet. 1.7. that so the trial of their Faith, which is much more precious than Gold that perisheth, (though it be tried in the fire) may be found unto their praise, and honour, and glory, at the appearing of our Lord jesus Christ. To teach some Christians this Trial, and to persuade them to the practice thereof, I have 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 have I written a Treatise of it, for the common good of all that can read. Now, forasmuch as Method is both a good ornament to a Book, and a great light thereunto: not only for the directing of the Author to writ more orderly: but also for the teaching of the Reader to understand and remember more readily: therefore have I thought good also, before I go on to the handling of the point intended, to make known that manner, and order of handling the point in proof, which I propounded to myself in the prosecuting thereof: and my Method (by God's assistance) shall be this: The whole Treatise contains, a declaration of the Reasons, and Rules, of the Trial of Faith. This Declaration shall be comprehended in two Books. The first Book shall be an Exhortation to the Trial of Faith: and the second a Direction thereunto. To exhort men to try their Faith, I will allege certain Reasons, grounded on the Word, which may persuade them thereunto: and answer some Objections, that may be brought, to dissuade them from it. The Reasons to persuade Christians to try their Faith, shall be referred to three heads. First, the Necessity, secondly, the Equity, and thirdly, the Utility or benefit of this Trial. The Necessity of the trial of our Faith, shall be showed in the first Chapter by seven Reasons: and each Reason shall be distinguished into a several Section in the same Chapter. The Equity shall be declared in the second Chapter, by two Reasons: which shall be divided likewise into two Sections. The Utility, or profit of this Trial of Faith, shall be manifested in the third Chapter, by three Reasons: which shall be severed likewise, by three particular Sections. The Objections that may be brought, to dissuade Christians from the trial of their Faith, shall be reduced to three Heads likewise: first, the needlessness: secondly, the Inconveniency: and thirdly, the Impossibility of this trial of Faith. The supposed needlessness shall be answered in the fourth Chapter: wherein shall be contained three Objections: each Objection, with the answer thereunto, being distinguished into several Sections. The deemed Inconveniency of it shall be answered in the fift Chapter: wherein shall be comprehended two Objections, with the answer thereunto in two Sections. The imagined Impossibility also, that Christians shall ever be able to try their Faith, shall be answered in the sixth Chapter: wherein shall be placed two Objections; each, with the answer thereunto, being severed likewise by two particular Sections. Of the particular disposition of the second Book, I will speak distinctly, when I come unto it. In the mean while, let me crave, and obtain pardon of the learned Reader, for more than ordinary plainness, in handling the points contained in the first Book: and of the Reader that is not so learned, for some difficulty, that he shall found, to understand the Contents of the second Book. I would have 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 crave this favour, because my manner of handling, followed the nature of the matter handled in both: so that as I could not be plain, where the matter is difficult; so neither was it needful I should be difficult, where the matter was plain. CHAPTER I. Of the Necessity of the trial and examination of our Faith. REASON 1. §. 1 It is necessary for Christians to examine themselves whether they have a saving Faith: because the Word of God exhorts them to this Trial and examination. THE reason is good, because though we discern not the reason why God should command, or exhort us, unto any duty: yet must we perform simple obedience to all his precepts, Gal. 1.15. without consulting with flesh and blood, 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 themselves concerning it, is plain. First, by the words of Christ, when he saith to his Disciples, Where is your Faith? Luk. 8.25. Secondly, and more clearly, by the words of Saint Paul (the Text at large expounded in the Preface) Examine yourselves whether you be in the Faith, 2. Cor. 13.5. prove your own selves: For why should not Christians now examine themselves whether they be in the Faith; as well as Christ's Disciples, and the Christian Corinthians did in those days? If any object against the first proof, Object. that it is not pertinent, because it speaks of a miraculous Faith, whereas the point to be proved by it, is touching a saving Faith: I answer, though that be true: yet seeing by that question of our Saviour Christ, Answer. his Disciples were to examine themselues where their miraculous faith was, therefore by necessary consequence must Christians examine themselves where their saving Faith is; because a saving Faith is more necessary for Christians, than a miraculous Faith could be to the Disciples: in as much as the Disciples for not having, or not using their miraculous faith, could have been but drowned in the Sea, which is but a bodily destruction: But Christians for not having or not using a saving faith, shall be drowned in perdition and everlasting destruction both of Soul and Body for ever, which is the second death. Or if any chance to reply upon the latter proof, out of the Epistle to the Corinthians, that it is not sufficient, either because it is not a command: but an exhortation only; or if it be a commandment, yet it is but a particular precept to the Corinthians only, and given to them but upon a special occasion. I answer: First there is no difference in respect of obedience betwixt an exhortation to a Moral religious Christian Duty, (such as this is) and a flat precept, that directly commands the practice of it, as appears by this instance. Where Paul saith, 2. Thes. 3.12. We command that are such, and exhort them by the Lord jesus, that with quietness they work and eat their own bread. Secondly, because Christians aught to obey such exhortations, as well as precepts, as is plain by another place of the same Apostle, 1. Thes. 4.2. where he saith, We beseech you Brethrens, and exhort you by the Lord jesus, that as you have received of us how you aught to walk, and to please God, so you would abound more and more: for you know what commandments we gave you by the Lord jesus. Thirdly, because the mildness of the Apostle in exhorting to the Duty, namely by request, rather than by Precept, should rather gain obedience; in as much as it is to be conceived, that therefore Paul doth exhort, and not command; not because he had not authority (as an Apostle) to command: but because he hoped, 2. Cor. 10.8. by that kind manner of exhorting, he should the sooner persuade them to obey the matter of the exhortation. Secondly, I answer, touching the second part of the objection, 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 prove; first, because it was not written to them as they were Corinthians, but as they were Christians: therefore may the duty concern 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 days: and therefore Paul's commandment, or exhortation, to will the Corinthians to examine themselves whether they were in the Faith, doth bind us, who are Christians now, as they were (and consequently all Christians to the world's end) to the practice of the same duty of examining ourselves whether we be in the Faith. 3. And as concerning the third part of the objection, which is, that therefore the exhortation in the place alleged, should not bind us now, because it was given to the Corinthians, upon a particular occasion, which is not every man's case, in these days: I answer, It is to no purpose, because the exhortation of the same Apostle Paul to the same Corinthians, where he wils them to examine themselves before they come to eat of the bread, 1. Cor. 11.28. and drink of the Cup of the Lords Table, was given upon a particular occasion of their unreverend, unbrotherly, and profane coming to the Lords Table then, as appears by comparing the 17, 18, 19, 20, 21, 22, 33, 34 Verses of the eleventh Chapter of the Epistle to the Corinthians: and yet for all that, it aught to be a general precept to all Christians in these days, to examine themselves before they come to the Communion now; jest they be guilty of profaning the Lords Table in some kind: though not in the same manner of profanation, of which the Corinthians were. And so much for the first Reason of this Doctrine, and the Confirmation thereof. The second follows. REASON 2. It is necessary for Christians, to examine themselves, whether they be in the Faith: §. 2 because every faith is not a saving Faith. The reason is good. Because without this Trial, any faith may be taken for a saving faith: an Historical, for a saving faith; yea, a false faith, for a true. Indeed if every faith were a saving, then were it sufficient to salvation to have some faith, for in having some faith, he must be accounted to have the saving faith; and therefore for a man to examine himself, whether he had a saving faith, were needless: as long as he had any faith; but because every faith is not a saving faith (as shall be proved God willing by and by) therefore it is necessary for Christians to examine themselves whether they have a saving Faith. And that every faith is not a saving faith, I prove thus: First, because a saving faith will a Ephes. 2.8. save them that have it, for by it they are b 1. Pet. 1.5. kept by the power of GOD through faith unto salvation: but every faith will not save them that have it. For there is a faith of c jam. 2.19. Devils, who believe and tremble: and yet will not their faith save them, because notwithstanding they are d jud. ver. 6. reserved in everlasting chains of darkness, unto the judgement of the great Day. Secondly, a saving faith never fails, for Christ hath e Luk. 22.32. job. 11.22. prayed for it that it might not fail, and they that have it, do not draw backward unto perdition; but f Heb. 10.39. follow faith to the salvation of their souls: but there is a temporary faith in some, who g Luke 8.13. for a time believe, and afterwards in temptation fall away: and none that fall away can be saved, because it is h Heb. 6.4, 5, 6. impossible they should be renewed by repentance. Thirdly, a saving faith, is a lively faith, making those that have it to live the life of grace, for i Gal. 3.11. the just do live by their faith: and a saving k Gal. 5.6. faith works by love, namely, to God first, and then for God's sake to our Brethrens, yea, to our enemies; but the Apostle james speaks of a l jam. ●. 20, 26. dead faith, that is not lively: but is without works, 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 never were saved. For the Holy Ghost affirmeth, that the Lord at the Day of judgement will say to many of them, who by a miraculous faith have cast out devils and done greatworks: Mat. 7.22.23 Departed from me ye workers of iniquity, I know you not: which he will never say to any of them that shall be saved; for to them he will say being his children by faith in him. Mat. 25.34. Come ye blessed of my Father, receive the Kingdom prepared for you from the beginning of the world. Fifthly and lastly, the Apostle Paul speaks twice of an unfeigned c 1. Tim. 1.5. 2. Tim. 1.5. Tit. 2.2. faith; and of some that are sound in the faith, from whence we may easily and safely conclude: that there is in some members of the Church a feigned or counterfeit faith, and that there are some which are unsound in the faith. Even as it is easy to conclude, that there is in some Christians a feigned love, because he speaks of an e 2. Cor. 6.6. unfeigned love in others; and exhorts the Romans that their love may be without f Rom. 12.9. dissimulation. Now not a counterfeit, but an unfeigned; not a rotten: but a sound faith will save us, and is a justifying faith. But though there were no more kinds of faith than one, and that faith were only a saving faith: yet if every man had a saving faith, or were sure to have it, before he died: they might shifted well enough as they think; let us therefore take view of another reason, that will prove the necessity of this trial of Faith, and it is this. REASON 3. §. 3 It is necessary for Christians, to examine themselves, whether they have a saving faith: because every one hath not a saving Faith. The reason is good: because without this trial, a man may be one of those, that have not a saving faith, nor ever shall have it, and yet presume he hath it. Indeed if it were true, that every man or woman that comes into the world, shall have a saving faith wrought in him before he die: then were this examination needless, because though he had it not at one time, yet he might be sure to have it at another: and therefore were this trial needless, as long as he were sure to have 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 God's help) therefore it is necessary to examine ourselves whether we have a saving faith. And that every one hath not a saving faith, I prove: First, because the Apostle saith, 2. Thes. 3.2. All men have not faith: and no marvel, seeing all men have not that which is inferior to a saving faith, and more common than it, viz. an historical faith, or a belief of the Gospel. Witness many of the jews, to whom it was a a 1. Cor. 1.23. stumbling block. How shall we then think they can have a saving faith, which is more excellent and more peculiar to the Elect of God? Secondly, all men have not a saving faith, because very few have it; for so saith our Saviour Christ, b Luk. 18.8. When the Son of Man cometh, shall he find faith on the earth? He says not, when Christ comes again, that he shall find no faith at all on the earth: for he shall find as many kinds of faiths as there be kinds of Religions in the world; nor doth Christ mean that he shall find when he comes to judgement, no saving faith at all in men, for he shall find it in many that shall be alive at Christ's coming, who shall be caught up in the clouds with them c 1. Thes. 4.15, 16. that have died in the faith of jesus, to be ever with the Lord; which could not be, if when Christ came, he should not find faith in them: but his meaning is, that when he comes to judgement, he shall find few in earth that have a saving faith, in comparison of them that have it not. Thirdly, all men have not a saving faith, because a saving is the faith of the d Tit. 1.1. Elect only, and all men are not Elect, for then how could there be any Reprobates at all? Fourthly, all men have not a saving faith, because all men shall not be saved; for as many as are saved, are saved by faith, and those are but a few, in comparison of the Reprobate; for e Rom 9.27. though the number of the children of Israel were as the sand of the Sea: yet shall there but a remnant be saved; because f Mat. 7.13. wide is the way, and broad is the gate, that leads to destruction, and many there be that go in thereat: but streite is the gate, and narrow is the way, that leads unto life, and few there be that find it. Fifthly, and lastly, all men have not a saving faith; because the Apostle speaks of some that make g 1. Tim. 1.19. shipwreck of faith, 1. Tim. 1.19. of some that h 1. Tim. 4.1. departed from the faith, of some that i 1. Tim. 5.8. deny the faith, 1. Tim. 5.8. of some that k 1. Tim. 5.12. cast off their first faith: of some that l 1. Tim. 6.10. err from the faith: and of some that are m 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 jesus Christ, who never n Heb. 13.5. fails those, that by faith put their trust in him, and because their o 1. Thes. 5.23. whole spirit, soul and body, are preserved blameless, unto the coming of our Lord jesus Christ. So that the consideration of this, that every one hath not a saving faith, doth easily prove it necessary for us, to examine ourselves whether we have a saving faith; seeing that without this trial we may be Reprobates for aught we know or can give evidence to the contrary. And thus much for the third Reason, the fourth follows. REASON 4. It is necessary that Christians try their faith, §. 4 and examine themselves, whether they have a saving faith: because God himself tries their Faith. The reason is good, because Man himself hath more cause to try his own faith, than God hath: in regard he hath more need of that trial. God hath not, because God knows their faith without trial, seeing he is the Author of it: but man cannot know it without trial; Ephes. 2.8. as also in regard man is to have more benefit by it, than God can be imagined to have. That Christians have need to try their faith, hath been showed in part before, and shall hereafter be further declared: and that this trial will be beneficial to them will be proved hereafter likewise: but that God himself doth need, or shall have benefit by the trial, can be proved by no reason: so that because it is for our need and benefit, that God tries our faith, it is worth our pains, that after his example we try our own faith. Indeed God is pleased (speaking in the Word after the manner of men for our capacity) to take notice of the truth of our faith, upon the trial thereof, as appears in the book of Genesis, where, after Abraham had obeyed God's commandment in offering to kill his Son (which commandment he gave him for the Trial of his faith) he saith, Heb. 11.17. Now I know that thou fearest God, Gen. 22.12. seeing thou hast not withheld thy Son, thine only Son from me: but God doth not speak 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 trial we shall certainly know, whether we have a saving faith or no. And that God tries the faith of Christians, I prove; because he tried the faith of Abraham. Heb. 11.17. For so faith the Apostle, that by faith, Abraham, when he was tried, offered up Isaac: and how can ordinary Christians think to be free for God's trial of their faith, one way or other: seeing the faith of him that was the father of the faithful, was tried by him? I do not think, nor teach, that God doth, or will try the faith of all Christians with so great a trial as was Abraham's: for the faith of every Christian is not so great as was Abraham's, and therefore neither can it need, nor will it endure so great a trial: But this I say, that he tries 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, Abraham's faith was far stronger than theirs: yet is the faith of the weakest Christians the same in nature with Abrahams. And though he tries no man's faith above his strength, 1. Cor. 10.13. but will with the trial make a way to escape, that they may be able to bear it. Yet doth he try the faith of all his children, because he knows, both that they need the trial, as also that they shall reap benefit by it: and therefore aught Christians to try their own faith for the same end: to persuade whereunto, this shall be the fifth Reason. 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 own souls, 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 souls, and envy of their salvation, desires earnestly to try it, to the end he may overturn it. Simil. For hath not an householder reason to shut and make fast his doors, when he knows a thief will break them open? and a rightful King, to fortify his Realm, when he hears an enemy would invade it wrongfully? Surely as in these cases they will, so in this they aught: considering the danger that comes by the one, is by odds greater, then possibly can come by the other. And that Satan tries the Faith of Christians, to the end he may make their Faith to fail, and them fail of their salvation, (if it were possible) I prove, not only because he tries their continency, Gen. 39.7. 1. Cor. 7.5. to the end they might fall into uncleanness: and their patience, to the end they might murmur against God, (therefore much more their Faith being a more excellent and necessary grace than they) but I prove it most plainly by the words of our Saviour Christ to Peter, where he saith, Simon, Luke 22.32. Satan hath desired to winnow you as wheat, but I have prayed, that thy Faith may not fail. And by the words of Peter to all Christians, where he exhorts them to be sober and watch, because their enemy the devil, goes about like a roaring Lion, 1. Pet. 5.8. seeking whom he may devour, whom resist steadfastly in the Faith. For Satan knows, that by Faith we stand; and that Faith is the victory whereby we overcome the world: 2. Cor. 1.24. 1. joh. 5.4. Eph. 2.8. Gal. 3.11. he remembers, that by Faith we live and are saved: he understands, that by Faith, 2. Tim. 2.25.26. Act. 13.39. we recover ourselves out of the snares of the devil, and that by it we are justified from all things, from which we cannot be justified by the Law of Moses: and therefore doth he try us, to see if he can persuade us, either not to believe at all, by causing us to stumble at the difficulty of the points of Christian Religion that are to be believed; or if he cannot prevail with us so fare: then will he try, if by any means he can make our Faith, only to swim in our brain, and no way work upon the hearts and affections any love unto our salvation, or any care to use the means prescribed for that end: for which purpose he will endeavour to fill our hearts with the love of earthly pleasures, profits, and honours, that there may be no room for the desire and care of salvation: or if he cannot deceive us this way, then will he terrify us another way, to make us deny our Faith, and to make shipwreck of it, for fear of persecution and loss of worldly things. Or, if by neither of these can he make our Faith to fail, then will he buffet us with terrors of conscience, by reason of the multitude, and magnitude of our sins, and that we have no Faith at all, because we do not so sensibly feel in our hearts, the comforts of Faith, which are peace of Conscience, and joy in the holy Ghost, and thereby assurance of salvation. Indeed it is true, (be 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 faithful, joh. 13.1. whom the Lord loves to the end, having once loved them) that Satan neither by these, nor by any other means, can overturn the Faith of God's children, Rom. 9.33. Luke 22.32. because it is founded on the Rock jesus Christ, who hath also prayed that their Faith might not fail, and God heard him in all his prayers; joh. 11.22. but yet Satan desires to make our Faith to fail; and for that end he sifts and tries it: and therefore we aught to try our own Faith much more; to the end that finding it weak upon any occasion, we may labour in the use of the means to strengthen, and confirm it; to the practice of which, that Christians may be the rather exhorted, this shall be another Reason. REASON 6. It is necessary, that Christians examine themselves, §. 6 whether they be in the Faith: because they must be ready to answer other Christians, that examine them concerning their Faith. The Reason is good, because charity gins at home, and every man aught every way to have as much care of his own Faith and salvation, as any other particular man whatsoever. Therefore if another man, for my good, try my Faith, and examine me concerning my Religion, why should I not try myself, and mine own Faith, for mine own 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 trial, I am found to have it, or to be without it, to be able to tender a reason of it, or not to be able: to the end than that we may have credit, by being able to tender a reason of our faith, we must try ourselves, whether we have faith, and are able to tender a reason of it, for our own comfort, and the good of others. And that Christians aught to be ready to make answer to them, that examine them concerning their faith, is plain by the Apostle Peter; where he wils the Christian jews that had received the faith, 1. Pet. 3.15. to be always ready to give 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. Peter's days, were asked a reason of their faith; therefore in these days, they may be asked the same question: Parishioners of their Ministers, children of their parents, servants of their masters, scholars of their Tutors, yea one Christian neighbour of another, when they meet together for Christian conference. 2. Christians in those days, being asked a reason of their faith, were to be ready to tender a reason of it: therefore in these days also, they must be ready to tender a reason of their faith, when it is asked them. 3. Christians then, could not be ready to tender a reason of their faith, except they first knew themselves able to do it: therefore Christians now cannot be ready, to tender a reason of their faith, except they first know themselves able to do it. 4. In the last place, Christians then, could not know, they were able to tender a reason of their faith, except first they examined themselves concerning their faith, and their ability to tender 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 rendering a reason of our faith and hope now, remaining the same which then they were; (namely, the glory of God, the profit and encouragement of others, and the comfort of our own souls) and there being an impossibility, that they should ever be able to tender a reason of their faith, except they try it, and examine themselves, whether they have it or no: therefore (me thinks) the sixth Reason must needs be good, and powerful to persuade Christians to the trial of their faith: namely, that therefore Christians must try their faith, because they must be ready to tender a reason of it: and so I proceed to the last Reason, which proves the necessity of this Trial. REASON 7. §. 7 It is necessary for Christians to try their faith: because there have been, there are in these days, and ever there will be, Heretics, that will try; and by trial, labour to seduce them from the true faith. The Reason is good, because Christians should have as much care, to try their own faith, for the good of it, as false teachers for the hurt of it; Christians for the establishing of it, as Heretics for the perverting, and (if it were possible) for the subverting of it. For if we try not our faith, how shall we be sure we have the true faith? we may easily be seduced so a false faith, by false prophets, that may set upon us, whereof there be many, of many kinds in these days. And that it is true, that there have been, in these days, and ever will be many Heretics that do try the faith of Christians, and by trial labour to seduce them from the true Faith; is plain, not only by the prophecies of these times, by Paul, Act. 20.29.30, 31. 1. Tim. 4.1, 2, 3. 2. Pet. 3.1, 2, 3. 1. joh. 4.1. by Peter, and john: but also by lamentable experience; which teacheth us that even now there be some jewish Heretics that would seduce the world to become Iewes again, to make difference of meats for conscience sake; and that would have us to put our necks once again under the yoke of the Ceremonial Law, from which Christ hath set us free. And by these jewish Heretics many in these days have been dangerously seduced, and I am afraid that the instruments thereof have hardly yet made amendss for the harm they have done in that kind. Secondly, in these days, there be many Popish Heretics, multitudes of jesuites, and Priests, that swarm like Locusts in every corner, that would have us to turn back again to the Egypt of Rome, to revolt to Popery, to turn Catholics, and to defile our garments, that have been washed from these filthy abominations. It was once said of false prophets, that they go in sheep's clothing; Mat. 7.15. but now it may be said that they go in Silkworms clothing; not in Cloth, but in Silks & Velvets, like Gallants and Courtiers, to the end they may with less suspicion 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 trial 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 jesus: and to try their own 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 trial of Heretics by teaching false doctrine, being a means to seduce, and the trial of our own faith, by examining ourselves concerning it, being a means to keep us from being seduced: what remains, 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 follows the proof of the Equity of this trial. CHAP. 2. Of the Equity of the trial of Faith. REASON. 1. §. 1 It is equal and just, 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 have 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 works in his children, for their use and benefit: and of them all, it is the most necessary for them, and their salvation; (as shall be proved by and by) and therefore 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 prove by two particulars chiefly: 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 sins: they cease to do evil; and learn to do well, and return to God in a new life: Pro 28.13. Isay 1.16. Lam. 3.40. So there is a false repentance, when men only confess their sins, and profess sorrow for them, as did judas: Math. 27 3. show outward humiliation, as Abab did; yea, 1. Reg. 21.29. and in some things begin to amend, and to do many duties, as Herod did: Mar. 6.20. But yet do not hearty, resolutely and constantly, for conscience sake to God and his Word, forsake the practice of all their pleasurable and profitable sins, rejecting the Devil's suggestions in the beginning, and avoiding all occasions of returning to their former sins. Christians likewise are to try themselves concerning their love: because as there is a true and unfeigned love, 2. Cor. 6 6. 1. joh. 3.18. when men love in deed and in truth: so is there a flattering and feigned love in some; else the Apostle Paul would never have exhorted the Christian Romans, Rom. 12.9. that their love might be without dissimulation; neither would the Apostle Saint john have exhorted the Christians to whom he wrote, 1. joh. 3.18. that they would not love in word and in tongue only. The like may be said of patience and the rest, so that other graces of God in us, requiring and deserving our trial 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, above any other grace, as shall be plainly 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. Not grace is so excellent as a saving faith. I prove it: First, because no grace hath so excellent an office, and work in the Covenant of Grace, as Faith hath. For it only is the condition of the Covenant; joh. 3.16. & 6.29. and it is so the condition, that every one that hath faith, shall be saved by it, and none of them that have it not, shall be saved. I know, God Almighty works many other Graces in them that shall be saved besides faith; as namely, a belief of the Gospel, and repentance, love, patience, and new obedience; & he requires the use, increase, and continuance of them: yet he requires none of them all severally, or jointly, as conditions of the Covenant by which we claim title and interest to the good things promised therein, which are chiefly justification, and Glorification; for that is only faith, Rom. 3.28. & 10.34. Phil. 3.9, 10. or faith without works. But they are required either as preparations aforegoing 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: Not grace is excellent, as a saving faith, because to none is there given so excellent a privilege as unto it. joh. 1.12. 1. joh. 3.1. For by Faith we have this prerogative to be the sons of God. Indeed, by obedience to the Law, we might have been Gods servants, which is some privilege: but through faith in Christ (the son of God by Nature) we are made the children of God; namely, by grace and Adoption, Gal. 3.26. than which there can be no greater privilege: in as much as by it (that is) by being sons, we are made heirs, Rom. 8.16, 17. Gal. 3.26.29. and heirs with Christ of the heavenly 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 lively faith, is promised eternal life in Heaven, joh. 3.16.17.20▪ 25. to behold the glory of God, and of jesus 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 immortality, and had never died. For the Tree of Life in the midst of the Garden, Gen. 3 22.29. was a Sacrament to assure him of it: But the life he had lived by that obedience, could not have been so excellent, as that which is promised to faith in Christ, because Believers shall by their faith live in Heaven; and Adam by his obedience to God, could have lived but here on earth, and enjoyed an earthly Paradise. Gen. 2.15. In like manner, if Adam's posterity since the Fall, could possibly fulfil 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 plainly saith, that the Law cannot give it, Rom. 4.14. Gal. 3.18. in as much as it is an inheritance. I grant that the Word of God promiseth Heaven to Love, Charity, and Righteousness: but it is not because our Love, Charity, Psal. 15.1.2. & 24.3, 4. or Righteousness that we perform, 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 works:) that is, Rom. 3.28. joh. 3.16. Gal. 3.11. faith only in Christ alone. (For faith only unites us to Christ, and only by our being united to Christ, we are capable of his glory:) but Heaven is promised to these graces: either because they are properties of those persons that shall go to Heaven, that is, the faithful; the better to assure them thereof, or because they are effects and fruits of the faith itself, 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 lively faith. jac. 2.27. If any chance to object that Paul speaking of Faith, Hope and Love, Object. concludes that the chiefest of them is Love. 1. Cor. 13.13. Which being true, then cannot faith be most excellent, but (at lest) Love will be as excellent as Faith, if not more excellent. Answer. I answer. This objection overthrows not my assertion. First, because the faith which I commend above other graces (and consequently above Love) is a saving Faith: but it is very probable, by the context of the same place, that the faith before which Saint Paul commends Love, was a miraculous faith: as appears: First, in that he speaks of that faith, the use and power whereof was to remove Mountains, verse 2. Secondly, in that it is joined with other miraculous gifts, as with the gift of knowing all secrets, with the gift of tongues, and of prophecy in the same Verse, which every justified Believer in those days had not; and therefore were they extraordinary. Now a miraculous faith may well be inferior to Love, seeing a Reprobate may have such a faith: but cannot have that love he speaks of; because it is the effect of a saving faith, which is peculiar to the Elect only. Gal. 5.6. Tit. 1.1. Secondly, the Objection overthrows not my Position, because though S. Paul in the place alleged, 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 only; namely, in regard of continuance, Calvin's Commentary on this place. joan. à Lapide in hunc locum Mar. Flac. Illyricus in hunc locum. because (as it is imagined) Love continues longer than Faith, namely, after this life, which Faith doth not, (as is thought) whereas I have given three Reasons, why faith is more excellent than love; and three to one is great odds. Thirdly, in respect of continuance, Love is not simply more excellent than a saving Faith, because (as I suppose) it doth not utterly cease after this life, but continues as well as Love; which I will make (at lest) very probable by this reason, viz. because the body must be saved as well as the soul; but until the Day of judgement, the body cannot be saved; for till then it lies under the dominion of death in the grave; therefore at lest till then, the soul doth trust in Christ, for that part of salvation, which is the redemption of the body, though itself be in heaven. Rom. 8.23. For the act of Faith, which is trust in Christ that he will save the soul, doth cease with this life; for there is no use of it any more, Eccles. 12.7. Luk 23.45. Psal. 16. when once the soul is in actual possession of heaven: (which it is immediately, as soon 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 actual possession of heaven, nor can be, till the Day of judgement: therefore do I think (saving other men's better judgements upon better reasons) that faith doth abide still in the soul after this life; because the act of faith abideth, whereby the soul even in heaven trusteth in Christ, and waiteth for the resurrection of the body, whereby it may be joined together to the soul again, and be perfectly glorified together with it in heaven. 4. Though there had been 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. we had while we lived here on earth; and the fruit is not more excellent than 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 of heaven by that right, whereby we claim it as an inheritance, we claim our inheritance as heirs, we are heirs as adopted sons, and we are adopted sons by faith only) but Love is only our rent, suit, and service that we own to God, in all duty of thankfulness for the glory of heaven, which in this life we believed by faith in Christ. But because some care not for pearls, and many esteem 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 us take a little view of the necessity of a faving faith, that thereby we may discern how useful 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 necessary, as a saving Faith. I prove 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 for this life, and the life to come; by reason, that all good things whereof we stand in need, both for this life, and for the life to come, are ours by the promise only; and the promise is made ours by faith only; and faith only lays hold on jesus 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 upon us, 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, necessary to Christians for their spiritual 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 devil▪ which words above all, and quench all, what do they else imply, but that a saving faith is more needful than all the rest? For although by some other graces, Christians might happily quench some of Satan's fiery darts: yet by a saving faith, they may quench them all: according to that of S. john to the same purpose in other word, ● joh. 5.4, 5. All that is borne of God overcommeth 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 upon earth, none was so excellent as the Sun, none so necessary as it: so of all the graces and virtuous qualities, which the holy Ghost breathes into the souls of Christians here on earth, to prepare them for happiness in heaven, none is so excellent as a saving faith, none so necessary as it. And thus much have I thought good to add of the dignity, and necessity of a saving faith, above other graces; not to take from them any thing that is their due: (for they all are excellent, and necessary in their several kinds, according to their several ends, and uses, appointed them by God, the author 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 believing in Christ, any merit of salvation. But I have written it, because it hath pleased God to crown this his own work, and in his Word so far to grace it, above all other graces, as to make it the only condition of the Covenant of grace that is required to be had of all 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 learn, that it is equity they should try that which is more excellent and necessary than they. REASON 2. §. 2 It is equal and just, that Christians try their faith, because worldlings take great pains and care in making trial of earthly and worldly things, whether they be good or not, or as good as others commend them to be: to the end they may not be deceived in their opinion and judgement of the worth of them. The Reason is good: First, because faith is more precious than gold, or all the things in the world. 1. Pet. 1.5. Secondly, because to be deceived in our faith, is a greater loss, then to be deceived in any worldly thing whatsoever: even as to be deceived in gold and silver, is a greater loss, then to be deceived in Brass and Iron: therefore we aught to try our faith, to the end we may not be deceived, in mistaking a false faith for a true; and a temporary faith, for a saving faith. Thirdly, because upon this ground, joh. 6.26. Matt. 6.33. Christ wils his Disciples to labour for the meat that doth not perish, and first to seek the kingdom of God: whereas worldlings first labour for the food that perisheth, and for earthly kingdoms that vanish away. And that worldlings do take care, and use diligence in making trial of earthly and worldly things, is plain, not only by that excuse of those men in the Gospel, who allege for their absence from the King's great Supper, that is, for their negligence of spiritual and heavenly things; that they had purchased a piece of Land, that they must needs go and see it, namely, Luk. 14.18, 19 whether it were worth their money they paid for it, and were as good land as it was commended to be; and the other of them had bought five 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 plain 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, to see if they be in grain, and the like. So that a saving faith being more precious than 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 means of our own natural ignorance, and Satan's subtlety; there being greater loss by being deceived in matters of faith, then in things of this world; and trial being the only means to prevent our being deceived in holy and spiritual matters, as well as in worldly; it must be equal and just, that Christians learn to try their faith, and to examine themselves whether they be in the faith. And thus much of the equity of this duty. The utility or benefit follows, to be considered in the last place, in the third Chapter. CHAP. III. Of the benefit and profit of the Trial of Faith. REASON 1. It is profitable for Christians to examine § 1 themselves whether they have a saving Faith: because by finding through examination that they have it, they shall certainly know, that the preaching of the Gospel, hath been powerful in them, unto salvation. THE Reason is good, because it is an excellent comfortable thing, to find that the Gospel hath been powerful and effectual in us unto our salvation, not only because they, Act. 13.48. in whom it is effectual are ordained to eternal life, and are God's sheep, joh. 10.27. because they hear his voice; but also because they, to whom it is not effectual, do therefore not believe and obey, joh. 8.47. because they are not of God: but it is a sign they shall perish, because the Gospel 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 efficacy of the Gospel in us unto salvation, be a benefit, than aught Christians to make conscience to try and examine their faith; because hereby, this benefit among other cometh unto them. And that by examination of ourselves whether we be in the faith, we shall come to find that the preaching of the Gospel hath been effectual unto salvation, is plain. First, because the preaching of the Gospel is the power of God unto salvation to them that believe. Rom. 1.16. Secondly, because it pleased God, 1. Cor. 1.21. by the foolishness of preaching, to save them that believe. Thirdly, because Faith comes by hearing, Rom. 10.14.17. and hearing by the preaching of the Word of God, which is the Gospel. Lastly, because the Apostle Paul upon 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 be in the Faith, they should found themselves to be in the faith, and by finding themselves to be in the faith, they should found it to have been effected by his Ministry, to the end it might appear to them that his ministry had been effectual in them to their salvation, 2. Cor. 13.3, 4, 5, 6. and consequently, that Christ had been powerful in his Ministry among them. So that examining ourselves whether we have faith, being a means to find we have it; finding we have it, being also a means to know that the preaching of the Gospel hath been effectual in us to salvation, and the knowledge of the efficacy of the preaching of the Gospel unto salvation, being profitable to us, because it is a notable means to assure us of our salvation; it must needs be good reason to persuade Christians to examine themselves whether they have a saving faith: namely, because they shall find through examination, that the preaching of the Gospel hath been powerful 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 jesus Christ is in them unto salvation. The reason is good: because it is a very comfortable thing to the Soul, to know that Christ is in us, by his saving grace, as appears by this; because hereby we may know that we are Christ's, and Gods children, Ephes. 1.13, 14. and consequently heirs 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 die in him, and rise by him, 1. Thes. 4.16, 17. and reign with him in eternal glory. And that by examining ourselves whether we be in the faith, we shall come certainly to know that Christ is in us, namely, unto salvation, is plain. 1. Because the Apostle saith plainly in the Epistle to the Ephesians, Ephes. 3.17. that Christ dwells 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 be in the faith, they shall find themselves to be in the faith, and by finding themselves to be in the faith, they shall find Christ to be in them, as is plain by the Apostle, where having said, Examine yourselves whether you be in the faith, prove yourselves: he addeth, 2. Cor. 13.5. Know you not how that jesus Christ is in you; intimating, that by performing this duty of examination, they should find Christ to be in themselves, to the end, they may discern a clear proof of Christ in him, that is, in his Ministry, for the credit and justification 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 means to preserve their bodily health: Exod. 20.13. Ephes. 5.29. Heb. 3.13. much more the welfare of their souls. Yea, they are bound to use all good means, to further others in the way of salvation: much more themselves, inasmuch as their souls aught to be dearer to them, than their bodies, and their own souls, than another man's. And that this examination will be beneficial to their salvation, will appear, by the knowledge they shall reap by their examination, and by the profit they shall reap by their knowledge, in furthering them in the way to Heaven. First, there is knowledge to be gotten, by examining of ourselves, whether we be in the faith or no: because both they that have faith, shall by this trial know, and be assured they have it, and they also that have it not indeed, shall as evidently perceive they want it: and the ground of this I fetch not from the Apostles words only cited in my former reason, (when after his exhortation to the Corinthians to examine themselves whether they be in the Faith; he adds in the next words, Know you not yourselves, & c? intimating that knowledge comes by examination:) but from the general use and end of all trial, which is more certainly to know the nature, and quality of the thing we try. Secondly, there is benefit to be gotten by knowing ourselves whether we be in the faith or no: because both they that find they have a saving faith, shall thereby be moved to comfort themselves in it, in the midst of the afflictions of this life, and to use all good means to strengthen and confirm the same: and they that find they have it not, shall hereby (considering the danger of wanting it) be persuaded carefully to use the means to attain it. Now than if the getting and strengthening of our faith be a great benefit to Christians: as appears by this, because else the Devil would not so labour to hinder both, jest they should understand with their hearts, and be converted, Act. 28.3. & God should heal them: then the knowledge that we have faith, or have it not, must needs be beneficial to our souls, because by this means we are moved to strengthen it, if we have it; or to get it, if we want it. 2. If the knowledge that we have faith, or have it not, be beneficial to our souls (as hath been said) because hereby we shall be encouraged in the use of the means, either to get it, or increase it, as our need is: then must the examination of ourselves whether we be in the faith, be beneficial to our souls likewise; because hereby we come to know that we have it, or have it not, as hath been showed. So that furthering Christians in the way of salvation, being beneficial to their souls, knowing that they have faith or have it not, being a furthering of Christians in the way of salvation; and examining themselves whether they be in the faith, being a means to make them know whether they have a saving faith or not; me thinks this reason is good: That Christians must therefore examine themselves whether they be in the faith: because this examination will be profitable to them, to further them in the way of salvation. CHAP. FOUR An answer to some objections, against the former doctrine. BEcause always there have been, and still there will be gainsayers of the truth of God, and the evil neighbour will sow Tares, Math. 13.25. where the good Husbandman hath sowed good Wheat; and because the Devil being an enemy to the practice of all good duties in general, will in all likelihood suggest into the minds of men, some opposition against the doing of this duty in special: therefore do I think it meet to produce and answer all such objections as I can imagine, he, or his instruments will make and urge, to dissuade Christians from the trial of their Faith: to the end they may be wholly careless, or very slack and remiss in the doing of it. The objections are taken either from a supposed needlesnes of this trial, as the first, second and third; or from an imagined inconvenience of the same, as the fourth and fifth; or lastly, from a persuasion of unlikelihood, or impossibility to try their faith, as the sixth and seventh; whereof though none of them be so difficult, that they deserve or require much labour to answer them: yet because they are persuasive, by their seeming truth, to deceive many that are willing to be deceived; therefore do I think it needful to answer them; for the stopping of the mouths 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 objections of the first kind; namely, that it is needless for Christians to try their faith. And of them this the first. 1. OBJECTION answered. § 1 What need we to examine ourselves, whether Objection. 1 we be in the Faith, or have a saving faith: seeing we know that our forefathers lived and died in the Faith which we now profess in England, we ourselves were borne in it, and do confess ourselves to be Protestants? I answer, Answer. that all Christians now living in England, cannot certainly know, that their forefathers lived in the faith we now profess 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 we now profess in England, yet can they not certainly know, that they died in the same faith, (otherwise then by the judgement of charity, which hopeth all things, 1. Cor. 13.7. and judgeth the best, because it knows 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 only is the true faith) and that they came of those believing Parents, yet will this do them no good unto salvation, except themselves profess the same faith, as well as their forefathers, for what good did it to the jews in Christ's time, that they came of the Patriarches in former ages, to whom the promises were made, and who by faith believed those promises, and trusted in God for the performance of them, seeing for all that, Christ saith of the jews in his time, joh. 8.44. that they were of their father the devil. For though a man come of never so religious parents, yet is he not borne a Christian by natural 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, joh. 3.3, 5. and that which is borne of the Spirit is spirit, and except we be borne again of water and of the Spirit, we cannot enter into the kingdom of God. We are indeed begotten unbelievers, or misbelievers, of our natural parents, by the means of the sin of Adam and Eve, the common parents of us all: and therefore if we be ever made true believers in Christ, jam. 1.18. we must be begotten again hereunto by our heavenly Father: if ever we be begotten again 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 turn unto salvation, to come of believing 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 walk in the steps of the faith of their father Abraham. I grant, it is a privilege, to come of believing parents, Eph. 6.4. if parents make conscience to bring up their children in the fear 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 fare from being a blessing to them, that it shall rise up in judgement against them, if they profit not by the means afforded to them of their new birth unto regeneration and salvation. 4. Lastly, though those that make this objection, be professors of the true faith only, (as all the Protestants in England are) yet will not this serve their turn unto salvation, except they proceed further; for not every one that saith, Lord, Matth. 7.21. Lord, shall enter into the kingdom of heaven: Rom. 10.9. for God requireth of them, not only that they confess with their mouths the Lord jesus, but that they believe on him with their hearts: jam. 2.18. Tit. 3.8. that they show forth their faith by their works: that they make proof of their belief by a good life: 1. Tim. 2 15. Revel. 20.10. yea, that they continued in the faith; and be faithful to the death, that they may receive the crown of life. For many there be that profess the true faith, which have it not, as judas, and Simon Magus, even as many that make themselves rich in show, Prov. 13.7. are poor in substance: many profess it for a while, but forsake it as Demas: 2. Tim. 4.10. and many profess the faith, that walk not worthy of it: which profess they know God, Tit. 1.16. 2. Tim. 3.5. but by their works deny him: having a form of godliness, but denying the power thereof. Indeed the profession of the only 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 judas: but it is needful for Christians, to the end they may be saved, not only to be members of the Church; but that they be members of his mystical body. Now, profession of the true faith will not make a man a member of Christ, but the having & using of faith, by continual resting on Christ for salvation, the showing forth of the fruits of it, and labouring for the comfort of the same, with patience under the cross, be the means that will effect it. So that for all this Objection, Christians are bound, and have great reason to try their faith, jest their faith prove but profession; their fruit but leaves, and themselves such, as for a time believe unto profession, to make them the members of the Church, but not unto righteousness, to make them the members of Christ, Luke 8.13. Matth. 24.13. that for awhile believe, and after in temptation fall away; which who so doth, never shall be saved, notwithstanding he come of never so religious parents, and were himself in profession never so forward and zealous, without cleaving to the Lord in conscionable and constant obedience in his whole man. But let us see what may be further objected against this truth. 2. OBJECTION answered. § 2 What need we to examine ourselves, whether Objection. 2 we have a saving faith, seeing we are sure we have it? For we know we can say our Creed perfectly. Answer. I answer: 1. Though the Creed contain the Articles of a saving faith: yet I fear me, all that make this Objection, cannot say their Creed perfectly, if they were well examined, & put to it at the baptising of their children, or in any public assembly: it is to be doubted, that many who boast they can say their Creed, will be 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 fear, many would come short of having a saving faith. 2. Though they could say the Creed without book, and miss not a word: yet if many that make this Objection, were well catechised, it is like they would be found unable to understand it; and the saying of it by heart (as they call it) will do them no good unto salvation, except they can say it by art, (that is) truly understand the meaning of the several Articles therein contained. For by the repeating of it, without conceiving the sense thereof, little profit or comfort will arise to their souls; for (for all this) they may prove no better believers then little children of three or four years old, who can say it as readily as they, and yet for all that cannot be proved 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 historical faith, which only 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 plain by the Apostle, Rom. 10.10. Ephes. 3.17. where he saith, With the heart man believeth unto righteousness: and Christ dwells in our hearts by faith. Secondly, to say the Creed, though with never so good understanding, is but to profess the faith, and God requires more of them that shall be saved, then that they profess the faith, though it be the true faith, as hath been showed in answer to the first Objection. 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 we are saved; but only a relying, or resting upon, and trusting unto Christ (that is) to the merits of his death, and obedience for salvation. Secondly, because with the most it is taken for no more than believing, that there is forgiveness of sins to be had, and life everlasting, which the very devils know and believe. I grant, that to say the Creed is good, and to understand it is better; the one is a help to the other, and both are furtherances to a saving faith: but yet with the heart to believe in Christ, is to have a saving faith; and not to say with the tongue, I believe in Christ. for what though a man did with his lips say never so confidently, (which out of a man's understanding, judgement, and memory being well catechised, and taught to say so, he may do) With all my heart, and soul, I rest upon the Lord jesus Christ, for grace and glory; to him I trust for the remission of my sins, the resurrection of my body, and for eternal life in heaven: yet though he say all this with his lips, and understand what he says, yet if he do not so indeed, with his heart, and in truth before God, (his conscience bearing him witness in the holy Ghost, that he doth really, actually, and sincerely from a broken heart, and heavy loaden soul out of feeling of his need of Christ's merits, and out of an hunger and thirst for salvation by them;) for all his profession with his tongue, he hath not as yet a saving Faith: nor is he yet in God's sight a true Believer in Christ. Indeed if we hear a Christian say so, and profess so, we are bound in Christian charity to believe him, and to persuade ourselves that he hath a saving Faith indeed, and is one of God's dear children, and a member of jesus Christ; for we can know nothing to the contrary; especially, if his life and conversation be answerable to his belief, 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 be no true believer 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 do not, which cannot be as long as we find it written in the Word, that many shall say, Lord, Lord, Math. 7.21. who shall never enter into the Kingdom of Heaven, Tit. 1.16. and who profess they know God, but by their works deny him. So that this Objection is to no purpose; therefore let us hear another. 3. OBJECTION answered. It is needless for Christians to examine themselves § 3 concerning their Faith; seeing Objection. 3 their Minister by his place must examine them. I answer; first, it is true, Answer. 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 duty: but it is as true, that all Ministers will not take this pains with their people, and so those people that are destitute of such Ministers, must take the pains to examine themselves, if they will have benefit by it. Secondly, many of these objectors, that with such colours would cover their naked carelessness of their own salvation, live under Ministers that would fain take the pains 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 busy fellows for it, and will them to let them alone. For ordinarily the younger sort will be afraid to be catechised, & the elder sort ashamed: though I have been an eyewitness where both young and old, men and women, mean and Right Worshipful, Masters and Servants, Parents and Children, have in the open Congregation been catechised, and questioned of their Christian Faith, where they have answered readily and discreetly, to the great comfort of their Minister, their own great credit, and the encouragement of the hearers. Thirdly, though it were true, that all Ministers were willing and able, cheerful and painful, 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 himself before he eat of the Bread, and drink of the Wine of the Lords Table; whether his Minister do 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 lest; therefore is it needful 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 edify them: yet it is the duty of every Christian to pray for himself, jude 20. ver. and to edify himself in his most holy Faith. Thirdly, because we are better able to know & feel the weakness or strength of our own faith, than the Minister can: and therefore being more privy to it, we are more fit to search, and try our own faith, than he can be. Fourthly, because by our private and secret trial of our own faith, and communing with our own hearts about it, we may be made the more ready to answer the Minister when he shall try our faith, and examine us concerning it. Fifthly and lastly, because in other cases we will not be satisfied with other men's trials, of things concerning the world. For though when one pays us money in gold, and we see him weigh it before our faces: yet will we usually take the Scales in our own hands, and weigh it ourselves; which because we do, if not out of distrust of another man: yet at lest out of more trust in ourselves then another, and out of care that we be not beguiled: therefore should we ourselves, use trial of ourselves, and of our own faith, though not out of distrust of the Ministers care, yet at lest out of care of our own salvation. And so much of the objections raised out of the consideration of the needlessness of the trial of our Faith, to dissuade us from the practice of it. Now to the second sort of objections, taken from some inconvenience that may be supposed to follow upon this trial. Whereof this is the first. CHAP. V Of imagined inconveniences in trying of our Faith. 1. OBJECTION answered. It is inconvenient and dangerous for §. 1 Christians to try their faith, because Objection. 1 if all Christians, then old folks must examine themselves whether they be in the faith; and if they should at those years try their faith; they might peradventure be driven to despair, because by trial they might happily find themselves not to have a saving Faith. I Answer: First, though it be true, Answer. that they which have not a saving faith, may by examination come to find that they have it not: (for the intent and event of trial is knowledge) yet it is not true, that their finding of themselves not to have faith, will do them any hurt in general, or that supposed hurt in special, which is to drive them to despair. In general it will do them no harm, but good; because by considering the danger of wanting faith, and the benefit of having it, they may be persuaded to be careful in the use of the means to get it. In special it will not do them that harm that is pretended, namely, to drive them to despair; because despair properly taken, is of two sorts, neither of which they need to fear. The first kind of despair is of those, who having once had a saving faith, and felt the comforts thereof, which are peace, Rom. 5.2, 3. and joy▪ 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 fear and terror for the committing of some foul sin, not sound repent of, Psal. 51.8, 9, 10, 11. & 77.7. which was the case of David. Now this kind of despair the objectors need not fear, because it is of those that have a saving faith; whereas the objection, is of those that have it not, and are found not to have it. and beside, neither doth it befall all the Elect, but such only, as through security are overtaken with some grievous sin, after their effectual calling; nor (if it did befall them all) do they live and dye in it; because before they die, they are comforted again with the Helmet of the hope of their salvation, 1. Thes. 5.13. as in the example of job and David. The second kind of despair properly taken, is a persuasion that some have, whereby they are assured that they are Reprobates, and cast away from God's favour: that there is no way with them but one, which is Hell, nor any mercy with God for them: to which persuasion they come through Satan's malice, to whom they are given over by God in this life, to be tormented in soul for the sin against the Holy Ghost, or some other grievous sins fearfully committed, and not repent of. This kind of despair the objectors need not so much to fear: first, because ●t is peculiar to reprobates only, such as were Cain, judas and Saul: but to want 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 fear this kind of despair, because of one Reprobate that dies in this despair and torment of conscience, there be millions that die in presumption of mercy, without sense of sin, or punishment: the reason whereof is, because Satan (who knows he hath time little enough in this life to draw men to sin, and long enough after this life to torment them for it) doth therefore ordinarily reserve the tormenting of sinners till the Day of judgement, and till they be in Hell; jest if he should deal so roughly with all sinners in this world, they might being so pinched with terrors, seek after the means of salvation, Act. 16. & 31.2.38. as did the jailor, and the jews, and the rather, because the presumption of God's mercy, without the work of God's grace in our hearts, is a fit means to feed men fat to the day of slaughter, in as much as it is a means to make men careless of repenting and believing in Christ, whereby they may come to be saved. Indeed those that make this objection, may by examination find they want a saving Faith, and the knowledge of this want, may be a means to bring them to a twofold kind of despair, improperly so called; for they may be brought to some anguish of mind, and trouble of conscience, because they have been so long without so necessary a grace, and so long careless of getting it; yea, they may be brought to a distrust in themselves that ever they shall be able, by any goodness or righteousness in themselves, to save themselves, to which when men are brought, they may be said in some sense to despair, (speaking after the manner of men.) But they need not fear either of these kinds of despair; because every sinner must thus despair in himself, before he can be fit to trust in Christ for salvation, or to hunger and thirst after righteousness by him, as shall be showed hereafter. 2. To this Objection, I answer, that though it were true, which they object, namely, that if they should examine themselves, whether they had a saving faith; by examination found they had it not, and by finding they had it not, be driven to despair: yet are they no whit in worse case before God, nor are they nearer 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 despair, 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 feel 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 despair utterly, and for ever of salvation: yea, they shall come to that which is worse than despair, namely, Damnation itself, for not having faith, and for being careless to get it: specially if they have lived in the clear light of the Gospel, which these cavillers, and most people have done, that now live in these days, 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 trial of our faith, upon a needless fear of I know not what despair. 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 means the Physicians must look on his water, nor feel his Pulses? jest he discern thereby, that there is no way with him but one, which is death? nor must he tell him how deadly sick he is, jest 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 persuasion he hath a saving faith, when indeed he hath it not; but he will not suffer his Minister to examine him, nor will he examine himself whether he have it or not, jest happily it might be found he had it not indeed: nor will he have his Minister or his own conscience to tell him he hath it not; jest (forsooth) he be troubled in conscience about it; and so on a sudden he dies securely in presumption of faith and salvation, and is cast into condemnation. Wherhfore such Obiectors should learn to fear Hell, rather than Despair, infidelity, and carelessness of salvation, that are sins themselves more than Despair, which is but a punishment of sin: and then they need fear neither Despair nor Hell; if by feeling the want of faith, they labour diligently in the use of the means to get it, as they would do for a worldly commodity of pleasure, profit, or honour, that they delighted in, and had not to enjoy. 2. OBJECTION answered. It is inconvenient for Christians to try their §. 2 faith, because it makes them doubt, whether or no they have 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 answer: 1. Seeing I have already proved, that God commands Christians to try their faith: therefore must they not be affrighted from obedience thereunto, by any scarcrows of supposed inconveniency: so that the reason can be of no force, to dissuade us from the practice of this trial, though such an inconvenience might be likely to fall therein. 2. Moore directly and plainly I say, that no such inconvenience (as is pretended) can of itself fall, upon the trial of our faith, because it could not fall upon the Corinthians trial of their faith; to which Paul exhorted them, 2. Cor. 13.5. whereof we have heard before. If it would have fall'n thereon, surely Saint Paul by the wisdom of the Spirit which he had, could have discerned it; and if he had discerned it, he would never have exhorted them to the trial of their faith: for he knew well enough, 1. joh. 5.20. that those that have a saving faith indeed, do know they have it: and he himself (speaking of himself as a believer in Christ) saith of himself; 2. Tim. 1.12. I know whom I have trusted, and therefore would Paul by no means teach those that had a saving faith indeed, to doubt whether they had it or no; and to be persuaded 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 belief of the Gospel, hath not faith in Christ; neither doth every one in his heart believe in Christ, that thinks and says he doth; Rom. 9.6. For all are not Israel, that are of Israel, neither shall every one that saith, Matth. 7.22. Lord, Lord, enter into the kingdom of heaven: and therefore though those Christians that are so, but by name and profession, and that have a belief of the Gospel's verity, and do but presume they have a saving faith, may by trial come to doubt, whether ever they had a saving faith or not; yea to know certainly they never had it: yet will it not follow, that he who hath a saving faith indeed, (for of such a one is the objection to be understood, else it is to no purpose) can come by the trial of it, to doubt whether ever he had it or no: for he shall thereby rather come to know he certainly had it; witness the Apostle, who after he had exhorted the Corinthians to try their faith, 2. Cor. 13.5. saith in the next words, Know ye not yourselves? intimating, that by this trial, they could not choose but find, and know they were in the faith. So that as long as the fault is not in the trial itself, but in the person that tries 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 trial, upon a supposition of this inconvenience. Neither in truth need those Christians that have not a saving faith, for that reason fear to examine themselves concerning it, because the doubting whether or no, they have faith; and the knowledge that they have not this faith, whereof they try themselves, that may come to them by their trial, shall be no inconvenience to them, but rather a benefit and conveniency; because knowing the want of it, and feeling the danger of that want, they may thereby be moved to seek for it, in the use of the means, and to obtain it. That which I have said of the unlikelihood that any such inconvenience shall ensue upon the trial 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 claim, the one hath a true title by Law, as appears by his ancient Deeds, and Evidences; and the other thinks he hath a good title, because he is in possession, or because some body hath told him so: if the title of the land be called in question to be tried before the judge of Assize, and to be determined whose it is of right, and by Law: it may come to pass upon trial and judgement, that he who thought he had a good Title (but had it not in deed) may easily come to doubt of the Title he thought he had; yea, certainly to know that it was stark naught: and therefore no marvel if he be loath to have his Title questioned: but it cannot fall out upon trial and judgement, that he, who had true right thereunto by his Deeds and Evidences, should come to doubt whether his claim were good: for he shall rather thereby come to know and be assured that it was good in deed. In like manner there is a heavenly inheritance, to which all that are in the Church do lay claim; some think they have a good title to it, because by name they are Christians, by profession they are Believers, and by Baptism they are members of the Church; because they have a belief of the Gospel, they have been at the Lords Table, and are in possession of a presumption at lest of salvation: And there be other, that by the evidence of the Word & Spirit do know, that they are sons, & heirs with Christ, namely, by the witness of the Spirit, in their Adoption; and by the work of the Spirit in their Regeneration. If each of these try their title to Heaven; it may come to pass upon the trial, that he who had but a belief of the Gospel, and thereupon presumed he had a saving Faith, and interest to Heaven, may not only come to doubt whether ever he had a saving faith or not; but also come certainly to know he never had it, nor never had any just cause to persuade himself of salvation, and therefore no marvel if such a one be loath to try his faith. Whereas on the other side, he that had a saving faith indeed, cannot be brought by that trial, to doubt whether his faith were a saving Faith indeed or not; but rather certainly to know he had it; and therefore no marvel 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 think 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 labour more to strengthen it, & to take more comfort in it. And so I pass on to the third and last kind of objections, taken from an unability, or impossibility that Christians can ever be able to try their Faith: and they are two. Whereof the first is this. CHAP. VI Of a conceited impossibility, that ordinary Christians should ever be able to try their Faith. 1. OBJECTION answered. Ordinary Christians art the Lay people, § 1 who are simple and ignorant men; and to try men's faith, is a work of wisdom, that requires understanding in the Word of God: and therefore they must be spared herein; because it is a greater task than they are able to perform, it is impossible they should do it. TO this I answer: 1. that though it be true that many Lay people, and the most of ordinary Christians are simple and ignorant (the more is the pity) yet are not all so: and therefore this objection (if there were any sound reason in it) can but excuse such only, whereas under colour of it, all Lay-people, and ordinary Christians, may seem 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 objection, yet if they would use the means with that little wit and understanding they have, and beaten their brains to learn to try their Faith, as well as they do to try the goodness or badness of worldly commodities, and to understand which are wares vendible, or refuse, and out of sale: they might in time, by God's blessing upon the use of the means, 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 natural wit, come to know how to try their Faith, yet might they learn by the light of the Word which God hath given them, to be a Lantern to their ways, Psal. 119.9. and a light unto their paths, to know how to try their faith, because God hath sufficiently and at large described the Nature, use, and end, fruits and effects of this saving faith; as shall be showed in the second book: 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 means, for the trying of themselves and their Faith thereby. 4. Suppose they should allege that the Word of God, and the Gospel were hard and dark, and themselves blind 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 wisdom, bounty and goodness, given us many learned and godly Ministers, to whom they may have recourse to instruct and direct them, in this trial of their Faith, either by public preaching, or private conference: and the rather, seeing in case they have not skill enough to know the goodness of their Gold, they will not stick to go to the Goldsmiths to tell them whether it want of the purity or weight thereof. 5. Lastly, suppose they lived under Ministers, that neither were able, nor willing to direct them in this trial: yet in these latter days, God hath caused to shine such a clear light of this and other truths in books written in the English tongue, that by them this duty might be learned: and jest it should be objected, that they never read any book made to this end, I have penned this Treatise for their direction and instruction herein: in the second Book whereof, they shall find certain Rules to examine themselves by; and interrogatories upon which they may question themselves touching a saving faith, by which they may easily discern (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 be a false faith, or a true; or if they have a true faith, whether an Historical faith only, or a saving faith; that accordingly they may use the means to get or increase the same. Now follows the last objection, which is this. 2. OBJECTION answered. Ordinary Christians have trades and occupations § 2 to follow, and Shops and Warehouses to look unto, which require a great deal of time and labour, to get wherewithal they may maintain their Family: so that they cannot spare so much time from their ordinary business of their Callings, as the trial of their faith will require: therefore it is not possible for them to do it. I answer: First, that it may be, some who make this objection, or approve it, have no Callings at all or Trades to follow, as they that live only upon Usury, and therefore they can make no such plea for themselves for having no business in any occupation to take up 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 be that have bad trades and courses of life to be employed in; as Players and Gamesters, therefore they cannot share in the excuse pretended in this objection, to shifted off the trial of their faith: for they are to spend no time at all in evil Callings, and therefore must they give them over, which when they do, than they shall have time enough, to try their faith. Thirdly, those that have lawful Callings and Trades to follow, to maintain themselves by, are not so straightened in time: but that notwithstanding them, they may spare some, for the trying of their fairh. First, because they spare some time for sleep, for eating and drinking, and for recreations, notwithstanding all the employments of their Trades; and why then should they not spare some time from them, as willingly, for so holy a work as the trial 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 up their debt-books, & the wares in their shops, to the end they may see how they thrive, or go backward; & why then may they not spend some time to cast up the book of their consciences, and their reckonings with God, to see how they grow, or thrive in grace, and in the knowledge of jesus Christ? Fourthly, grant that Tradesmen, were unwilling and loath to spare from their trades any time for holy and spiritual businesses; yet must they spare it by reason of the necessity of the duty, and benefit that comes by the practice thereof, as well as they can and will spare time from their sleep and food, when they be young; to lay up against a rainy day (as they say) and to keep them when they are old: and if they do not, they cannot be excused before God by this plea of their calling: no more than they were excused from coming to the wedding of the King's Son by pleading that they had Farms to see, Math. 22.5. and Oxen to try, nor can they be justified herein upon this ground, any more than Martha was justified for not hearing Christ's Sermon, Luke 10.41, 42. by pleading that she was employed at the same time, in dressing Christ's dinner. Fifthly and lastly, though Christians could have no time, all the week long in the working days of it, to try their faith, yet hath God appointed a Sabbath day every week that must be spared from common business of our ordinary calling, and must be spent in religious and holy works (such as is the trial 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 common 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 briefly said touching the objections against the practice of this duty, and answers thereunto, two things may be observed. 1. That howsoever many strong arguments are hardly able to persuade Christians to the practice of this duty of examining themselves whether they be in the Faith or not: yet slender pretences and colours of truth are able to dissuade them from the doing of it, and they will suffer themselves to be seduced by them. 2. We may observe, that notwithstanding all the objections, which ignorant and carnal men may device, to nouzle them in carelessness of trying their faith, and to keep them from diligence in this trial: yet this remains a firm truth of God, and a necessary Christian duty; that all Christians, men and women of years and discretion, must try their faith, and examine themselves, whether they have a saving faith, or no. What remains but that with so much the more diligence and conscience, they address themselves to do it accordingly; seeing there be so many sound arguments to persuade them to it: and not one sound reason to dissuade them from it? And so I proceed to the second Book of this Treatise, and therein to set down directions for this trial: From the proof of this, that Christians are to try their Faith, to show how they are to try it. From this, that they must: to this how they may: from the matter to the manner; and from the Reasons to the Rules of Trial. THE SECOND BOOK. IN the first Book I have given Reasons, why Christians should try their faith: and if I should not also prescribe them some Rules, to direct them how they might learn to try it: I might peradventure be blamed with the Scribes and Pharises, Matth. 28.4. for laying heavy burdens upon the shoulders of Christian consciences, and for not putting to my little finger, to help them to bear the same. To the end therefore I may avoid this censure, I will in this second Book not only put to my little finger, but my whole hand, heart, and head, to device and set down directions in this matter; whereby I may make the Lords yoke easy, and his burden light, unto his people. Matth. 11.30. And indeed it is very needful, I should teach them, how they may try their faith, as well as show them why they must; because if they understand never so clearly, and believe never so steadfastly, that it is their duty; yet except they may learn how to do it, they are never awhit the nearer: for (for all this) they may complain with the Israelites, that they were commanded to make Brick, but they were not told, Exod. 5.7. where to have straw, and stuff to make it. For this purpose, I will cite Christians into the Court of conscience, and propound unto them certain 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 certain 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 thyself, whether or no thou understand, what faith in Christ is, and wherein the nature thereof doth consist, namely, as it doth justify. 2. When thou understandest what manner of grace it is, then inquire whether or no thou knowest, and believest the use, and end of it, namely, that it is ordained by God, to save, and justify 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 justify. 4. After this, make proof whether thou didst get this faith in Christ by the ordinary means, by which God usually works it in his children. 5. This being done, inquire whether or no thou wert ever rightly fitted, and duly prepared to believe in Christ, namely, by the work of other gifts of the Spirit, that go before it. 6. When thou hast found this, make trial, whether or no thou found in thyself thy faith to be lively, and effectual, to the sanctifying of thy heart, and reforming of thy life more and more; and to the causing of thee to bring forth fruits beseeming new obedience. 7. Examine thyself whether or no, thou labour in the use of the means, for the comforts of a saving faith, namely, to feel them in thyself, and to to be affected with them. 8. In the last place make trial, whether or no, thou use the means, to strengthen thy faith, and to grow in a greater measure thereof. All these Rules shall be comprehended and handled in this second Book, according to their number and order. In handling of the first Part, I will take this course. First, I will propound and confirm, 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 trial of their faith, and for the examining of themselves, whether they have a saving faith. THE FIRST RULE. Examine thyself, whether or no thou understand, what faith in Christ is; and wherein the nature thereof doth consist, namely, as it saves and justifies 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 we have a saving faith or no? The means 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. 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 unto jesus Christ, for heavenly and eternal blessedness, according to the Gospel. IN this definition, or description, two things generally are to be 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 unto jesus Christ, for heavenly and eternal blessedness, according to the Gospel. By these words, Rule 1. the nature of faith in Christ, is described two ways: 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 he.) 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 soul, is the Species, form, and particular nature by which man is differenced from all other creatures living on earth, none whereof are reasonable creatures but himself.) So is it in my Definition: for in these words, is a grace of God, is set down the general 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 eternal blessedness, according to the Gospel, do declare the form or special 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 blessedness, but by faith only; wherein we may further discover, 1. the subject person that trusts for this blessedness, namely, a sinner: 2. the action of this habit of faith, namely, trust unto: Thirdly, the object of that action, or the person in whom faith trusts, namely, jesus Christ: 4. the end of this faith or trusting, namely, blessedness; described by two adjuncts, heavenly and eternal: and lastly, the ground or warrant of this trusting in Christ for this blessedness, namely, the Gospel. This Definition I will propound and confirm, to the end I may both be understood in the meaning, as also believed in the truth thereof. And that which I shall deliver touching the exposition, and confirmation thereof, shall be distinguished into several Sections, according to the several words thereof. §. 1. Faith The first word of the Definition is faith, which shows, what it is, that is spoken of in the Definition; and what is described: now concerning the word faith, or the faith I do define therein, I would have the Reader to know and remember two things: First, I do not define every faith: for I do not define that which is a belief of the Word in general, or of the Gospel in special, called an historical faith, whereby men assent to the truth of all the written Word; for this will not save them that have it: jam. 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 innocence, 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 happiness here on earth: but this is a supernatural grace given to men, to make them fit for eternal happiness in heaven. Neither do I here define the faith, that is commanded in the Law of Moses, Levit. which is a trust in God as Sovereign Lord, Creator 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 with and by one: that is a condition of the covenant of works, 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 do not describe the whole nature of a saving faith, in all the particulars thereof, and in every respect, namely, as it sanctifies our hearts, and stirs us up to new obedience; or as it pacifies our consciences, and works in us spiritual comforts in the greatest calamities: but in this Definition I so fare only describe the nature of faith in Christ, namely, as it saves and justifies us, and as it is the condition, required on our part, to make us persons capable of salvation, by jesus 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 mean 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: Thanks is to be given to God for the work thereof; and prayers are to be 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 are said to believe through grace: and Paul saith, Act. 18.27. Eph. 2.8. that by grace we are saved through faith; and that not of ourselves, it is the gift of God: for our Saviour Christ doth not only say, that none can come to him, that is, believe in him, joh. 6.45. joh. 6.44. except he be taught of God, but also that none can believe in him, except the Father draw him; and except it be given him of the Father; joh. 6.55. joh. 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 indefinitely any sinner or every sinner. For Devils are sinners, yet can they not have a saving faith: because they have 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 aught that God hath revealed in the Word) they have not a saving faith, because it is wrought by the hearing of the Gospel, which is never preached to infants. Rom. 10.14. By sinners therefore I understand, not only 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, believe, and feel themselves to be sinners, and to have need of Christ, and God's mercy to save them: for such are weary and laden, Math. 11.28. and they are called and invited to come to Christ; such are sick in soul, Math. 9.12. Luk. 18.13. and feel their need of Christ to be their spiritual Physician, and such will go 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 inquire after the way and means of salvation; and such Christ came to save. Now follows the act of Faith, whereby we are justified in these words, doth trust unto: for the opening & proving whereof, it will be needful to show four things. First, what is meant by this word, trusting. Secondly, that the act of faith whereby we are justified, is described by this word trusting; or by other words that signify trusting. Thirdly, that God requires trust in Christ of all those that shall be saved. And fourthly, that he will accept of trust or faith in Christ unto justification of them that have it, and do perform 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 phrases, well known among us, as by putting one in trust with a thing, or putting confidence in a man, for doing some thing; our English language likewise affords us other words of the same sense, viz. to rest, or rely upon a man, to build upon him, to depend or cast a man's self upon one for something. To trust one ordinarily, implies three things, that will agreed with our present purpose. 1. A knowledge of the party whom we trust, and of his promise to do us some good turn, else we had no reason to trust him. 2. A belief, that he did mean as he said, when he made the promise, & that he was both able and willing to perform it: else we would never trust him. 3. A not using of means, or a forbearing to take some course, by ourselves, or others, to effect that for which we trust to another to do it. (For example) I may trust a man, Simil. that hath promised to pay me so much money by such a day, if I know him: and if he have promised me to pay it then, and if I believe him to be sufficient and honest, and if I trust him, I shall be careless to go abroad elsewhere, to get in money to serve my turn; because I builded on his word, who I persuaded myself would not fail me. In like manner, all these three are necessarily employed in a saving Faith, and are supposed to concur thereunto, before a man can be said to trust in Christ for salvation. First, he must know and believe, that God hath promised salvation to them that trust in Christ: and that whosoever trusts in him, shall be saved. 2. he must steadfastly believe, that God is both willing, and able to perform it. 3. he must deny to trust to himself, or to any goodness in himself, or any other save only Christ for salvation, before he can rely, rest upon, or put trust and confidence in Christ for it. I know many Divines use other words to express the nature of the Act of Faith in Christ, whereby we are justified; as namely, to apply Christ, to apprehended Christ, or to lay hold upon Christ, and his benefits, and they are not unfit, because (as I suppose) by them they understand an action of the soul, whereby sinners intent to honour Christ by seeking for salvation to him alone. But (reserving reverence to their judgements) I think the word trusting, is both more easy to be understood of Englishmen; and also it doth better express the nature of that act of Faith, whereby we are justified; namely, a resting or relying upon, a depending or building upon, a putting trust or confidence in Christ for salvation, upon a knowledge and belief that there is no means in ourselves, or any other, to trust unto for it, but in him only. 2. The second point propounded in the opening of this word, trust, was to show that the act of Faith, whereby we are justified, is in Scripture often described by the word, trusting, or by other words that signify as much. First, by trusting, as where Paul saith of Abraham, that he trusted God, and it was counted to him for Righteousness, Rom. 4.3. which was more than bore believing God said true, when he promised to bless him in his seed, as shall be proved hereafter; and where he saith of himself, that he knew whom he had trusted, 2. Tim. 1.12. namely, to bring him to Heaven: and likewise where he saith of all the faithful, that if they be dead with Christ, Rom. 6.8. they trust that they shall live with him. Secondly, the act of faith whereby we are justified, is described by other words & phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 4.3.5. Act 16.31. that signify trusting as namely, by believing upon Christ: by believing into Christ: and by believing in Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 1.12. Rom. 10.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 1.12.13. 1. Cor. 15.19. which must needs signify more than bore believing, that there was a Christ, or that the Son of the Virgin Mary was the Christ, or that the doctrine concerning the way of salvation which he preached, was true: and therefore must needs signify trusting in him; as may further be made plain by the known 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 express the act of our faith, whereby we are justified; as namely, receiving Christ: namely, with the hands or arms of faith; joh. 6.40. and seeking or looking upon Christ, namely, as with the eyes of faith, and going or coming to Christ, Math. 11.28. namely, as with the feet of Faith: but all these are expounded by believing in Christ. The two former in the very Verses & Chapter quoted: and the latter, which is coming or going to Christ, in job. 6.35. compared with Matth. 11.28. so that, by that which I have said, it may evidently appear, that in the New Testament especially, the act of Faith, whereby we are justified, is signified & expressed by trusting in Christ, or by such words as do plainly express 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 vain: therefore for the further opening and proving 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 be saved; and this shall evidently appear, because Christ saith, joh. 6.29. This is the work of God, that we believe in him whom he hath sent: And the Apostle john saith, 1. joh. 3.23. that this is the commandment of God, that we believe in the name of his Son jesus Christ. And answerable to both; Paul affirmeth that the Apostles received Commission to preach the Gospel to all Nations, for the obedience of Faith; that is, Rom. 6.26. & 1.5. that they might obey God, by believing in Christ for salvation, according to the Gospel. 4. Now follows the fourth and last point propounded to be opened in the word Trust; which is, that trusting in Christ, is accepted of God unto justification of all that perform it truly; which may evidently appear, by the many promises of God made thereunto in the Gospel; as namely, where it is promised, that they who believe in Christ, shall not a joh. 3.16. perish, shall not be b Rom. 9.33. confounded, shall c joh. 5.24. not come into condemnation; yea d Mark. 16.16. Act. 16.31. they shall be saved, they shall receive e Act. 10.43. forgiveness of sins, and they shall be f Act. 13.39. justified from all things, from which they could not be justified by the Law of Moses; and no marvel, seeing by faith in Christ they are made the g joh. 1.12. Gal. 3.26. sons of God by grace, and by being sons, made h Rom. 8.16, 17 Gal. 3.26.29. heirs by jesus Christ of eternal glory. So that trusting to Christ, being words well understood of Englishmen, and in Scripture used to describe the nature of a saving faith, trusting in Christ, being commanded of God, and by him promised to be accepted to our justification; I hope it will hence evidently appear, that I had good reason to use them in my definition, rather than other, to describe the act of faith, whereby we are justified. And so I pass on from the act of faith, which is trusting, to the object thereof, which is jesus Christ. In these words jesus Christ, is set down the worthy Person in whom we trust for salvation: §. 5. jesus Christ For the object of our faith is not God only, or simply; but God in Christ, 2. Cor. 5.19. 1. Tim. 2.5. 1. joh. 1.1, 2. in whom he reconciled the world; who is the Mediator betwixt God and Man; who is our Advocate with the Father, and who is the propitiation for our sins: 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 God's wisdom and mercy; Col. 2.3. for he is both willing to save us, being Man, and able, being God, if we rest upon him. I know, we must trust in God the Father, and God the Holy Ghost, as well as in jesus Christ, but in neither of them as Mediator, for that only is the Man Christ jesus: 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 means and merit of jesus Christ, in whom only we are predestinate to the Adoption of his children, Ephes. 3.5. and blessed with spiritual blessings in heavenly things; 1. Pet. 1.18, 19 (because he only paid a price to God his Father for them, and purchased them for us by his precious blood) all which are understood in one word, blessedness, which is the next word to be opened. § 6. for heavenly and eternal blessedness, In the sixth place is set down the end of our trusting in Christ; and that is for heavenly and eternal blessedness: which consists in our full deliverance from all hellish and eternal punishments, and in the enjoying of all heavenly and everlasting happiness, both of grace and glory, in soul and body; for all these are in few words called the salvation of our souls; and the salvation of our souls 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 unto salvation. I call it blessedness, 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 express that, for which we trust in Christ, and which we hope to receive by trusting, as appears by comparing a Gen. 12.3. Gal. 3.14. Rom. 4.6, 7, 8, 9 . I call it heavenly blessedness, because it is chief to be had in heaven; and I call it eternal, because it shall never have an end, as all worldly blessings have. I grant, that temporal blessings are promised to the faithful; for godliness hath the promises of this life, and the life to come: 1. Tim. 4.8. Rom. 8 32. and he that hath given us jesus Christ, will with him give us all things also. But only spiritual blessings 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 bargain, and consectaries thereupon; as appears by this, in that they are not absolutely promised in the Covenant; and secondly, because they are not to be enjoyed perfectly here on earth, where only we stand in need of temporal things. Now in the last branch, §. 7. according to the Gospel. I come to the end of my Definition, wherein is laid down the foundation of our faith in Christ, or the warrant that we have to believe in Christ, for this blessedness, namely, the Gospel for the Gospel only doth promise' this blessedness to all that believe in Christ. Now by Gospel, I do not mean the writing of any one, or all the Evangelists, but the promise of perfect happiness in soul and body, made to believers in Christ, wheresoever we found it in the Old or New Testament, in the Gospels, or Epistles expressly set down, or by necessary consequence implied. And I add these words, according to the Gospel, unto my Definition of a saving faith: First, because the Gospel only is the prop and ground of our faith, by which we are called to believe in Christ; without which it were great presumption to seek for pardon, and trust in Christ for salvation, had not God in the Gospel commanded us so to do; and promised us salvation, if we do so; and with which it is Christian boldness, and holy confidence, to draw near to the throne of Grace, having God's Word for our warrant, and encouragement to seek for salvation by believing in Christ, seeing the duty is so easy that is required of us, the thing so excellent that is to be attained unto by believing, 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 believed as well as the Gospel; and the Law commands faith in God, as well as the Gospel: (though not the same faith which the Gospel doth, as hath been showed before) but no Word is the Gospel, but the Word of faith; and no Word is the Word of faith, but the promise, because it only teacheth doctrine, concerning the way and means of salvation; as namely, who shall save, viz. jesus Christ; and how, viz. by his death; and whom, viz. believers in him. For the Gospel only commands men to believe in Christ; 1. joh. 3.23. joh. 3.16. the Gospel only promiseth salvation to them that believe in him; and the Gospel only works 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 proof whereof, I will add but one word more, namely this; that therefore my Definition of a saving faith is good, not only because it observes the rules of a good Definition, as hath been showed before; but also, because it contains in it all the causes thereof; namely, the efficient, God; the material, a sinner; the formal, trusting in Christ, and the final, heavenly, and eternal blessedness, together with the foundation and ground thereof, which is the Gospel. 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 needs be false and erroneous. Of this kind there be two definitions that are unsound: the one, of the Papists in Rome, who require less faith to the justifying of a sinner, than I have said: and the other is, of some Lutherans in Germany, who require more, as shall be showed in order: and both these I will address myself 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. CHAP. II. Of the Definition of faith required to salvation, among the Papists. BY the Doctrine of the Papists, it shall evidently appear, that all the faith, which they require, to the justifying of a sinner, is, that he firmly assent to the truth of the Word of God; provided, he believe it to be true, not because by evidence of reason he discerns it is true, and understands well enough how it may be true; but upon the bore authority of God only, who hath revealed and written it. Now because I will do them no wrong, therefore will I cite their own words; and because it will be tedious to allege many testimonies, therefore will I content myself with one, which is the Definition of Bellarmine, a learned Clerk, a valiant Champion, and a Cardinal Pillar of the Church of Rome: his words are these: Faith is only a firm and certain assent § 1 to all those things, which God hath propounded to be believed. Bellar. tom. 4. lib. 1. cap. 5. de justificatione. And jest this might be thought to be but one Doctor's opinion; therefore let us hear what a Popish Council of Doctors say of the point. The Council of Trent requires no more, but To believe 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 believed, and that are revealed and promised, are meant, not only all things which are contained in the written Word, called the holy Scriptures, as Bellarmine expounds himself in the book before named, pag. 742. & 731. but more, even all things which are preserved in the Church, by universal, apostolical Traditions, and which are determined in general and particular Counsels, 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 jesuite. T●lle●. Instru●t●● Sacerdot. 〈◊〉▪ ● cap. 1. For the confutation of this Popish opinion, of the nature of their justifying § 7 faith, I will bring but two Arguments, whereof the first is this. I. ARGUMENT. All the faith required of Christians to justification, is not only an assent to the truth of all his Word, because God requires more of them then this; namely, to believe 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 belief or trust in Christ is faith. Secondly, that God requires this trust in Christ, of those that are to be justified. And thirdly, that trust in Christ for salvation, is more, then only an assent to the truth of the Word of God, yea though it be the Gospel. 1. That belief in Christ is faith, is plain, not only by the notation of the word, in that to believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Faith; but also, because to believe, 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 be saved, needs no proof here; because it hath been largely declared, in the exposition of my Definition of a saving faith, to which I refer you. 3. And that trusting in Christ, or trusting to him, or putting trust and confidence in him, is more than assenting to the truth of the Gospel, I prove thus: Trusting to a man is more, then believing that he saith true; therefore trusting to Christ, is more than believing the truth of God's Word delivered by Christ. The reason is good, because trusting, is one and the same action in nature, whatsoever the object of our trust be; and believing the truth of any saying, is one and the same in kind, whatsoever the saying be, that is believed. And that trusting a man, is more than believing he saith true, shall be evident by this reason; namely, because to assent to the truth of a man's word, or to believe he saith true, is a faith that is common to any speech he utters, be it a truth, or a lie; a promise or a threatening: but to trust a man, is a faith that is proper to that speech which is a promise only. For example: if I tell my neighbour, that I went from London to Dover in one day; and returned home to London again the next; he may believe I said true, and assent to the truth of my speech with one kind of faith, and he may persuade himself 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 do more, then only believe I said true, or barely assent to the truth of my promise; for he may trust unto me, and expect to receive it from me, and come to me the day appointed, to demand it, according to my promise. So that trusting in Christ being required to justification, as well as believing the truth of the Word; and trusting in Christ being more than assenting to the truth of God's 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. ARGUMENT. All the faith that God requires of Christians, unto justification, is not only an assent to the truth of God's Word, because all the faith that he required of his people Israel for the obtaining of lesser benefits, even temporal deliverances, and blessings, was not only an assent to the truth of God's promise, but a trusting in God's power, goodness, truth, and mercy, for the obtaining of good things promised. The Reason is good, because greater benefits, viz. heavenly and spiritual, are more excellent than lesser, viz. earthly and temporal: therefore are they not so easily obtained as they; and therefore for the obtaining of them, the Lord requires at lest 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 temporal blessings and deliverances, was not only an assent to the truth of his Word, is plain, because he required of them a trust in his power, truth, goodness, and mercy, as may easily appear by the 1 Chro 20.20. where jehosaphat exhorts the people, not only to believe the Prophets of the Lord; that is, not only to assent to the truth of the doctrine of their Prophecies, but also, to trust in the Lord their God, that so they may be established and prospero: as also by 1. Chron. 5.20 where the Lord renders the reason, why his people Israel were not overcome in battle 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 believed not in God, and trusted not in his salvation. Psal. 78.21, 22. So that trusting in God, and believing in him, being required of his people, for the obtaining of temporal blessings, as well as believing the truth of his Word; spiritual and heavenly blessings, requiring as much faith for the obtaining of them, as temporal; and trusting in God or Christ being more faith, then believing 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 justification, that faith which is trust in Christ, but only an assent to the truth of the Word of God, which is an historical faith. This I think is enough to have alleged 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 only an assent to the truth of the Word of God; as namely, because if it were, than 1. reprobates and devils, Luke 8.13. jam. 2.19. Mark 1.24. that never shall be saved, may have a saving faith; for they may assent to the truth of the Word, and believe the Gospel. 2. Than an historical faith, and a saving faith, should be all one, which hath been contradicted by many Divines, ancient, and modern, that have distinguished faith into 3. kinds; an historical, a miraculous, and a saving Faith: but because I intent here a confutation of the Papists only; and I know these reasons would not be sufficient to confute them, who think, that reprobates may have any faith, and yet be damned; and who will yield no such distinctions: therefore will I omit the further proof and prosecution of those Arguments, and only content myself with the two, that I have formerly produced, as being sufficient (in my judgement) to confute the Popish opinion, concerning the nature of their faith, which they require of all Catholics to salvation. But because they endeavour to maintain their opinion by colour of Scripture, which seems to countenance it, therefore will it not be needless 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 cleared, the Reader more fully satisfied, and the Adversary (if he will read and believe) more sound convinced. The Arguments alleged by the Papists in defence of their Definition of their saving faith, are many: but the chiefest of them are these four: 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 justification, is only 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 Abraham's faith was this assent, Rom. 4.1. 3. Because everlasting life is promised to this faith, joh. 21.31. 4. and lastly, because the 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 mean to answer generally and particularly: but briefly in both kinds. The general answer to the objections. The general answer is this: that neither of the four Arguments do prove that for which they are alleged. For the point to be proved is, that all the faith that God requires of men to justification, is only an assent to the truth of the Word: but the proof only is, that God requires of them that are to be justified, that they believe his Word, or assent to the truth thereof, which I never denied. Now who knows not that there is a main difference, betwixt these two sayings? God requires assent, and all that God requires is assent? If any man can or will directly conclude out of any of the places alleged, or any other the point in question, I will yield the cause: in the mean time they are insufficient. For though it be true that the faith spoken of in the four Texts alleged, be a saving faith, and that the believing there spoken of, were only an assent to the truth of the Word: Yet all is to little purpose for them, as long as God requires more faith than this, in other places of Scripture; namely, believing 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 than it, except we shall say, that that which God requires in one place of Scripture, is not as necessary to justification, as that which he requires in another, or that God is bound to set down in every place of Scripture, where he speaks of the duties requisire to justification, all the duties, and all the faith thereunto requisite; which no reasonable man can imagine to be true. 1. OBJECTION answered, particularly taken from Heb. 11.1, 3. Touching the particular answer, to § 5 each Argument of the Papists, I say, Particular answers to the objection. that the 1. is insufficient; because in the Text alleged, he doth neither speak of the whole nature of faith, fully in every kind, and of every act thereof, requisite to justification: neither doth he say that every kind of faith, or every act, of every kind of faith, is in the understanding only. That the Text alleged, speaks not fully of the whole nature of faith in every kind, and of every act of faith requisite to justification, is plain by this: because it mentions not, trust or belief in Christ, which I have formerly proved to be faith, and to be required of all those that shall be justified. Indeed in other places of the Chapter, he speaks of it by implication, as verse 5, 6, 8, 9, 10. but not in the Text alleged; because the Text speaks only of that faith which is in the understanding, namely, an historical faith, whereby we believe 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 which 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 be in our hearts, whereby Christ dwells in our hearts: Ephe. 3.17. but Christ dwells in our hearts by faith in him. 2. That faith must needs be in our hearts, by which with our hearts we believe unto righteousness; but with our hearts we believe in him unto righteousness. Rom. 10.9.10. 3. That faith must needs be in our hearts, by which we draw near with a true heart, to the throne of grace: but by full assurance of Faith, we draw near with a true heart to the Throne of grace. Heb. 10.22. 4. To believe in Christ, is to go to Christ, or to seek to him for salvation: Math. 11.28. joh. 6.35. Act. 15.17. but to go to Christ, or to seek to him to be saved, belongs to the heart, will and affections, by reason of the goodness of the thing, which is salvation, which draws our hearts and affections to desire and seek for it. 5. Because to believe 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 salvation, as hath been showed 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 himself. And that the Apostle in the Text alleged, doth not affirm that every kind of faith, and every act of every kind of faith, is in the understanding only, as is plain; because the word, only, is neither in the Letter, nor sense of the Text. Indeed one kind of faith, and one act of faith whereof he speaks, verse 3.1. is in the understanding only; but neither is that all the faith which God requires to justification, as hath been showed by two Arguments before (for that is but an Historical faith, and God requires more than an Historical faith to justification) nor will it follow, that therefore all and every kind of faith, and every act of faith, must be in the understanding only, because that is. For though that faith which only hath truth for the object of it, and which only looks to the truth of the Word, (which assent to the truth of the Word as an Historical faith doth) be only in the understanding; because the faculty of judging, and after judgement, of assenting to the truth of any word or speech of God or man, belongs to the understanding only: yet that faith which hath for the object of it, not only the truth of the promise of the Gospel, but the person of the Son of God to rest upon, for so good and excellent a thing as is grace and glory: (Which faith in Christ, or a saving faith hath) may for all that be, & doubtless is, in the heart, will and affections: so that, either the Papists must deny fiduciam in Christo, that is, trust in Christ, to be a kind of faith, (which I have formerly disproved:) & to be in the will (which is confessed by Bellarmine himself) or they must acknowledge that S. Paul speaks not of all, Heb. 11.1, 3. & every kind of faith, and of every act of faith, requisite to justification; which to do, is in effect to profess plainly, that they cannot sound conclude from the Text in the Hebrews, that all the faith which God requires unto justification, is only an assent to the truth of the Word, because all & every kind of faith is not in the understanding only. For though that faith, which is an assent to the truth, be in the understanding only, because every assent to the truth is the understanding only: Yet that faith which is more, than an assent to the truth, namely, a trusting, resting, and relying upon 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 answer to the first Argument of the Papists, whereby they would prove, that all the faith required of Christians to justification, is only an assent to the truth of the Word. The second follows. § 6 2. OBJECTION answered. From Rom. 4.3. The second Argument likewise doth not prove the point in question; because though Abraham were the father of the faithful; and Paul say, Abraham credidit Deo, which they translate, Abraham believed God, as if his faith were nothing else, but an assenting to the truth of his promise: Yet will not their translation prove the point, namely, that all the faith which God requires of those that shall be saved, is only an assent to the truth of the Word; because those words, Abraham credidit Deo, are to be understood not only of his believing the truth of God's promise: but of his trusting to God for the performance of his promise, though he saw no likelihood thereof. This I prove: first, because those words, Abraham credidit Deo, are expounded in the fifth verse, by believing or trusting upon him that justifieth the ungodly, and trusting upon God, is more than bore believing the truth of his Word, as hath been proved before. Secondly, because the same Apostle speaking of Abraham's faith in the same Chapter, saith, that he was strong in the faith, and gave glory to God, being fully assured that what he had promised, he was able to perform, 20.21. yea, that he believed in hope against hope, verse 18. Thirdly, because in the Epistle to the Hebrews, the Apostle speaking of Abraham's faith, Heb. 6.15.12. saith, when he had patiently endured, he obtained the promise, & by faith and patience inherited them. All which show plainly, that Abraham's faith was more than a bore believing that God said true, or an assenting to the truth of God's promise. And that the exposition of the words, credidit Deo, that is, trusted God, or rested upon him, with waiting patiently for the obtaining of the blessing promised, may not seem strange, I prove it, not only 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 uncertain, that is, not to be trusted, but also by the use thereof in the same sense, of trusting, or putting one in trust in the Holy Scriptures, as where Paul saith, I know whom I have trusted, 2. Tim. 1.12. and I am persuaded, that he is able to keep that which I have committed unto him against that day. I acknowledge the same word or Verb, with the same Case, namely, the Dative doth signify to believe, one saith true; as Mar. 16.13. joh. 2.22. & 5.46.47. Act. 8.12. & 24.14. Rom. 10.16. but it doth not always signify 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 than only believing, one saith true, or assenting to the truth of his saying. So that Abraham's saving faith being a trusting, resting, or relying on God's power, truth and goodness for a blessing in his seed, and trusting, resting or relying on God, being more than bore believing, he saith true; therefore cannot that Text in the Epistle to the Romans prove a saving Faith, to be only a believing, GOD saith true in all his Word, or an assent to the truth of his Word. 3. OBJECTION answered: From § 7 joh. 20.31. In the third, place where they urge that all the Faith which God requires of Christians to salvation, is only an assent to the truth of the Word, because eternal life is promised to this faith, I say the reason is not good. 1. joh. 3.16. Because eternal life is promised to faith in Christ; and faith in Christ, is more than assent to the truth of the Word, as hath been proved before. 2. Because eternal 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 only knowing of Christ; for then what should become of acknowledging Christ, or assenting to the truth of his Doctrine, which is more than knowing him or his Doctrine? Thirdly, the end of the believing spoken of in the Text, is to have life in Christ's name, and the means to attain life by Christ's name or merits, is to believe in it, joh. 1.12. or to rest upon them: therefore do I think that the believing there spoken off, may as well be applied to the name of Christ, as to the word written: to the end, that by believing the Word written, we may come to believe in the name of Christ; and by believing in his name, or trusting in his merits, we may have life thereby. § 8 4. OBJECTION answered. The last Argument, whereby the Papists would prove, that all the faith required of Christians to salvation, is only an assent to the truth of the Word, 〈◊〉 believing 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 be proved, that miracles were only wrought, for the confirmation of that faith, which is a belief of the truth of the Gospel; and not at all, of that, which is trust in Christ: which is contradicted evidently by these places of Scripture, Mar. 16.16.20. joh. 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 persuasion of the truth of the doctrine of the Gospel: but I deny that they were wrought, for the confirmation of that faith only. And my reason is, not only because the former places gainsay it; but also because even reason doth contradict it. For if a saving faith, or faith in Christ, be more excellent and necessary, than an historical faith, which is a belief of the Gospel, as hath been proved before: If the one have need to be confirmed as well as the other, and miracles were able to confirm 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 obtain the crown of it. To conclude then my answer to these objections; I pray it may be considered and remembered, that I acknowledge that in some places of Scripture, a saving faith is called knowing of God or Christ; joh. 17.3. eph. 4.13. 1. Tim. 4.3. sometimes it is expressed by knowing and believing the truth; sometime by acknowledging the truth; yea sometime it is described by bore believing, 2. Tim. 2.25. as john 1.7. compared with Acts 19.4. yet this is not therefore done, because every one of these phrases do of themselves, in Grammar-Construction, sufficiently and fully declare the whole nature of a saving faith: for then what should become of believing in Christ; into, and upon Christ, or trusting to him for salvation, which are often spoken of in the Scripture, as well as they, and do signify more than bore believing, knowing or acknowledging the truth of the Gospel. But I take the reason hereof to be, either because the circumstances of the place, where a saving faith is described, by such phrases, do evidently show, that the holy Ghost in a Theological sense speaks of it, and of those that have it: or because they who have a saving faith, must know God and Christ; they must believe and acknowledge the truth of the Word, as well as believe in Christ, if ever they will be saved; yea, they must first know God and Christ, they must first believe and acknowledge the truth of the Gospel, before they will believe in Christ to salvation, according to the Gospel: or else because it was a great matter in those days, to believe the Gospel, which was a stumbling block to the jews, and foolishness to the gentiles. 1. Cor. 1.28. For the doctrine of the Gospel was a new doctrine, and therefore it was a strange matter, in those days, Act. 17.19, 20. for people to believe that, of which there was no ground at all in nature. And therefore no marvel, if the holy Ghost do sometime describe a saving faith by these; namely, bore knowing, believing, 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 been said often) the holy Scripture, that speaks 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 he take pains to compare one place with another. 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 remains, 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 justifies us. For as the former opinion of the Papists requires less faith to justification, than God doth require; so this of the Lutherans requires more. The sum of the opinion is this, That a saving faith is a full assurance, and certain persuasion of salvation by Christ; and that to believe in Christ, is to be fully assured, and persuaded of salvation by him: and because it will be superfluous to allege many testimonies, therefore I will content myself with two, that were otherwise famous, and learned men in their times, namely, Chemnitius and Melancthon. The words of Chemnitius are these: Faith is a particular assent, whereby every § 1 believer by a firm persuasion assures himself, Chemnit. ex Concil. Trid. in 8. Francofurt. 1590. pag. 380. that the general promise pertains unto him, and that he is included, and comprehended in it. Melancthons' words are these: To believe in Christ, is to believe, Melanct. Exam. Theol. Neostad anno 1587. in 8. De vocabulo fidei, pag. 583. that forgiveness of sin 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 persuasion of the heart, grounded upon the promises of god, that whatsoever Christ hath done for the salvation of others, he 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 believing, which consists in persuasion or assurance. Secondly, the things to be believed, or the object of this action, which are forgiveness of sins, and eternal life. Now though I might except against both these parts▪ the latter (as well as the former) that makes the nature of the act of believing, to be persuasion, or assurance; 〈◊〉 the latter that makes the object of their assurance, persuasion, or believing, to be salvation, whereas it is Christ only, 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 believing, to consist only in assurance or persuasion. But before I come to the confutation of the opinion, I will first show the occasion of this opinion. Secondly, I will declare in what sense I writ against it, viz. against that part of their Definition, that makes faith, (as it justifies) to be 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 justificat. lib. 3. cap. 2. pag. 851. c. d. 852. e. to be of opinion, that a saving faith is a full assurance, or persuasion 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 aught rather to doubt thereof. Now to the end this Popish doctrine might be opposed, many Divines amongst them have taught, that faith itself is an assurance of salvation, and a full persuasion, that our sins are forgiven us; namely, because some texts of Scripture make show of such a point. But (by their leave, and saving reverence to their great learning, and sound judgement in other points of Divinity) it was not good to oppose one untruth with another: for whilst they intended to overthrew the Popish faith, which is joined with doubting, they have (ere they were ware of it) shaken the faith of many weak Christians; who reading, that a saving faith is an assurance of salvation; and that to believe in Christ, is to be fully persuaded of the forgiveness of sins by Christ; and withal, finding in themselves, either no assurance at all, or (at lest) not so full an assurance and persuasion 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 believed in Christ, trusted to him, and rested on the merits of his death and righteousness for salvation, in that manner as shall be showed. Touching the second point, I would have the Reader observe diligently, that I am so fare from denying Faith to be the root, and foundation of assurance and persuasion, of the forgiveness of sins, and salvation: that I plainly confess, that it doth bring assurance, and persuasion thereof, to the faithful: namely, in that measure, and at that time, that the Lord of his wisdom and goodness sees fit, for each of his children. But this I deny. Faith (as it justifies) is not formally an assurance or persuasion of salvation; and this I will endeavour to make good, by alleging some Arguments in defence of my opinion; and by answering the Reasons that may be brought in proof of theirs. And of my Arguments, this is the first. REASON. 1. A saving faith (as it justifies us) is not rightly § 2 defined and assurance, or full persuasion of salvation: because assurance 〈◊〉 full persuasion of salvation, is an effect of faith, and follows it. The reason cannot justly be denied, because it is true; that therefore the cause cannot be the effect, nor the root the fruit, because the one follows the other in nature; the effect, the cause; and the fruit, the root: and therefore if assurance of salvation follow faith in Christ, as the effect and fruit of it: then cannot faith in Christ be the assurance itself, or full persuasion of salvation. And that assurance, or full persuasion of salvation, and justification follows faith in Christ: I prove by these Reasons. First, because assurance of salvation, or justification comes to us efficiciently, by the testimony of the Holy Ghost, that bears witness with our spirits, that God is our Father, and we his children, Rom. 8.15, 16. and the Spirit bears witness that we are Gods children, when we are believers in Christ, and not before, as is plain 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 believed 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 jesus Christ: he adds in the fourth Chapter; And because we are sons, Gal. 3.26. God hath sent forth the Spirit of his Son into our hearts, crying Abba Father. So that the assurance of salvation, following the testimony of God's Spirit, that we are his children; the testimony of God's Spirit, that we are his children, following our being God's children; and our being Gods children, following our believing in Christ, or our saving faith; therefore assurance of salvation or justification, must needs follow a saving faith, as an effect or fruit of it. 2. Assurance of salvation follows faith in Christ; because assurance of salvation, or justification, comes to us by feeling certain graces, wrought in us by faith, namely, peace of conscience, and joy in the hope of the glory of God. That peace of conscience, and joy 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 joys of Heaven; and that this peace and joy, are wrought in us, by the means of Faith, is as plain by two places of Paul, where he saith, Now then being justified by Faith, Rom. 3.5. we have peace towards God, and not so only, but we rejoice under the hope of the glory of GOD: Rom. 15.13. And Rom. 15.13. Now the GOD of hope fill you with all joy and peace, by believing that you may abound in hope, by the power of the Holy Ghost. So that assurance of salvation, following peace of conscience, and joy in the hope of the glory of God, and peace of conscience, and rejoicing in the hope of Heaven, following faith; I may safely conclude upon these grounds, that therefore assurance of salvation doth follow faith: And that therefore consequently, a saving faith in the nature of it as it justifies us, cannot be a full assurance or persuasion of our salvation. For proof whereof, this shall be my second Reason. REASON 2. A saving Faith is not an assurance of salvation, § 3 because we must first have faith in Christ, or a saving faith; before we can have any assurance of salvation. The reason is good; because a thing cannot go before itself, there must be some other thing that must go before it. Therefore if a saving faith go before the assurance of salvation, (as needs it must if a man must have Faith in Christ, before he can be assured of his salvation:) then cannot faith in Christ, nor saving faith, be the assurance itself of salvation. To say, a saving faith is an assurance of salvation; implies that a saving faith, and assurance of salvation, are all one and the same thing: but to say, we must first have 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 believe in Christ for salvation, before we can have any assurance of salvation, I prove by these three Reasons. First, a man must be saved, before he can be assured of his salvation, (for he cannot be assured of that which is not) and a man must have a saving faith, before he can be saved by faith (for he can not be saved, by that which he hath not:) therefore he must have 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 the Covenant of Grace, under a Condition, and the Condition is faith in Christ, and faith in Christ, is a saving faith: So that he must first perform the condition of the Covenant, by believing in Christ, before he can obtain the thing promised in the Covenant, which is salvation: For as it is true, that he which believeth in Christ by a saving faith, is justified, as soon as he believeth: so is it as true, that before he believeth, he is not justified. For till then, he hath no reason to lay hold on the Tree of Life, or to lay claim unto salvation, or the assurance of it. Thirdly, we must have a saving faith, before we can be assured of salvation, because we must be united and graffed into Christ, that is our Saviour, before we can be saved, or have assurance of salvation by him. Now it is faith only, or belief in Christ, that unites us to Christ & ingrafts into him, as appears by the phrases of believing in, into, and upon Christ, spoken of before, and also by this, Ephe. 3.17. Rom. 8.1. that Christ dwells in our hearts by Faith; and we are said to be in Christ; namely, by faith. So that Christ jesus being the meritorious cause of salvation, to procure it; and faith in Christ the instrumental cause, to assure it us; it must needs follow, that we must first have a saving faith, before we can have salvation, or any assurance of it. But let us pass on to another Reason. REASON. 3. § 4 A saving Faith is not an assurance of our salvation; because we are not justified, by being assured of our salvation. The reason is undeniable: because a saving faith, and that whereby we are saved, are all one; and so are our assurance of salvation, and our being assured thereof. Whence I thus argue: If a saving faith justify us, (as themselves confess) and a saving faith be an assurance of our salvation, as it justifies us (as their Definition imports) then must it needs follow, that we are justified by being assured of salvation; which cannot be for these four Reasons: 1. We are not justified by being assured of justification, because then would it follow, that we are assured of our justification, before we are justified indeed. (For that whereby we are assured of any thing, must needs go before our being assured of it, inasmuch as it is the means and cause of it.) But we are not assured of our justification, before we are justified indeed; because that whereby we are justified, must needs go before our being justified, in as much as it is the means and cause of it: & we must first be actually justified in God's sight, before we can be assured of our justification, (because we cannot be truly assured of that which is not;) wherefore either assurance of salvation must go before salvation itself (which is as impossible as for a man to be assured of Land, before there be Land to be assured of;) or it cannot be true, that we are justified, by being assured of our justification. 2. We are not justified by being assured of our justification; because then would it follow, that whosoever hath a saving faith, must presently, and continually have an assurance of his salvation: (for he that once had a saving faith, shall always have it; and never loose it) and also he that is not assured of his salvation, is not justified, nor hath a saving faith, which is most untrue, seeing many of God's dear children may want the assurance of their salvation, and that for a long while in some cases, and yet for all that trust in Christ, & hung upon him for salvation. 3. We are not justified by being assured of salvation, because then would it follow, that the condition of the Gospel required on our part instrumentally, for receiving of salvation, should be a comfort, and not a duty: (for that whereby we are justified, is the condition of the Gospel, required on our part to make us capable of salvation, and assurance of salvation is certainly a comfort.) But we are justified by faith, which is the condition of the Gospel; not as it is a comfort, but a duty, both because it is called a work, and a duty of obedience, joh. 6.29. Act 6.7. Rom. 16.26. 1 joh. 3.23. and a duty commanded; and also, because the comfort that comes by faith to the soul, is after the act of believing 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 joy in the hope of Heaven; both which follow faith in Christ, or our being justified by faith in Christ, as hath been showed before, out of Rom. 5.3, 4. & 15.13. 4 Lastly, we are not justified by being assured of our salvation, because then would it follow, that the meaning of the Gospel, or Covenant of Grace, which is this; He that believeth shall be saved, and shall not be damned: joh. 3.16. Mar. 16.16. the (meaning (I say) of this should be: He that is assured of his salvation, and is fully persuaded he shall not be damned, shall be saved, and not damned (for to have a saving faith, to believe 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 only, because there is no good sense in such an exposition, but also because it may come to pass, that some man may be saved by believing an untruth: for if justification follow believing in Christ (as it is plain it doth, because believing in Christ, is the condition required on our part to justify us, and therefore must go before it) then if I persuade myself I am justified before I believe in Christ, I am persuaded of an untruth, and consequently am justified by believing an untruth. If I persuade myself my sins are forgiven me, which indeed are not forgiven, before I have this persuasion; then must I believe that which is false, and consequently be justified by believing that which is false. For who knows not, that there be many carnal Gospelers, that in their persuasion 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 have no sure ground of any such assurance, because they are not borne anew of the Spirit, unto repentance from dead works, and faith in Christ? Wherhfore either these Lutherans must say, we are not justified by faith in Christ, which is heretical; or affirm that the meaning of the Covenant of Grace is, that he which is assured of salvation, shall be saved, and not damned, which is senseless, or else it cannot be true, that we are justified by being assured of our justification, and consequently that neither is it true, that a saving faith is an assurance of salvation, as they persuade themselves. For confutation whereof, this shall be my fourth Reason. REASON 4. The Lutherans Definition of a saving faith, § 5 who make it an assurance of salvation, is not good, because it causeth needless and fearful 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 souls of Christians: if therefore the Lutherans Definition do not minister comfort, but rather needless fears and discomforts, (as shall be proved by and by) then cannot it be a good definition of a saving faith; for God will not have by any doctrine of his Word, the bruised reed broken, nor the smoking flax quenched; Mat. 12.20. Mat. 11.28. Isa. 61.2, 3. but rather by all means the weary and heavy laden soul to be eased; and them that mourn after the Lord to be comforted. And that this Definition of a saving faith given by some Lutherans, doth cause fearful, and needless discomforts, 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 be in the state of grace, and salvation or no; viz. because they feel they have not such a faith, as the Definition imports. For what will such be ready to say against themselves, through the accusation of their own 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 Catechisms, yea I have heard, and been taught in Sermons, that to believe in Christ, is to be assured of salvation by Christ, and that a saving faith, is a full persuasion of the heart, grounded upon the promises of God; that whatsoever Christ hath done for the salvation of man, he hath done it as well for me as for any other. Now (alas) I know well enough to my grief, that I have not this assurance; for because I want it, I am thus afflicted in my mind. Wherefore either they must confess, that God will have those that have a saving faith, and are tender, or tormented in conscience, to be more deeply wounded, and more cruelly tortured, which is against the Word of God; Luke 4.18. or they must grant that this their Definition of a saving faith is a naughty Definition; because it doth so as hath been said. I grant, if their Definition of a saving faith were true and warrantable by the Word of God, it were to be born withal, if it did minister by occasion, accidentally some grief to them that were tender in conscience: but when it is both unsound, as hath been proved by other reasons; and uncomfortable too, as hath been showed by this; and that not by occasion or accident only, but because it ministers just cause of more doubts, and fears, 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. § 6 The Definition of a saving faith, that makes it an assurance of salvation, REASON 5. is not good, because it nuzzels up profane men, and carnal professors of the Gospel, in a strong persuasion, that they have a saving faith, and in a vain presumption of salvation. The Reason is very probable, because the nature, use, and end of faith, is to overcame the world: therefore to beaten down all profaneness, and no way to countenance carnal Gospelers therein; therefore should the definition of a saving Faith, 1. joh. 5.4. do so too; if therefore the Definition of a saving faith, do nouzle men in profaneness, and formal profession, though they have not true faith indeed, then cannot it be a good definition. Now that this Definition of theirs doth nouzle up men in profaneness, in a strong persuasion they have a saving faith, and in a vain presumption of their salvation, I prove; because it makes them, who indeed have not a saving faith, to persuade themselves they have it, and them who as yet are not justified, that they are. For when such men do read in books, and are taught what a saving faith is, namely, an assurance of salvation; and what it is to believe in Christ, namely, (as they say) to be assured of forgiveness of sins by Christ; and withal, do know and feel, that they have an assurance, yea a full assurance (as they persuade 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 deceitfulness of their proud hearts, and Satan's craft, must needs nouzle them up in this strong persuasion, that they have a saving faith; especially when they can allege for themselves, that they have learned it so, by the Ministry of the Word, of their Pastors? for if a saving faith be an assurance of salvation, (as their Definition imports) than 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 think? If they reply, because the assurance of salvation that is in such carnal Gospelers, cannot be a true assurance upon good grounds, but a sergeant one: I answer, that for aught their definition 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 is a counterfeit: so that if a saving faith be nothing else, but an assurance of salvation; and to believe in Christ, be nothing else, but to be fully assured of salvation by Christ; and to be certainly persuaded, 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 objection against my Definition, because carnal Gospelers may easily persuade themselves, they trust in Christ for salvation, and that their sins are forgiven them for his sake. I answer, that justly they cannot; because both in the opening of my Definition already, as also in the Rules hereafter following, I have showed what be those gifts and graces of the Spirit, which he works in Christians, namely, to prepare them thereunto, before they do or can believe 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 of their definition, & nature of a saving faith, they give no such Rules, to try whether their assurance of salvation be true or not, 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 means jest to try whether their assurance of salvation be true or coun●fet; or whether they have any sound grounds in them, of this their assurance of salvation. So that there being 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 persuasion of salvation, is not a saving faith; and that therefore their Definition of a saving faith, must for all this, nouzle up carnal Gospelers in their profaneness. By these five reasons, I hope it may appear to the understanding, and judicious Reader, that a saving faith in the nature of it, (as it justifies us) is not an assurance of salvation; and that to believe in Christ for salvation, is not to be fully persuaded 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 persuasion of salvation, is not good. § 8 But jest any man should chance to read some of their Books, translated into English, or stumble at some places of Scripture, that seem to give light or strength thereunto, therefore will I take a little more pains to answer some Reasons, and Arguments, that happily may be brought in defence thereof; and will allege them, as Objections against that which I have said. Arguments of the Lutherans The Arguments that may be alleged in their defence, are taken from such places of Scripture chief, as attribute to faith; and the faithful, either assured persuasion, as Rom. 8.38. 2. Tim. 1.12. or certain knowledge, as 1. joh. 4.16. or full assurance, as Heb. 10.22. from whence they would infer, that faith in Christ, is an assurance, or assured persuasion, or certain knowledge of salvation by Christ. To all these three Objections I purpose to make one general answer; and the rather, because it will agreed fitly to them all, and it will fully answer them all. My answer is this, That neither any of the Reasons severally, § 8. The general answer to the objections. nor all of them jointly considered, nor their proofs do make good that, for which they are alleged. For the point to be proved is, That faith (as it justifies us) is an assurance, or certain persuasion of salvation; but the Texts alleged, prove this only, That faith doth bring a full assurance, and certain persuasion of salvation to them that have it; as being the effect and consequent of faith in Christ, as shall appear by and by in the particulars. Now who knows not what great difference there is betwixt these two sayings; To believe in Christ for salvation, is to be assured of salvation by Christ; and this, To believe in Christ, will bring assurance of salvation to them that believe, who cannot see a clear distinction between these two Propositions? Faith is assurance of salvation, namely, in the nature of it, as it justifies us, and faith will bring assurance of salvation to them that have it, namely, as an effect of it, which I have often affirmed, and which is all that can be concluded, out of the Texts alleged. If any can and will directly conclude more, namely, that the persuasion, or the assurance, or the knowledge that is there attributed to faith, do show the very nature, and form of faith, as it justifies a sinner, I will yield the cause; in the mean time, they are all insufficient, because they speak of persuasion, assurance, and knowledge in faith, as the effects thereof only. And that the Texts alleged, do speak of persuasion, assurance, and knowledge, not as if they were the acts of faith, whereby those persons were justified, or were to be justified, to whom they are applied, but only as the effects of the faith of those, who were already justified, shall be made plain in the particulars. 1. OBJECTION answered: From Rom. 8.38. 2. Tim. 1.12. § 9 Particular answers to the objection. The first Text concerns Paul the Apostle, who though he say of himself, that he is certainly persuaded, that nothing shall be able to separate him from Christ, yet cannot this prove, that this certain persuasion of salvation was the act of faith, whereby he was justified in God's sight: 1. because then Paul should have been justified, by being assured of justification, or salvation, which I have proved impossible before. 2. Because the persuasion, 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 God's children; but their assurance of salvation, is an effect or consequent of their faith in Christ, as hath been proved by two Arguments before, and therefore must Paul's assured persuasion of his salvation be the like. 2. OBJECTION answered from 1. joh. 4.16. The like may be said of the second § 10 Text alleged out of the Epistle of john, wherein though he say of himself, and the rest of the faithful, to whom he writes, that they did know, and believe the love of God towards them, viz. in their salvation, and therefore were assuredly persuaded thereof; yet will it not thence follow, that this knowledge and belief of theirs, was the act of faith, whereby they were justified, because those words do not set down their first knowing, or believing their salvation, which is the point to be proved. For the first act of their saving faith, was trusting to Christ's merits for salvation: and this they had done long ago, namely, at their first conversion, as appears, 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 plain by the context; now the feeling of our love to God, and our brethren, must needs proceed from the feeling of God's love to us; and the feeling of God's love to us, must proceed from faith in Christ, in whom God hath loved and redeemed us; Gal. 5.6. because faith works by love. I confess, that knowing of Christ, is sometimes put for believing in Christ, joh. 17.3. yet this is not; because to believe in Christ, is certainly to know, and to be fully assured of salvation by Christ: (for then would it follow, that every one that knows Christ, should be fully assured of salvation, which is evident to the contrary, in tender consciences) but either, because a certain knowledge, & persuasion 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 persuasion of salvation, to them that have it. I acknowledge, job 19.15. that job knew his Redeemer lived, but this knowledge only, justified him not: first, because he was justified before, chap. 1.1. 2. because it was knowledge but of Christ's Resurrection, and his own; whereas a saving faith, is first a belief in the death of Christ, Rom. 8.34. and afterward in his Resurrection. Thirdly, because if this knowledge only justified him, than his trust in Christ did not justify him at all; which is impossible, seeing it is the chief act of faith, whereby we are justified. 3. OBJECTION answered: From Heb. 10.22. The third Text of Scripture, wherein § 11 Paul exhorts the Christian Hebrews to draw near with a true heart, in full assurance of faith, is to as little purpose as the former. First, because though he attribute Plerophory, or full assurance to faith: yet will not this prove, that faith in the form, nature, and being of it, as it justifies, is a full assurance or plerophory 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 justifies us (for then he would have said, Let us draw near 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 justifies us) is a full assurance of salvation, which is the point to be proved; no more than they can prove, that faith in Christ (as it justifies) is joy; because the Apostle attributes joy to faith, and speaks of the joy of the faith of the Philippians. Philip. 1.25. They may indeed conclude from thence, that a saving faith is a cause of joy, Rom. 5.1. & 15.13. to the hearts of Christians; which is also plainly confirmed in other places, even as they may indeed conclude from Heb. 10.22. that a saving faith is a cause of full assurance of salvation: but they cannot prove, that a saving faith (as it saves us) is an assurance of salvation, which is the point to be proved. Secondly, because if the Text alleged out of the Epistle to the Hebrews, could prove the point in question, than should the words, Let us draw near in full assurance of faith, be an exhortation to the Hebrews, that were not already justified, to teach them, how they might be justified, viz. by drawing near in full assurance of faith; that is, by being fully assured and persuaded of salvation by Christ; (for that is the point to be proved, viz. that a saving faith (as it justifies us) is a full assurance of salvation, and that to believe in Christ, is to be fully assured of justification by Christ;) but the words are an exhortation to the Hebrews, that were already justified, as appears by the next words, vers. 23. where he exhorts them in general 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 justified: (for they could not hold fast that they had not:) so that the Apostle speaking not of the nature of faith as it justifies, but of the effect of faith only in them that are justified, nor speaking to them that are not justified, to teach them how they might be justified: but to them that are justified, to teach them how they may with more boldness, continually crave the pardon of new sins in weakness committed, and get more assurance of the forgiveness of the old: I cannot for my part see, how the place alleged can prove faith to be a full assurance of salvation. There be many other Texts of Scripture, Heb. 11.1. besides these, that attribute persuasion, assurance & certain knowledge of salvation, unto Faith: but (I suppose) they may all be satisfied by some of the answers that I have already made to the place before alleged. To conclude then, though it be most sure, that Heaven and eternal life shall in the event most certainly be attained by all those for whom it is provided. First, because they are ordained to it by God, Ephes. 1.1. and he cannot fail of his purposes. 1. Pet. 1.18. Secondly, because it is purchased for them by Christ, and his blood cannot be shed for them in vain. 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 do the faithful for whom it is prepared, come to be sure of it presently, joh. 14.2, 3. and as soon as ever they have faith in Christ (which they needs must, if faith in Christ for salvation, were in the nature and form of it an assurance of salvation) nor are they always alike sure of it; nor are they continually so sure thereof, as that they can never at any time (after they have believed in Christ) come to doubt thereof; nor yet doth the assurance of their salvation depend on the nature of their faith, as it justifies them,) or on their faith simply, but chief on the truth, goodness, and power of God, that hath made this Covenant with mankind, joh. 3.16. that whosoever believes in Christ shall be saved; and upon the worthiness & perfection of Christ, for whose sake it is freely given us: Rom. 6.21. but assurance of salvation depends upon faith, only as it is the condition of the Gospel, required of us, and wrought in us, to make us capable of the same; and this assurance of salvation is increased in us, by faith, as it is a grace of God in us, producing many holy effects of the continual fear and love of God and our brethren; and many comfortable effects of peace with God, and joy in the Holy Ghost, the first fruits of the Spirit, and the earnest penny of our heavenly inheritance. I grant, the faithful shall have assurance of salvation before they die, and they shall have it by faith; but they have it not by faith simply, as if the promise of the Gospel were, Note. either, that he that is assured of salvation, shall be saved, or he that believes in Christ, shall be assured of salvation; but because the promise of salvation is made to faith in Christ; and so they that have this faith, are persons to whom salvation belongs, God being by his righteousness, true of his promise, by his greatness, able to perform it, and by his goodness willing. That men shall certainly be saved, and that they are sure they shall be certainly saved, are two different things, the former implying a certainty in respect of GOD, and of his Word, that because he hath promised salvation to them that believe in Christ, therefore they shall certainly be saved in the event; and this certainty of salvation shall be attained, though in this life men never come to be sure thereof in their souls, as in the case of infants, who being elected of God, shall certainly be saved, though they were never sure of it in their souls: and the latter implying a certainty, in respect of the persons that are to be saved, that they have an assured persuasion that will not deceive them, which they may want for a time, after they have believed in Christ: and yet be beloved of God, and be believers in Christ and in the end be certainly saved notwithstanding: and therefore the nature of faith as it justifies, cannot consist in assurance of salvation, nor the nature of believing in Christ to salvation, in our being assured in our souls, that we are saved, as is supposed. CHAP. FOUR Of the use and application of this first Rule. AFter the explication and confirmation of the true Definition of a saving faith, and the confutation of the false; it remains that for the closing up 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 carnal Gospelers: and the Consolation to all true believing and sincere Christians. 1. Exhortation. My Exhortation to Protestants is, that they would examine themselves; first, whether ever they knew what it is to believe in Christ, and understood wherein the nature of faith (as it justifies) doth consist: namely, as I have delivered it, that accordingly I may advice them. It may be, by trial many shall find that this was all they understood of a saving faith, that it was a belief, that there was once such a one as Christ, that came into the world to save sinners, and that to believe in him, is to have a good hope, that he shall speed as well as others, and be saved by him, as well as they. Now if by examination they find themselves only to be believers in this fashion, and to be 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 have been so long ignorant of the nature of so precious and necessary a grace of God as faith is. Secondly, to fear that as yet they have not a saving faith. For I know not how they can have it, and be 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 Gospel: and that preaching is made effectual to the working of it in them, by enlightening of their minds, with the knowledge and understanding of the points of the Gospel; one whereof is the Doctrine of a saving faith, which is the condition of the Gospel required of all those that shall be saved by Christ. Thirdly, to use all good means, for time to come, to gain 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 find, that they rightly and clearly understand what a saving faith is, and what it is to believe in Christ for salvation; then have they cause to be thankful to God for enlightening their minds with this knowledge, Math. 16.17. which flesh and blood, nature and the world hath not revealed to them, but the Spirit of God, who hath left others in the darkness of ignorance and infidelity; they have reason likewise to settle their judgements in the truth thereof, by arguments from the Word of God, such as these be, that I have alleged, to the end they may continued therein, & 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 believe in Christ for salvation: but that they never give over, till they get the grace of faith itself, to the end they may take the benefit by the knowledge hereof, while they live, and receive the end of their faith when they die. 1. Pet. 1.9. 2. Secondly, my exhortation is to Protestants, to examine themselves whether they steadfastly believe, that faith will indeed justify all those sinners that have it: and consequently that it will justify them, if they believe in Christ; for except we more than know the nature of a saving faith, and except we more than think or guess that faith will save us: viz. except also we steadfastly believe this, for an undoubted truth of God, that every one that believes in Christ, shall be saved, we shall not have encouragement enough thereunto. For except our souls be satisfied touching this truth we may still doubt, whether it may not come to pass, that for all our faith in Christ, we may be damned; which whosoever doth, hath little encouragement to believe in Christ for salvation, specially if withal it come into our minds (which it may easily do by Satan's suggestion, and the accusation of our consciences) that we are sinners by original corruption, and actual transgression, and therefore liable to all God's 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 belief 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 ourselves, yet shall we be justified by faith in Christ. Not that we shall be pronounced to be just in ourselves, formally, and properly: for so they only are that never broke God's Law, as all justified sins still do, jam. 3.2. jam. 3.2. but that our sinners shall be forgiven us, and we accepted as righteous in God's sight, by faith, in the death and righteousness of Christ, and shall hereby be as capable of Heaven, through God's merciful promise, and Christ's precious merits, as if we had never sinned. Secondly, we are to consider, that God having in his wisdom, and goodness, devised and set down 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 of it to that end, will surely give power to his own ordinance, to effect that for which he hath appointed it. So that nothing shall let, but that they who have this faith in Christ, shall undoubtedly attain to salvation by it, according to God's purpose, and promise. And let all Protestants assure themselves, 2. Reg. 5.10. to the 15. that as Naaman whilst he doubted, whether his washing seven times in jordan would cure him of his Leprosy, he would never use the means: but afterwards, when he was persuaded of the truth of the Prophet Elisha's word, and went, and washed himself accordingly, he was cleansed of his Leprosy: even so, as long as Christians either do not know, or not steadfastly believe this for a truth, that God will save them, if they believe in Christ, they will have little heart to go unto him: Heb. 11.6. Rom. 3.26. but when they believe that Christ is, and that he is a justifier of them that believe 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 read this Treatise:) First, that they would take notice, not only how palpably erroneous their Priests and jesuites are in their doctrine of a saving faith: but also how dangerously injurious they are to the poor & simple Catholics, in that they conceal from them the doctrine of the true faith, that must and will save them, viz. trust in Christ: and only teach them that, which neither can, nor will justify them, namely, a belief of the truth of the Word. Herein they show themselves either grossly ignorant, in not being able to understand so clear a point, and then what becomes of the blind that lead the blind, Math. 15.14. but that they both fall into the pit? or else enviously impudent, in not teaching them a duty so necessary to their salvation: and then may you see they are the right heirs of the Scribes and Pharises, Luk. 11.52. that keep from men the key of knowledge, and shut up the Kingdom of Heaven from them, neither entering in themselves, nor suffering them that would, to enter in: that is, neither believing in Christ themselves, nor suffering you to believe in him, that you might be saved. If the harm that comes hereby, were to themselves alone, it were the less; but because it redounds to the endangering of the salvation of so many millions as are herein seduced by them, you had need look about you, and provide for your own 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 believe in Christ, as well as to believe the truth of his Word, See Rhemish Translation. as is plain by joh. 3.16, 18. 1. joh. 3.23. Will you Catholics think to be saved, only by believing the truth of the Word? without believing in Christ? Can you think to be saved by any other way, (that is) by any more, or lesser kinds of faith, than he commands? Doth God say, that a belief of the truth of the Word, is not all the faith which he requires of men to salvation; and will you believe your Priests which teach you it is all? Will you therefore not believe in Christ, and so be condemned, because your Priests do not teach you this faith, but only a belief of the truth of the Word? What will it do you good, Ezek 3.18. Luke 12.46. that your blood must be required at their hands, when you yourselves notwithstanding shall dye in your infidelity? But you will say, you do believe in Christ. It may be you believe there was such a man as Christ, and that he died and rose again, and that the Son of the Virg●n Mary was he: (all which the Devils do believe) but you do not believe in Him, that is, trust unto him for salvation; and I prove it thus: You trust not in Christ, except you be taught it by your Priests; your Priests do 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 only that they believe the truth of the Word, (as hath been proved out of their own Doctors) and it hath been evidently proved, that a belief of the truth of the Word is not faith in Christ: for faith in Christ, is a more excellent kind of faith, than a belief of the truth of the Word. In the second place I would exhort Catholics, not to content themselves with their Romish faith, Jam. 2.19. Mar. 1.24. (which is no better than the Devil's faith) nor think that an assent to the truth of the Word will be faith enough to save them. Will they be saved? they must be saved by Christ: will they be saved by Christ? 1. Tim. 1.15. joh. 3.16. it must be by trusting in him: will they trust in him? Ephe. 2.8. Rom. 10.14.17. it must be 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, & upon some occasion, they contradict again in, 〈◊〉 upon another) for they teach that God only requires that faith, which is a belief of the truth of the Word; wherefore they must come out from the Church that teacheth not truly the way of salvation, and join themselves to that which doth: for though they believe the whole Word of God never so steadfastly, and that upon Gods own authority, yet if (over and above this faith which the Church of Rome counts needless, because it doth not teach it as required by God) they trust not in Christ, they cannot possibly be saved. For as the jews could not enter into the Kingdom of Heaven, Math. 5.10. except their righteousness exceeded the righteousness of the Scribes and Pharises: no more shall Papists enter into Heaven, except their faith exceed the faith taught by their Scribes and Pharises, I mean the Priests, and jesuites of Rome; & as the Lord will one day say to those Preachers that pled, Have not we prophesied in thy name, and done great works? Math. 7.22. Departed, I know you not: so will he say to such as pled, Have we not honoured thee, by believing thy Word, upon thine own authority, without evidence of reason? Departed I know you not. I grant, indeed, that such as assent to the truth of the Word, and believe the Gospel, are not fare from the Kingdom of God: but are well prepared to believe in Christ, because they have in them that which is the root of a saving faith. For by believing the Gospel, which promiseth salvation to them that believe in Christ, men are persuaded to believe in Christ for salvation, according to the Gospel: Simil. and yet as he that is set out, onward of his journey, and is gone a good way, shall never come to the end of his journey, if he sit down and stay half way: So those Catholics that are going towards Heaven by an historical faith, if they stay there, and content themselves therewith, and never labour for faith in Christ, shall never come to heaven; namely, because they come fare short of that faith, which God requires of all those that come thither. For their Historical faith shall be so fare from saving them, that it shall rise up in judgement against them; because being so forward towards heaven, by an historical faith, or a belief of the Gospel, they notwithstanding stay there, live, and dye therein, without trust in Christ, which only is a saving faith. That which I have said in confutation of the Popish and Lutheran Definitions, of a saving faith, §. 2. Admonition. may be a ground of admonition: First, to Atheists (if any such will read this Treatise) that they learn to fear and tremble, because of their Infidelity: for if they who have some faith (as the Papists) that come so near to a saving faith, that they believe the Gospel, 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 appear, that have not so much as a belief of the Gospel, or that the Bible is the Book of God. Surely Antichrist himself, jam. 2.14. Mark 1.24. and the Devils of hell shall rise up in judgement against such Atheists, seeing these believe, and so do not they. Secondly, my admonition is to carnal Gospelers, that they be not presumptuous, to think they have a saving faith, viz. because they say they are sure they shall be saved; and they are fully persuaded they are Gods children, and that they would no way doubt of it, for all the world; let such (I say) fear, jest their hope make them ashamed: for this is not the witness 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 Rock of the faith of Christians, whereon it is built, their faith will fail them in temptation: so except faith in Christ be the foundation of the assurance of salvation, their assurance will fail them also. 3. To all Protestants, that they take heed both of the Popish, as also of the Lutheran Definition of a saving faith, which I have confuted: if happily they may light upon either of them, in books translated into English. If my Book had been written in Latin, so that it might have come to the hands of the Learned in the Lutheran Churches, I would have entreated them, in consideration of my Reasons against it, to have expunged, and put out of their Catechisms, 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 prevail in that kind with them, I will only content myself to have admonished my own Countrymen, to take heed of such Definitions in any of their books, translated into English, when they read them, for fear 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 despair, or of discouragement, as long as with a heavy loaden soul, hungering for mercy, they trust in Christ, and cast themselves wholly upon his merits, for salvation, according to the Gospel; for (as hath been said) the condition of the Gospel 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 Christ's merits, seek to no other means, but with such a heart, as hath been said, seek to Christ for salvation; assoon as they have believed in Christ, they are in God's sight justified sinners, though they do not presently feel by the witness 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 believe in him, should be this: Christ died for all those that persuade themselves fully he died for them; and that the meaning of this Proposition, He that believes in Christ shall be saved, should be this, He that is fully persuaded and assured of the forgiveness of his sins by Christ, shall be saved? On God's name let Christians labour continually, by the use of the means prescribed to that end, to feel the comforts of faith, and for more assurance every day than other of their salvation, or that they shall be saved: but let them not therefore judge 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, than God requires of Christians to justification; and it is not of the nature of faith, as it justifies. For as a tree may be a good fruite-tree, Simil. though in Winter it have no fruit on it: so a Christian may be a true believer in Christ, though at some time of temptation he want the fruit of his faith, I mean, the feeling of the heavenly comforts thereof; whereof, more hereafter, God willing. Wherhfore comfort yourselves, O ye, that are tender-hearted, and troubled-minded Christians, because you feel not the assurance of your salvation, in as much as the condition of the Gospel is not, That he that believes in Christ shall be assured of salvation, but that he shall be saved: so that, though thou never have in thine own soul a feeling of assured persuasion, that thou art saved, yet as long as with a heart mourning after Christ, and gasping for him, Psal. 143.6. as the barren land for water; thou cast thyself upon him, and hung 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 believes in Christ shall be saved) is faithful and true, merciful and good, mighty and able to perform it. Build therefore thy comfort on thy faith, and thy faith on Christ, and fear not; and build the assurance of thy salvation, not on thine own feeling, which may deceive thee; but on the truth, goodness, and power of God, which cannot fail thee. And thus much of the first Rule, or Interrogatory, 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 been the larger, because the difficulty of the point required it: for it was necessary, that I should at large make plain this point; because the true understanding hereof, will make all the rest of the Treatise the plainer. I come now to the second Rule which is this. Rule 2. THE SECOND RULE. CHAP. V Whether dost thou understand the use, and end of faith in Christ? I Will be briefer in the handling of this second Rule, than I was in the first, because it will 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 eternal blessedness) do evidently show, that the end of faith, is to bring us unto salvation, and perfect blessedness; in which respect the Divines generally with one consent, call it a saving faith. Howbeit, because it will not happily so clearly be discerned of all; therefore for the making of it plainer, I will handle the point in a distinct Rule, and I will handle it thus: First, by showing how needful it is to inquire after this point. Secondly, by declaring, that it is possible for us, by inquiry to found, whether we understand the point or no. And thirdly, by making it manifest, that it will be profitable, by enquiry to found out, whether we understand, what the use and end is of a saving faith. 1. It will be needful to inquire, whether we understand the end and use of a saving faith, because else, we cannot tell directly, whether we understand it or no; for without this trial we may mistake it, and think it was appointed for some other use and end, than indeed it was; by reason, we are by nature not only ignorant of these spiritual graces, but also well enough content to be nouzled up in the ignorance of them. For we may imagine with the jews, that the use of our faith is only to procure us temporal blessings, as they believed in the Messiah for a temporal kingdom only. To the end therefore, that we may know, whether we understand it or no; and accordingly be affected with it, it is needful that we make enquiry, whether we know the use and end of it to be this, namely, to save our souls; that is, to procure unto them forgiveness of sins, and eternal life in heaven, (concerning the manner whereof, and how it saves us, and is a means to that end, shall be considered in the next Rule, God willing) only in this place I thought good to speak of the use, and end of it, in general. 2. But although it be needful to search for the understanding of this point; yet if it were impossible by search to found it out, we were never the nearer; therefore will I make it plain, that by inquiry we may found it out. For if we search the Scriptures, (particularly those that speak of the Gospel, or the Covenant of grace) they will evidently show, this to be the end thereof; as shall appear 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, joh. 3.16. joh. 5.24. but have everlasting life; that they are translated from death to life; Act. 10.43. that they shall obtain remission of sins, and be justified from all things, from which they could not be justified by the Law of Moses: Act. 13.39. which the Apostle Peter also doth plainly show, where speaking of the true faithful, he saith, they shall receive the end of their faith, which is the salvation of their souls. 1. Pet. 1.5.9. So that by these and the like places of Scripture, if we common with our own hearts, and ask 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 easy for us, to found out the use and end of faith in Christ, and whether we know, and understand it or not, yet if this were not profitable for us, we should have little encouragement to go about this examination. It is therefore fit to show 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 believing in Christ, for the pardon of the sins of every day, in faith craving pardon of them. Simil. For as in Plasters and medicinal Receipts, though we have those that be never so good, for special purposes, in their several kinds; yet if we know not their several uses and ends, and the sicknesses, or sores, to which they are properly to be applied; we shall have little heart to use them, and therefore they will do us no good at all, nor any other; nay, they may do much hurt when they are misapplyed: whereas on the other side, when we have a Plaster or Medicine, that we know is good for such a disease, or sore, we will willingly use it in our need, because we 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 heal our leprous, and diseased souls, that have been stung of Satan, even unto death. Now then, good Reader, try & examine thyself, whether thou knowest this to be the end of faith in Christ or no; and if thou found thou didst not know it, then be ashamed of thy ignorance, justly fearing that as yet thou hast not believed in Christ: for will a man believe in Christ to no end? or can he believe in Christ to any purpose, if not to be saved by him? Not, not, it is impossible: wherefore being ashamed of thy former ignorance and infidelity, redeem the time, and now learn 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 needful for thee to inquire, because without it, thou canst not tell, whether thou understand it or not, and it will be profitable for thee to know the right use and end of it; because hereby thou knowing the excellency thereof, thou shalt be moved by God's grace, both to labour in the use of the means to get it, as also to increase it, for thy unspeakable comfort and salvation: for what will all the world profit thee, if thou be'st 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 dost not know the right use and end of it, namely, the benefit thou shalt receive by thy believing in Christ, which is the end of thy faith, even the salvation of thy soul? THE THIRD RULE. Rule 3. CHAP. VI Whether dost thou know and understand, how faith in Christ doth save and justify us? THe knowledge and belief of the two former Rules, are very necessary, yet are not these sufficient; except withal we know the manner, how faith in Christ doth save us: for except we be enlightened with the knowledge hereof, we may err, by thinking we are justified by it, otherwise then indeed we are. Thou art therefore to know and learn: 1. That we are not justified by the habit, quality, or virtue of faith, but by the use of it, or by the act of faith, which is a believing in Christ; for so runs the tenure of the Scripture. joh. 3.16. act. 10.43. 2. Thou must know, that the act of faith, which is believing in Christ, is not one act only, 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 sins every day, Mat. 6.11, 12. as well as beg daily bread; and we may not crave pardon without faith in Christ, therefore must we believe in Christ every day. 3. Thou must know, that the act of faith, which is believing, or trusting to, or in Christ, doth not justify us, for any merit or virtue that is in it, but for the merit and the worthiness of the person in whom faith trusts, or in whom we trust by faith, which is jesus Christ, the Son of God, and of the Virgin Mary, who is the only proper, and immediate Object of our saving faith. Simil. For even as it is not the hand, that lays on the Plaster upon a sore, that cures and heals it; but the Plaster itself, and the healing virtue that is in the Plaster, laid on by the hand; so is it not faith, (whereby we lay hold on Christ) that cures and saves our souls, but Christ who is laid hold on, by the hand of faith that cures us. We are to know therefore, and to believe, that faith justifies us only, as the condition appointed by God, and required on our part, to make us capable of salvation, in this sense; Whereas by the first Covenant, which was the Covenant of the Law, and of Works, no man could attain eternal life, because they are breakers of it; and therefore without the righteousness required in it. And whereas God notwithstanding will have some to live eternally, and yet not without righteousness, therefore hath it pleased God, who as Sovereign Lord of all, can appoint what means 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 righteousness; that is, that he will accept of our faith in Christ's righteousness and death, instead of the righteousness of the Law; and that we shall by faith in Christ, be as capable of eternal life, as if we had in our persons actually and fully kept the whole Law, and had never sinned. So that faith in Christ justifies us not of merit, but of favour; not of itself, but by God's appointment; 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 honour his Son, by trusting to him alone for salvation: for God will accept of this on our part, in stead of the righteousness of the Law, and by faith in Christ's perfect obedience unto all Gods secret and revealed will, all our imperfect obedience shall be accepted of him, and crowned by him in the kingdom of heaven. If any chance to ask, why faith in Christ, above all other Graces, should be the righteousness, which God requires in the New Covenant, to make us capable of eternal life, and which he appoints and accepts to our justification? I answer, Though we could give no reason, yet must we believe it to be 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 be 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, might come to men, by the free grace and mercy of God, and it might be sure to them, which it could never have been, if it had come by the works of the Law, because none ever could do them. And (if I may be bold, according to Analogy of Scripture, to give another reason) I conjecture, that therefore faith in Christ doth justify us, and that we are accepted as righteous by faith in Christ's righteousness and sufferings, rather than by any other grace of God; because faith in Christ doth (more than any other grace) both most abase man's worthiness, to whom the Covenant is made, to the end he may go out of himself, and empty himself wholly of all trust and confidence, in any means within himself for salvation; and also because it doth most magnify God's free and rich mercy, and the worthiness, and all-sufficiency of the death and obedience of Christ, in whom the Covenant is made, to the end they may honour him only, Rom. 4.20. 2. Thess. 1.11. joh. 3.33. by trusting to him so much the more confidently for salvation. And yet jest thou shouldest collect from hence, that if thou have faith in 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 sixth Chapter) that though faith alone do justify before God, yet doth it not before men; though faith alone doth justify, in the act of justification; and when it doth justify, yet is it not alone in the party that is justified: but works do accompany the same, to testify the verity of the justification, and the truth of the faith itself. Now then (good Reader) examine thyself concerning thy knowledge and understanding, of the manner how faith doth justify; and if thou hast thought that it doth justify, as a part of inherent righteousness, (as the Papists do) or as having any virtue in itself to procure it, as Libertines may imagine, (that have no good works) then hast thou been deceived all this while: and therefore now learn to know the true manner, as I have said, to the end thou mayst know both when thou believest to justification, and that thou believest truly, and effectually thereunto: assuring thyself, that though God hath ordained faith to justify us, yet shall it not be effectual to that end, except thou use it to that end, in that order, and after that manner as himself hath appointed; persuading thyself, that thou shalt not attain salvation by faith, for the worthiness of the grace itself; but of the object of the grace, which is Christ; who is the Person, in whose merit faith rests and trusts for salvation: neither that thou shalt obtain salvation by thy faith, if it be not lively, to stir 〈◊〉 thee to holiness both in heart and life before God and men. Rule 4. THE FOURTH RULE. CHAP. VII. Whether didst thou get thy Faith by the ordinary means, by which God usually works Faith in the hearts of his children? THough we believe, faith will justify 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 show by what means we attained unto it. For except we can tell this, it is in vain 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 show how we hold it, and that by Deeds of conveyance good in Law, from them that had power to give, let, or cell the same. Even so, when God or Satan shall try our faith, it is not enough to say we have a saving faith, except we can prove how we came by it: viz. how it was wrought in us by him, that had right and might to work it, & by the right means whereby he usually works it. For as it is not wrought by the means, or instrumental cause, without the efficient, 1. Cor. 3.6. (because Paul may plant, and Apollo's may water, but God must give the increase:) So neither in the established Church of Christ, is it wrought by the efficient, without the instrumental; because faith comes by hearing. Rom. 10.14. Now the efficient cause, is God only; and the instrumental cause, is the preaching of the Gospel. That God is the Author of a saving faith, and the worker of it in his children, I prove, not only because it is generally attributed to the whole Deity, Ephe. 2.8. where it is expressly said to be the gift of God: but also, because in the New Testament it is particularly attributed to each person in the Trinity: to the Father, as where our Saviour Christ saith, No man can come to me, except my Father draw him, joh. 6.44, 65. joh. 6.44. Verse 65. or except it be given him of my Father: To God the Son, where Paul calls 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 work of each Person, in the giving of faith: because God the Father gives faith, for his Son's sake, by the operation of the holy Spirit. And indeed how can it choose but be the work of God, seeing it is a work above Nature; I mean not only above Nature corrupted, to which it is foolishness: but even above 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 keep him, in that estate of innocency, wherein he was created: yet had he 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: Need of a Saviour, supposes sin committed; and Adam committed no sin, as long as he continued in his innocency. If any chance to ask me how faith can be the gift of God, and why it should not be in our power to believe in Christ, when we are called to it, seeing God doth exhort and command men thereunto: I answer, that the Lord doth therefore use such exhortations to persuade men to believe in Christ (though of themselves they be not able to believe) because the power of God doth so accompany such commandments of his, that by, and together with them, he doth move, and incline their hearts to believe in Christ, and thereby works it in them. The practice and experience whereof, we may evidently see in the Acts, where when Paul & Barnabas preached the Lord jesus, and exhorted them to believe in him: the Text saith, Act. 11.20, 21. that the hand of the Lord was with them, and a great number believed, and turned to the Lord: so that it can no more truly be collected, because Christ bids and exhorts them to believe in him, that therefore they have power of themselves to believe, than it can be inferred, that Lazarus had power of himself to revive, and come out of the grave; because Christ bid him come forth; joh. 11.43. in as much as the power of Christ, accompanying his own commandment, was the efficient cause of making him come forth. As touching the means or instrument, by which God works 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 clearing of which point, two things must be distinctly handled and confirmed, First, what doctrine of the Word it is, that must work faith in Christ, namely, the Gospel. Secondly, how that doctrine is made effectual 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 jesus 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 forgiveness of sins, and by him, all that believe, shall be justified from all things, from which they could not be justified by the Law of Moses: For although all the Word of God be good, and to be believed; and though other parts of the Word of God (besides the Gospel) being preached, may by God's blessing work in us faith in God, for temporal blessings: yet can no part of the Word work in us faith in God's mercy by a Mediator, or faith in Christ for spiritual and eternal blessings in heavenly things: but the Gospel only, Rom. 1.16. which is the power of God to salvation to them that believe. Indeed the Law may be a Schoolmaster to drive us unto Christ: for the Moral Law may drive us to Christ, by convincing us of sin, Rom. 3.20. Rom. 4.15. and of condemnation, the just desert of sin; yea, the Ceremonial 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 true Paschal Lamb, or Passeover, 1. Cor. 5.7. that was to be sacrificed for our sins; and all the washings and purifyings of the Law taught us, 1. joh. 2.7. Heb. 9.14. that the blood of Christ should cleanse us from all sin: and yet for all this, cannot the Law work in men, a saving faith; 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 perform, 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 Gospel becomes effectual to the working of a saving faith, and this is to be showed 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 plain to the capacity of the people, that there is mercy with God for sinners; and that he hath made a Covenant with mankind, that though they be lost in Adam, Luk. 19.10. yet shall they be sought, and found again in Christ: though damned in themselves, yet shall they be saved in him; and for this end they are to publish, and expound, how fit a person Christ is to save them, being wholly righteous, and without spot; and how able, being the Son of God, in whom God is well pleased; Math. 3.17. as also what he hath already done for them and their salvation: namely, that he died a bitter, and a shameful death on the Cross, that by his death, he might overcome him that had the power of Death, Heb. 2.14. which is the Devil, 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 Gospel, 2. Cor. 5.19. to whom is committed the Ministry of Reconciliation: for how shall the people hear without a Preacher? Rom. 10.14. But though Preachers teach never so painfully, and lay open these things never so plainly; yet except the people hear these points preached: how shall they believe in him of whom they have not heard? Rom. 10.14. Now if any man be desirous to know more particularly, how God works a saving faith by the Ministers preaching, and the people's hearing, (I suppose) the course is this: First of all, when the Gospel is preached, (that commands us to believe in Christ, & promiseth salvation to them that trust in him:) and when people come to hear, the Spirit of God doth move those that hear it, to attend to the Doctrine of salvation preached. For so we read he did to Lydia, whose heart the Lord opened, Act. 26.14. that she attended to Paul's preaching. For except they diligently mark the doctrine, how should it do them good? Secondly, upon this diligent attention, and together with it, GOD inlightens the mind to conceive, and understand the way of salvation taught by the Gospel; Act. 1●. 18. He turns them from darkness to light: that the eyes of their understanding being enlightened, Ephe. 1.18. they may know what is the hope of God's calling, and the riches of the glory of his inheritance in the Saints. Thirdly, upon the enlightening of the mind, with some knowledge, and understanding of the Gospel, the Lord by his Spirit also persuades the minds of Hearers to believe the Gospel, and to assent to the truth thereof. For so we read, that the Lord chose Peter, that the Gentiles by his mouth should hear the Word of the Gospel, Act. 15.7. and believe: yea, Paul and Apollo's were Ministers of Christ, by whom the Corinthians believed. 1. Cor. 3.4. Fourthly, after God hath wrought in men, a belief of the truth of the Gospel, he inclines their heart also, to be affected with the goodness 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 persuades the heart, to trust in Christ for salvation, according to the doctrine affected, believed, understood, and harkened unto: as is plain 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 Gospel of their salvation, in whom also after that they believed, they were sealed with the spirit of promise. Now if any man desire to be resolved, whether the reading of the Gospel, and other good books expounding it, may not work in men a saving faith: I answer: though in the time of persecution, when there is no public preaching of the Gospel permitted, and in places where there is no possibility of hearing the Gospel preached, a saving faith may through God's blessing be wrought by the reading aforesaid; that is, by the reading of such good books as expound and apply the Gospel, in the duties and comforts of it; else must we of necessity hold, all that lived, and died in the darkness 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 pass upon them) because they had no preaching but reading only: they could hear no Sermons, but only read good books in secret: yet, I say, that in a settled Church (such as England is) where there is a Ministry established, and authority given to preach the Gospel, and where there is preaching to be had; in this case, the preaching of the Gospel is the ordinary means, whereby God is pleased to work in men a saving faith. Rom. 10. For when Paul saith; How shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? and when he affirmeth, that it pleased God by the foolishness of preaching, 1. Cor. 1.21. to save them that believe: what can we collect less, then that the preaching, that is, expounding and applying of the doctrine of the Gospel, is the ordinary way which God hath appointed to work faith in Christ withal; so that whosoever may have preaching, but will content himself with reading; I 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 Gospel hath been preached, and in a Parish, where the Doctrine of the way and means of salvation hath been published, and laid open? examine thyself whether thou hast come to hear it, and being come, hast attended to it, and by attention hast understood it; and after the understanding of it, hast believed it, and assented to the truth of it; and upon the belief thereof, hast been affected with the desire of salvation offered in it. If thus God have wrought in thee, and after this work, thou hast come to cast thyself on Christ for salvation, according to the Gospel: then hast thou a good evidence indeed, that God wrought kindly upon thee, and thou mayst safely persuade thyself, that thou camest rightly by thy faith in Christ; and that it is truly wrought in thee; because it hath been wrought by the direct means, which is the preaching of the Word, namely, the Gospel; and by that manner of efficacy▪ by which it becomes usually powerful to the working of a saving faith in others. Otherwise, if thou say thou believest in Christ for salvation, and trustest to Him alone for it, and thou comest by this faith but by tradition only, 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 publicly profess, and defend this faith: If thou hast never been a diligent hearer of Sermons, but one that hast contented thyself with bore prayers, service and reading, and contemned preaching; or if thou hast heard any Sermons, they have been matters of History only, or Morality, and not the Gospel; or if thou hast come to hear the Gospel preached, thou hast usually slept, or looked about, or read on some other prayer book, or thought on some other matters: so that thou couldst not attend; or if thou didst attend, yet thou carest not for the understanding of points delivered, or doubtest of the truth of them; or if thou didst believe them, yet wert not affected with them, to desire salvation earnestly in the use of the means: then cannot I see how thou shouldest have a saving faith wrought in thee. Wherhfore my exhortation hereupon is; first, to Ministers, that they in zeal of the glory of God, and of the salvation of souls, be painful in preaching the Gospel specially, because it only is the means to work in their people a saving faith. Secondly, I exhort all people which have the preaching of the Gospel, (but as yet have not faith in Christ wrought thereby through their own carelessness,) that they attend unto God's ordinance, that they labour to understand the doctrine of the Gospel, and to believe it; yea, to be affected with it, that so they may be moved to believe in Christ, for that salvation that is offered them therein: assuring themselves that God having already set in his Church a way to save souls by, and to work faith in men for the attaining of salvation; and having ever since the Apostles time, ordinarily followed that course only, in the Church of Christ: He will not now for their sakes device a new way to work a saving faith in them; and the rather because they are open neglecters, and contemners of the ordinary means. Simil▪ For as when the Lord having created and appointed the creatures that grew out of the earth for man's food, and commanded the eating and drinking of them, for the continuance and preservation of life; if any man shall neglect these ordinary means, and will not eat and drink of them, but expect new creatures, and means for food and maintenance of health and strength, the Lord will not give them, but justly suffer that man to die, because he willingly starves himself: even so now that the Lord hath ordained, and appointed means of spiritual food, to nourish the soul to eternal life, which is the preaching of the Gospel, and given us the same, he will not device nor raise up a new means to thee that despisest the old; not an extraordinary to thee that contemnest the ordinary, because thou imaginest the means to be either needless, or fruitless, idle or insufficient. Specially when thou mayest (if thou wilt peruse the Scriptures) see abundance of examples of Christian men, in whom this saving faith hath been wrought by the preaching of the Gospel; as namely, Act 4.4. & 8.12. & 13.12. & 14.1. & 15.7. & 17.4 & 19.9. wherefore if thou wouldst have a saving faith wrought in thee: my counsel to thee now is (for it is not too late at any time to mend truly) that thou come to God's ordinance, which is the preaching of the Gospel, and that thou come to it, 1. Thes. 2.13. as to the ordinance of God appointed to save thee, that so thou mayst be saved by it, and have a saving faith wrought in thee by the same, and it may be a savour of life unto life unto thee. 2. Cor. 2.16. Pray God to make thee attentive to it; by attention to make thee understand it; by understanding to persuade thee to believe it; and by believing, to move 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 Gospel. And to thee which art a true Christian, and not only a member of the true Church, by professing the true faith, but a member of Christ, by having it; to thee my exhortation is, that as thou hast been already begotten to Christ, 1. Pet. 1.18. by this immortal seed of the Gospel, so thou wouldst endeavour to be preserved in this spiritual life by the same: and that thou wouldst as a newborn Babe, 1. Pet. 2.2. still desire the sincere milk of the Word of God, that thou mayst grow thereby, in the comforts of faith in this world, until thou attain the end of thy faith, which is the salvation of thy soul, in the world to come. THE FIFT RULE. Rule 5. CHAP. VIII. Whether wast thou rightly prepared to believe in Christ, by other gifts of the Spirit, that he 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 work any other work of grace in them, is evident, both because john the Baptist was to prepare the way to Christ; Luke 3.4. and also because Christ himself saith, None can come to him, (that is, believe in him, joh. ●. ●5. joh 6.44. ) except his Father draw him; that is, incline his heart thereunto, by some means teach him how to believe, give him power to believe, of one that is unfit, unable, and unwilling to believe in Christ, make him fit, able, and willing thereunto, and work in him some graces, that dispose him thereunto. 1. Cor. 1.21. For seeing Christ was a stumbling block to the jews, and foolishness to the Gentiles, how could they ever come to believe in him for salvation, except the Lord first wrought a change in them, by enlightening their minds to understand and believe the Gospel, and also incline their hearts to seek for salvation by it; not by compelling them against their wills, but by bending their wills, and (as it were) drawing them by certain cords thereunto? The cords by which God draws men to believe in Christ, are generally two, (each being twined of many threads, that is, each motive persuading to believe upon many grounds.) 1. The Spirit of God draws men to believe in Christ, by making them to know and believe, that they have need of Christ to save them; for they that are sick, who feel the need of a Physician, will seek unto him to be cured. 2. Matt. 9.12, 13. God's Spirit draws men to believe in Christ for salvation, by causing them to know and believe, that there is salvation to be had for them, who feeling their need of Christ, do go unto him, that is, trust in him for salvatition. For the knowledge and belief, that the Prophet in Samaria could cure diseases, 2. King. 5.7.14. moved Naman to go to him to be cured of his Leprosy. 1. To make men know and believe they have need of Christ to save them, the Lord sends them his Word, by the preaching and attentive hearing whereof, he works in them a knowledge and belief, Rom. 3.20. Psal. 51.5. Rom. 5.12. not only that they are sinners originally in Adam, and by nature, and actually in their own persons, and by conversation, but also that for their sins, 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 eternal death and condemnation. Which points of their sinful and damnable estate, Legal preparations t●o faith in Christ. 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 God's blessing, 1. To fear God's justice, and to tremble at the consideration of his heavy displeasure, Act. 9.6. & 16.29. jest it should fall on them, as they have justly deserved. 2. To sorrow for their sins, with a mournful lamentation, Zach. 12.10. Act. 2.37. as if they were pricked at the very heart with the point of a dagger, and to groan under them, Mat. 11.28. as if they were oppressed with some unsupportable burden. 3. To confess their sins▪ and their unworthiness of salvation; Luk. 15.17, 18. & 18.13. Mat. 5.3. luk. 4.18. luk. 15.17. by reason of them. 4. To be poor in spirit, and to acknowledge their unability to save themselves by any righteousness of their own in themselves. 5. Act. 2.37. & 16.30. To consult what to do, in this woeful and wretched case, and to inquire; whether or no, there be any means of deliverance for them. 6. And in the last place to have some thoughts of leaving their former evil ways, that have brought them into this woeful plight. Luke 15.18. And by these six works of the Spirit (for nature only doth not work them, seeing they are wrought by the Word, and are not in all natural men) upon the minds and wills of men, they are forwarded, and prepared to seek for salvation, and driven thereunto, for fear of punishment, even as they are compelled and moved to seek 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 follows another work, (mentioned before) which is a knowledge and belief of the Gospel, which is this, That notwithstanding their sinful 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 seek and repair to Christ to be saved; which was the second cord mentioned before, by which I said, God's Spirit draws men to repent and believe in Christ for salvation. Now to make men know and believe, that there is salvation to be had, for them that seek it, the Lord by his merciful providence sends them the preaching of the Gospel, 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 must, will, and can save them, viz. jesus Christ only, 1. Tim. 1.15 & 2. c. 5. 1. ioh. 2.1. the Son of God, and of the Virgin Mary. Secondly, how he comes to be a Saviour to mankind, namely, joh. 3.16. & 6.27. by the appointment of God the Father. Thirdly, whereby it is that he will save, namely, by offering himself up a sacrifice to God his Father, Mat. 10.28. act. 20.28. 1. pet. 1.18. & 2.24. revel. 1.5. joh. 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 believe in the Lord jesus Christ, whom God hath sent, and trust unto him only 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 believed, then doth the holy Ghost 'cause them (that are ordained to eternal 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 Gospel: Mat. 13.44. 2. earnestly to desire it, and to hunger after it: Mat. 5.3. 3. to seek diligently in the use of the means prescribed to that end, Mat. 6.33. ioh. 6.27. to attain it: 4. and lastly, somewhat more resolutely to be encouraged, in hope of pardon, to turn from their former evil ways, and to purpose to return to God, who offers himself so gracious unto such wretched sinners. And when people are thus wrought upon by God's Spirit, when their mind is enlightened with the knowledge and belief of these points of the Gospel, and their hearts affected with the necessity of having, the possibility of getting, and the excellency of enjoying so worthy a thing as is salvation; by so worthy a Person, as is the Lord jesus; and for such ungracious persons as themselves are; how is it possible, but they should be more fitted and prepared to seek for salvation by Christ; and by this belief of the Gospel more forwarded to believe in Christ; and drawn thereunto in hope of pardon; even as the Syrians were moved and drawn to sue for a pardon of Ahab the King, because they had heard, the Kings of Israel were merciful 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 drawn by them unto Christ, to seek for salvation by faith in him. It remains, that I exhort the Reader, to lay himself to this line, and to exaamine himself by this Rule, to the end he may discern whether he hath been thus wrought upon or no. Now then try thyself (good Reader) hath God prepared a way in thy heart to believe in Christ, by causing thee to know, believe, and feel thy need of salvation by Christ, by reason thou art in thyself, in a cursed estate through sin? dost thou feel the burden of them in thy conscience, and is thy heart pricked and afflicted therewith? dost thou fear God's justice, and art thou sorry for thy sins? dost thou acknowledge thyself unable and unworthy to save thyself? dost thou bethink thee, whether there be any hope of remedy, and enquirest thou after it? and (to conclude) doth thy heart begin to bethink of taking a new course, and of living no more so wickedly? then art thou not fare from the kingdom of God, but in a good forwardness in thy way to heaven, if withal (having heard of the Gospel) thou believest there is salvation to be had, thou hearty desirest it, thou earnestly seekest for it, and by the hope of pardon, through the belief of the Gospel, thou purposest in the truth of thy heart, without hypocrisy, to leave thy former evil ways, and to turn to God: otherwise, if thou hast felt none of these preparing works of the Spirit, to fit thee for Christ, and for faith in him, and thou hast nothing to say for thyself but this, that thou hast a general persuasion, (hand over head, and in gross) that thou shalt shifted as well as others, that is, go to heaven, and scape hell as well as they, because God is merciful, and Christ is dead, risen, and ascended into heaven; and because thou believest the Gospel: then art not thou as yet fit to go to Christ, nor to trust in him for salvation: and therefore thou must labour in the use of means to be so enlightened in thy mind, and so affected in thy will, as I have said, if ever thou wilt duly and truly, comfortably in thyself, and acceptably unto God, believe in Christ for eternal life. But if by the preaching of the Law and Gospel, God's Spirit did thus work upon thy mind and will, as hath been said before, to believe in Christ, than wast thou rightly prepared to believe in Christ, and mayst boldly and safely say, thou hast a saving faith specially, if withal there have followed the fruits of it, in thy holy life, whereof more at large in the next Chapter. I do not say, that this preparation is wrought in all men in the same degree, but men are made to feel their need of Christ, according as God is pleased to make them sensible of their sins and misery; for some are more subject to be cast down, and troubled in mind, than 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 less, to faith in Christ, before they can, or will believe in him. Neither will I contend so eagerly about the order of this preparation, as to go about absolutely to determine, that this grace is always wrought in the first place, and that in the second, in every Christian; nor yet to dispute, and decide, whether or no, they be all wrought at one instant time, in every particular man or woman always, but I am of opinion, that they are all wrought in men in some kind or other, in one measure and degree or other, before they can or will be 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 believe in Christ; and in that declaration affirmed, that a beginning of repentance, is one means to prepare them thereunto, (namely, a smaller beginning of purpose to forsake former sins, upon the preaching, understanding, believing, and laying to heart of the Commandments, and threatening of the Law broken, which convince them of their sin and misery; and a greater work thereof, upon the preaching, understanding, believing, and laying to heart, of the promises and comforts of the Gospel, which offer grace and mercy:) It will be very needful 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 do four things: 1. I will show how farforth repentance is wrought before faith in Christ, to the end I may not be mistaken, and thought to be of opinion with some other in the precedency of repentance unto faith, 2. I will prove it by reasons grounded on the Word, that repentance is so fare begun indeed, as I shall say, to the end I may not misled any into error. 3. I will answer the mainest Objections against it. 4. And lastly, I will make particular use and application of the point. And these four several points shall be comprehended in four several and distinct Sections. §. 1 Of the state of the Question, and how fare I affirm Repentance goes before faith. Touching the first point, I humbly pray, it may be diligently observed, and remembered, what I hold, concerning the precedency of repentance unto faith: and that for this purpose, they would consider generally, of what repentance I speak in this question, namely, of a true change of the heart, consisting in a purpose of leaving our former sinful 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, and rely upon him for salvation. This that I have said in general of the nature of that repentance and faith, (whereof the question is to be understood) shall be better conceived in four particulars: 1. I do not hold, that repentance is wrought in men, before a belief of the Word, that is, either of the Law which convinceth of sin and punishment, or of the Gospel, which offereth hope of pardon; for I think it is impossible a man should repent, before he believe this for a truth; that if he go on in his sinful life, and repent not, the Lord will punish him; and if he do repent, the Lord will forgive him: but this I hold, that repentance must be wrought in men, before they can believe in Christ, or trust in him for salvation. 2. I do not mean, that the, practice of repentance, in doing good works, and bringing forth fruits worthy amendment of life, goes before faith in Christ, but that a true purpose of the heart to leave our former wicked lives, (which is properly repentance, as appears by the notation of the Word) goes before faith in Christ. 3. Neither do I affirm, that so full and perfect a work of repentance is wrought in the heart before faith in Christ, as is afterward wrought therein; when by believing in Christ, and by being justified through believing, we feel the comforts of faith in our souls, which are the strongest motives to persuade to the accomplishing of it; but this I affirm, that only a beginning of repentance is wrought before faith in Christ; which though it be but weak, 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 hypocrisy and dissimulation) to forsake the practice of the former wicked life, and to lead a new. In the last place, I do not say, that this begun repentance can be sufficient to salvation, if we could imagine a man could die before he had believed in Christ: but this begun repentance, and purpose of heart, to turn from sin and Satan and to return to God, and new obedience is to be 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 within us, without which it is impossible to please God unto salvation. I say then fully and plainly, that before sinners can truly trust in Christ for salvation, or with any confidence crave pardon of their sins by Christ; they must begin, truly to resolve, and purpose in their hearts, to leave their former evil courses, and to lead a new life. Of the proof of the point, that Repentance §. 2 is begun before faith in Christ. This point doth deserve proof, because it will be of great use, in that being well proved, it will be a good ground to try our faith in Christ, and whether or no, we truly believe in Christ for salvation: for if this repentance be begun in us (of which I speak) then are we well fitted to believe him, else we may not persuade ourselves (except we will deceive ourselves) that we have a saving faith. And the point likewise will require proof, not so much in itself; but because many stand doubtful of it: for whose satisfaction I have intended, and directed this Discourse and disputation. 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 vainly, out of any affected humour of singularity (God is witness:) but only in zeal of God's glory, and the salvation of men's souls, for the good of the Church of God. For I know by good experience, that the understanding, believing, and laying to heart of the truth of God, which I have written in this matter, will be beneficial unto many, in that, those that have not this repentance begun in them, shall hereby be convinced plainly 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 be sound and undoubtedly assured they have a saving faith, and may boldly go to Christ for salvation; namely, because they have begun to repent, and therefore are persons qualified for it, and rightly prepared thereunto, as shall be showed more at large (God willing) in the conclusion of this Discourse, and in the application of the same, and finishing of this fift Rule. But before I come to the proof of the point by Arguments, I think it meet to cite the words of a very Reverend, Learned, and godly Divine of our Country, and time, to the end it may not seem strange which I affirm. The Author is that worthy Master Perkins, who in the second Volume of his Works, 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. We must as good Disciples obey the Commandment, which bids us turn, and believe, before we can have any benefit or profit by the promises of God. And afterward he saith again more plainly: Lastly, we are here taught in the working of our salvation, to keep the order of God, which he hath set down unto us, in Baptism. Which is first of all to turn unto God according to his Laws; and secondly, upon our conversion, to lay hold on the promise of God, and the confirmation thereof, by the Sacraments. Thus shall we find comfort in the promises of God, and have true fellowship with God, if we begin where he gins in making of his covenant with us, and end where he ends. And this we must do not only in the time of our first conversion; but also afterwards in the time of our distress and affliction; and at such time as by frailty we fall and offend God. In a word, if for practise we always keep ourselves to this order, we shall find true comfort both in life and death. I could not have desired this worthy Divine to have spoken more fully, nor more plainly for me then he hath done. Out of his words therefore I thus reason: First, if that Commentary upon the Epistle to the Galatians be the Work of Master Perkins, as it is, except he have great wrong, or except it can be disproved. Secondly, if he in this place alleged doth speak of true repentance and saving faith, as he doth, because he speaks of that repentance which is a conversion and turning to God according to all his Laws, and of that faith which is a laying hold on the promises of God, for the finding of true comfort to our souls, both in life and death; and for the having of true fellowship with God. Thirdly, if he say plainly and directly, that this is the order of God, which he hath set down in Baptism, that men must first turn 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 be kept both in the first conversion (which is repentance from dead works;) as also from sins which we commit after our first conversion, and our first believing in Christ: All which are clearly laid down in the testimony alleged: then may it from thence easily and truly be collected, that it was Master Perkins opinion and judgement, that repentance is truly begun before a saving faith, as I have affirmed. But because in matters of doctrine, we are not to rest in men's judgements, nor in their testimonies, (because they are but probable Arguments) but one Reasons, taken from the testimony of God, which is his written Word: Therefore 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 form, that the simple may conceive the better of them; & each Argument shall be contained in several Sections. But first of the Arguments of necessary consequence: and then of them that are very probable. ARGUMENT. I. Repentance is begun before faith in Christ, because the repentance of the Publicans and Harlots, Math. 21.32. was begun 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 alleged, were the true repentance and faith that God required of them to salvation, and their repentance were begun before their faith, then is the repentance of other Christians likewise begun before their faith. To make good this reason, two points must be further confirmed. 1. That the repentance of the Publicans and Harlots, Math. 21.31, 32. was begun before their faith. 2. That their Repentance and Faith, were true repentance and saving Faith: and each point I will prove by Reasons. But first, of the proof of the first point. 1. The repentance of the Harlots and Publicans, Math. 21.32. 1. Point proved. was begun before their faith, 1. Proof. because their repentance was a means unto it, or was to it as a means to an end. The reason is good: because the means to an end, are always before the end itself, in as much as it is the beginning or cause thereof: for the beginning must always be 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 means to an end; then must it needs be begun before their faith. That the repentance of the Publicans, etc. was to their faith as a means to an end, I prove, because it is necessarily employed in the Text, that they repent, that they might believe. joh. 19.35. joh. 20.21. For where the Holy Ghost saith; john bore record of Christ's death, and john wrote Christ's miracles, that his Disciples might believe: he implies necessarily, that the bearing record of Christ's death, and writing of his miracles, were to the belief of the Disciples, as a means to an end, and consequently were before it: therefore where the Holy Ghost saith, The Publicans and Harlots repent, that they might believe; he implies necessarily, that their repentance was to their faith, as a means to an end, and consequently was begun before it. And that the Publicans and Harlots repent, that they might believe, I prove from the Text by a necessary consequence, Math. 21.31, 32 thus: The Evangelist Matthew in the place alleged, sets down the effect of john's Ministry, by two contrary events, in two different sorts of people: viz the Scribes and Pharises, the Publicans and Harlots. If then the Evangelist, in setting down the effect it had in the Scribes and Pharises, said plainly, they repent not that they might believe: then on the contrary it must needs be employed, that the Publicans and Harlots repent, that they might believe, and consequently, that their repentance was to their faith, as a means to an end, and therefore was begun before it. And so much for the proof of the first point: the second follows, which I will make good: first jointly of them both together; and then severally of each of them apart. 2. Point proved: first generally of them both. The repentance and faith of the Publicans and Harlots were true repentance and saving faith. 1. Because they were that repentance, and that faith, tha● profession, whereof was required of all them that came to john's Baptism, as it is plain by comparing, Math. 21.31, 32. with Luk. 7.28. for john required the profession of repentance, Mat. 3.6.8.11. Joh. 1.7. act. 19.4 and of faith; therefore he 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 true repentance and the saving faith; because it was that whereby they entered into God's Kingdom: Math. 21.31, 32 and for want of which the Scribes and Pharises could not enter: for no repentance and faith can entertain into God's Kingdom but the true; and for want of none but those, are men excluded thence. Moore 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 forgiveness of sins: for forgiveness of sins belongs to none, Mar. 1.4. Luk. 3.3. nor is promised to none, but to those which repent truly of their sins. Secondly, the repentance of the Publicans 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 only can bring forth fruits worthy of amendment of life: and these Publicans and Harlots did profess to bring forth these fruits, else he had never baptised them. Objection. 1 But it will be objected 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 express the repentance of the Publicans and Harlots, but penitency: yet that word signifies true repentance in that place. 1. Because the repentance of the elder son 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 truly: therefore where it is said, the Publicans and Harlots did repent, the meaning is, they did repent truly. Objection. 2 But some may reply, john's exhortation was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (that is) repent: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) be penitent. True: it was no more in word, but it was more in effect. Sol. For Matthew expressly saith, the Publicans and Harlots were penitent, and no Evangelist saith, they did repent. Therefore either because Matthew saith, they were penitent, it must be conceived they did truly repent; or else because no Evangelist saith they were repentant, it must be affirmed, they did not truly repent at all: which will prove a discredit, not to john only; as if he would baptise any that did not repent truly, or profess 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 only Objection. 3 is, they repent not of their Infidelity, that they might believe in Christ. Grant it; then repentance from some sin: viz. infidelity, Sol. goes before belief in Christ: and why then may not repentance for all sin be begun in men, before they believe in Christ, if they be discovered to them as well as their infidelity? But it will be said, that by the penitency Objection. 4 of the Publicans and Harlots, are to be understood only 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 express the work of true repentance itself in them after such preparations. Wherhfore in the place alleged, either by penitency the whole work of true repentance must be understood, and then I have my purpose, which is, that the repentance of the Publicans and Harlots, was true Repentance; Mat. 21.32. or else will it follow, that they never had true repentance wrought in them, but only the preparations to it; which were to call into question the graces of God in the Saints that are now in Heaven, and to affirm that preparations only to saving graces, will serve our turn 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 prove; because it was a faith in Christ, or a believing in Christ for salvation. For such a faith is a saving faith. joh. 3.16. Act. 13.39. Act. 19.4. Such a faith was required of all those that came to john's baptism. The Publicans and Harlots came to john's Baptism, and were baptised of him, therefore they professed this faith, else he would never have baptised them. But some will say, Object. their faith was only a believing john; believing john, is nothing but believing the doctrine which john preached to be true, and a belief of the truth of john's doctrine, is nothing but an Historical faith. Though Matthew speak only of believing john; and believing john, Solut. by bore Grammar construction, be no more but believing the truth of his doctrine, yet by Logical, and Theological construction it must signify more; viz. a believing in Christ, or a resting upon him for salvation, according to the doctrine believed: And I prove it thus: It is certain that john required more faith (that is, profession of more faith) then believing his doctrine to be true of all that came unto his Baptism: for he required faith in Christ, or that they should believe in him that was to come. And to believe in Christ, Act. 19.4. or to trust unto him for salvation, is more than to believe the truth of john's doctrine concerning Christ. But if the Publicans and Harlots that came to john's Baptism, had no more faith in them then is Grammatically understood by believing john, or believing the truth of john's doctrine, than had they no more but an historical faith. For there is no Text of Scripture that saith they had any other. Wherhfore by believing john, Mat. 21.31. either there must be understood more faith, then believing the truth of john's doctrine, (namely, a trusting unto Christ for salvation, according to the truth of john's doctrine concerning Christ which they believed:) 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 be understood only a belief of john's doctrine; and then will it follow that the Publicans and Harlots had no other faith, then that; viz. then an historical faith. Which if it were true, then was an historical faith sufficient to save the Publicans and Harlots; and if so, than not only is the distinction of faith into historical, and saving merely idle: but (which is worse) then would it follow, that an historical faith, and consequently a Popish faith will save sinners in these days, as well as it did the Publicans and sinners in those. Wherhfore (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 days, is begun likewise before their saving faith; except we shall say, that God hath diverse kinds of repentance, and faith to save men, in the several ages of the Church, or diverse manners of working them accordingly. And so I pass on to a second Reason or Argument like the former. ARGUMENT. II. Repentance is begun before faith, because God gives men repentance, to the end they may believe in Christ. The reason is good, because the means are always before the end; therefore if God give men repentance, to the end they may believe in Christ; then must they repent, before they can believe in Christ. And that God gives sinner's repentance, to the end they may believe in Christ, I prove by the words of Paul to Timothy, where he shows, that Ministers must with meekness 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 be understood: 1. Because it is such a faith, whereby sinners come out of the snares of the devil; 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, calls 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 Gospel, is but a belief of the truth of the doctrine of the Gospel; and that is no more but an historical faith: but an acknowledging of the truth must here signify more, (as also it doth in other places) or else will it follow plainly and directly by the Text, that repentance is wrought before a belief of the Gospel, which is impossible: for the repentance spoken of in the Text, is a means to work in them an acknowledging of the truth; (for so runs 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 believe the Gospel, (which is, that if they repent indeed, they shall be pardoned.) So that they must, by this place, needs confess, 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 means to an end; or else acknowledge, that repentance is wrought before a belief of the Gospel, which I know they will utterly deny: for there can be no other reasonable sense of the place. ARGUMENT. III. Repentance is begun before faith in Christ, because men cannot believe in Christ, as long as they live in their sins. The reason is good, because to live wilfully in sin, and to repent of sin, are contrary: so that if men cannot believe in Christ, as long as they live in their sins, then cannot they believe in Christ, as long as they repent not: then must they repent before they believe in Christ; and therefore consequently, repentance must be begun before faith in Christ. And that men cannot believe in Christ, as long as they live in their sins, is true in the Scribes and Pharises; who therefore could not believe in him, because they lived in their sins, and repent not; which I prove by two testimonies of Christ himself concerning them; who showing why they believed not in him, gives this for a reason of it. The first testimony is in S. john's Gospel, where he saith of the Scribes and Pharises, joh. 5 43, 44. compared with joh. 1.12. How can ye believe, that receive honour one of another? that is, Your purposing to live in your worldly honour and pomp, and not to leave your pride and ambition, is the cause why you believe not in me. The second is in S. Matthew, where he saith, Mat 21.31.32. Revel. 9.20. that the Scribes and Pharises repent not that they might believe: where our Saviour gives a reason, why they believed not in Christ, as well as the Publicans and harlots, namely, because they repent not as well as they. And that this is a good reasoning, or arguing, I prove by two other Texts of Scripture, in the book of the Revelation, where the holy Ghost saith, They repeated not, that they might not worship devils: and they repent not, that they might give glory to God. Whe●●● thus argue: If in the first Text there be a reason rendered why some ceased not to worship devils, (that is, idols) namely, because they repent not first of their former idolatry: and in the second there be a reason rendered, why some gave not glory to God; namely, because they repent not first of their former dishonouring of him: then by proportion must it be true, that where our Saviour saith, the Scribes and Pharises repent not that they might believe, there is a reason rendered, why they believed not in Christ, namely, because they repent not first of their infidelity. and other grievous sins, as pride, ambition and covetousness; which being true, then will it follow, that men cannot believe in Christ, as long as they live in their sins: and therefore repentance must be begun before faith in Christ. ARGUMENT FOUR Repentance is begun before faith in Christ, at the first conversion; because sinners must first repent of sins 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 sins 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 excellency. So that if sinners may not trust in Christ for the forgiveness of those sins, which they have committed since and after their first conversion, before they have repent of them: then may they not trust in Christ for the forgiveness of their sins, which they committed before their first conversion, before they have repent of them: and if so, then 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 sins 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. jer. 31.18, 19.34. 2. Sam. 12, 13. Act. 2.38. & 3.19. & 5.31. & 8.22. 2. Because hell and condemnation is threatened 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 ask forgiveness 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 sins committed against him, before they can with any boldness trust in Christ for forgiveness of them; and out of that faith, beg the forgiveness of them for his sake. If any chance to except against the Objection. 1 soundness of my Reason, because it is founded on this, that the repentance, 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 Legal repentance is not the same in nature and kind with Evangelicall. Solut. I answer, If by Legal repentance they mean that which is taught and commanded in the Law, than 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 do, if it command repentance, because repentance is for the breach thereof) and therefore their distinction is naught, and consequently their Objection. But if by Legal repentance, they mean that, wherein they may be furthered by the doctrine of the Law, which convinceth us of sins committed, for which we must repent, and threatens punishment, for the committing of them, to drive us to repentance, than I grant there is such a kind of repentance: but withal I deny, that the repentance wrought in men before the first conversion, and before faith in Christ, is only Legal repentance, as by their objection they would make us to believe; and my Reason is this: If that be repentance Legal, which is wrought by the Law, that is, a belief of the Law, then must that be repentance Evangelicall, which is wrought by the Gospel, that is, a belief of the Gospel. Now I have plainly showed, in setting down the state of the question, that the repentance which I say goes before faith in Christ, doth necessarily follow a belief of the Gospel; and therefore their first objection can be of no force against my Argument. Or if any chance to reply, saying, Indeed if a man do never repent, he can never trust in Christ for pardon of his sins, with any hope thereof: but (will they say) he may repent after he hath believed in Christ; which if he do, it is as well, as if he had repent before: I answer, To the end we may be capable of pardon by repentance, it is required, that it be duly wrought; and it is not only wrought after a saving faith, but either before it, or at the very instant time, that a saving faith itself is wrought, and I prove it thus: Assoon as ever a sinner hath believed in Christ with his heart, he may beg pardon of his sins, Act. 10.43. because it is promised to such believers; and that which is promised by God, may lawfully be craved of him: but if a sinner crave pardon, not being at the same time a repenting sinner, he hath little hope to obtain it; because pardon is promised to the repenting, and denied to the unrepenting sinner, as hath been showed a little before in this Argument. If then a sinner beg pardon of his sins, as soon as ever he believes in Christ, with any hope of obtaining it; he must be a repenting sinner, as soon as ever he is a believer in Christ; and if he be a repenting sinner, as soon as he is such a believer, 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 he not a repenting sinner, as soon as he is a believing sinner; and consequently, cannot by faith crave pardon, as soon as he hath believed in Christ. So that either a sinner may not crave pardon of God for his sins, as soon as he hath believed in Christ, (which I think unreasonable) or a sinner may by faith in Christ beg pardon of his sins, before he hath begun to repent of them, (which to me is senseless) or repentance cannot be wrought in sinners after their faith in Christ, (as is stiffly maintained by some.) Now if it be not wrought after it, then must it be wrought either before it, or at the same instant time together with it, to the end they may be repenting sinners, as soon as they are believing sinners, and thereby be made fit persons to beg and receive forgiveness, as soon as ever they have believed in Christ for it, by a saving faith. ARGUMENT. V Repentance may be begun before faith in Christ, because as hard a work as the beginning of repentance, is wrought before Faith. The Reason is very probable, because it is supposed, that therefore repentance cannot be begun before faith, because it is too great a work, to be wrought before a saving faith be wrought. And that as hard a work as the beginning of repentance, is wrought in men before faith, I prove, because the taking out of man's mind, ignorance, and unbelief of the Gospel, and planting in it the knowledge and belief thereof, is wrought in men before they can believe in Christ; and this is as hard, and as great a work as the beginning of repentance. For by the light of Nature men know many actions to be sins, and that they should not do them, they believe that if they do them, they offend God, and deserve his judgements for them; and that therefore they aught to repent of them, and leave them: yea, upon these and the like considerations, many are moved (at lest for a time) to refrain the committing of many sins: but there is no light in Nature, to make men know and believe the Gospel or the way of salvation, that is ordained in the new Covenant, viz. that if sinners believe in Christ jesus, they shallbe saved: 1. Cor. 1.23. For Christ was both a stumbling block to the jews, and foolishness to the Gentiles: why then should it be thought more impossible for men to begin to turn to God by the working of the holy Spirit, through the preaching of the Word, before they believe in Christ; than it is for them to understand and believe the mystery of the Gospel before they believe in Christ. Specially, seeing before men begin to repent, there are wrought in them (by God's Spirit through the preaching of the Word) certain preparing graces that do begin repentance: whereas they come to believe the Gospel, there be no such preparations wrought, to fit them thereunto. Before the repentance (I speak of) can be wrought in men, first, God works in men a knowledge and belief 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 works in them a bethinking them of their former sins, Ezek. 20.43. jer. 8.6. Lamen. 3.40. 2. Chron. 6.37. 2. Cor. 7.10. joel 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 fear of condemnation due unto them; and this is done by the threatenings of God, which denounce condemnation to the impenitent, which drive them to repent. Thirdly, God works in them a desire to repent, and an hope of pardon, which is done by the promises of God, that freely offer forgiveness to the repentant, which draws and allures them to repent. Lastly, God works in them a persuasion of a possibility for them to be pardoned: a good hope that God will forgive them as well as others; and this is done by the examples of the faithful that have been 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 belief of the Gospel is wrought in men, there are no such preparing graces wrought; for before this be wrought, there is nothing in men's minds and understandings, but darkness and ignorance, Act. 26.18. eph. 1.17. Rom. 8.7. infidelity and unbelief, which are enmity to the belief of the Gospel; 1. Cor. 2.14. and therefore it is a wonderful great work to 'cause natural men (who cannot receive the things of the Spirit) to assent to the doctrine of the Gospel, as the Word and truth of God; 1. Thes. 2.13. when before this there is no other work 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 be begun before faith in Christ, seeing as unlikely, and as great a work as that is wrought before it, namely, a steadfast belief of the Gospel; and that upon Gods own authority, without any evidence of Reason. And so I pass unto my sixth 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 john Baptist, by Christ, by Christ's 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 work usually the grace that must enable them to do 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 particulars: Mat. 3.2. act 19.4. 1. john the Baptist did so, it is plain: 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 Mark called the beginning of the Gospel of jesus Christ. Mar. 1.2. act 10 36. Mat. 4.17. 2. Christ himself did so, as is clear by the Evangelist S. Matthew. 3. Luke 10.9. mark 6.12. Christ's seventy Disciples did so, as is manifest by the Evangelists S. Mark and S. Luke. 4. And the Apostles of Christ did preach repentance first both before Christ's death and resurrection, Mat. 10.17. mark 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 means to work the duties that were taught, and the graces that were required of hearers, Rom. 10.14. and the means of preaching being effectual, 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 allege a place out of the 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 belief of the Gospel, 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 veil of infidelity (whereby the jews did deny to believe in Christ) he taken from them, their hearts must be turned to the Lord; which implies, that before the jews will believe in Christ, their hearts must be turned to the Lord: for they must mourn for their infidelity, before they can look upon him whom they have pierced, Zach. 12.10. that is, believe in him for salvation. Also I might produce a place out of Matthew where Christ wils those that are weary and heavy laden to come unto him; Mat. 11.28. and to believe in him, joh. 6.35. For I know not how men should so be weary and heavy laden with sin, (as the people are supposed to be, whom he invites to ●ome to him) and have no purpose to leave their former evil courses, that so press and perplex their consciences, before they come to Christ to be eased. In like manner I might quote Hebr. 6.2. Act. 20.21. Mark 1.15. which I take, must be understood of the precedency of the purpose of the heart to leave our former evil courses, and to lead new lives; seeing other reasons from the Word do plainly prove it: and then the place in Act. 11.21. which seems to speak of believing before repenting, must be understood of the precedency of that faith, which is a belief of the Gospel unto repentance; or of the precedency of faith in Christ, unto the practice of repentance in the life. And many other such Texts I could allege, but that I hope these six Reasons that I have alleged, will be sufficient: and I am loath to be too tedious, in dwelling any longer upon the proof hereof; wherefore I leave the proof of it, and come to clearing of the point, by answering the Objections against it. OBJECTION 1. §. 3 Repentance is not begun before faith in Christ, for then repentance should be sin. The reason (they think) is good, because if repentance be begun before faith, then is it not of faith; and if it be not of faith, then is it sin: for whatsoever is not of faith, is sin, Rom. 14. last Verse. Solution. The reason is not good: because though repentance be begun before faith, and therefore be not of it, yet is it not sin for all that; no more than an historical faith, which is a belief of the Gospel, is sin, because it goes before a saving faith, and therefore is none of it. In like manner, the proof of the reason, out of the fourteenth to the Romans is not to the purpose. First, because the question is of faith in CHRIST for justification, but the proof is only of a faith that is a persuasion of liberty, or warrant to the conscience, to eat of the meats there spoken of: with which we have nothing to do in our question. The Apostles meaning is not (as it should have been, if the proof were to purpose:) whosoever eats the meats there spoken of, before he have a saving faith wrought in him, doth sin, (for he takes it for granted, that all the Romans, before he wrote this Epistle, had a saving faith, and therefore the caveat comes too late.) But the Apostles meaning is, that whosoever he be of the Church of Rome, that eats of the meats then spoken of without faith; that is, before he have a belief or assurance to his conscience, upon some good ground or warrant of the Word, that he may lawfully eat thereof, he sins in eating. Why? namely, because he doubts whether he may eat or no; and yet eats (for to eat with doubting whether he may lawfully eat, and to eat without faith, that is, without warrant to the conscience from the Word whether he may eat or not, are in that place all one.) And that this faith there meant is plain by this reason: because though the Romans had a saving faith, whereby they trusted to Christ for salvation: yet if they had not the faith Paul speaks of, whereby they certainly believed, and assuredly persuaded themselves they might lawfully eat of them, but did doubt whether they might or not, they did certainly sin: for whatsoever is not of this faith, is sin (saith the Apostle.) Secondly, I answer, that this repentance is of faith, in the Apostles sense; because it is that we are persuaded in our conscience we have warrant and precept for, out of the Word of God. So that this first objection with the proof is to no purpose; but let us hear another. OBJECTION 2. Repentance is not begun before faith in Christ: because then repentance should proceed out of an heart unpurified. 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 proceed out of an heart impure, or unpurified: and consequently be unacceptable to God; which cannot be affirmed of try repentance, Psal. 51. The reason is not good, Sol. for all the show it makes: because though repentance be begun before a saving faith, and though faith purify the heart, yet will not repentance proceed from an heart unpurified, that is wholly & altogether impure, (for so much the reason necessarily implies, else it is to no purpose.) For before repentance be wrought in men, the Spirit of GOD, through the Word preached, works in them certain preparing graces, that fit them to repentance, and begin it in them (whereof we heard a little before) which also do begin the purifying of the heart, and do in part cleanse it, though it be more purified, by a saving faith when it is come, as shall be seen in the next Chapter, God willing. The proof 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 sin; and purifying from the filth of sin, is sanctification) whereas the proof is not meant of purifying by sanctification, but by justification, which I prove thus: First, the words, purifying their heart's b● faith, are not meant of purifying by sanctification, because they are an answer to a question, and the question was not touching the necessity of Circumcision, and other Legal purifyings unto sanctification, that is, whether they were necessary to sanctify the believing Gentiles, (for there is not a word of that in all that Chapter:) but whether they were necessary to justification, (that is) to make them capable of forgiveness of sins, and eternal life. Secondly, the words of purifying the heart by faith; must be understood of purifying by justification. 1. Because it is only interpreted of purifying it by justification, as is plain by the 11. Verse following; where the Apostle saith, We believe that through the grace of the Lord jesus Christ we shall be saved as well as they, that is, though we believing Gentiles be not circumcised: yet do we trust to be justified and saved by the grace of our Lord jesus Christ, as well as the believing jews that are circumcised. 2. Because they are a reason of an answer to a question, and the question was only concerning justification, as appears by the scope of the Chapter. Now than the question being whether the believing Gentiles were bound, if they will be saved, to be circumcised, and to keep the whole ceremonial Law (as▪ appears by the fifth and tenth Verse of that 15. Chapter of the Acts. The sum of the answer to this question being that they are not bound (as appears by verse 10, 19, 24, 28) and one reason why they are not bound, being given in these words, purifying their hearts by faith, verse. 9 What can we imagine Peter's meaning to be but this: that therefore the believing Gentiles are not bound to be circumcised, nor to keep the whole Law to justification; namely, because they are purified by faith, that is, they are justified 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 justification by faith, to justification by the works of the Law, to confute the one by the other. And to the end no reasonable man may think 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 justifying or saving: as where the Apostle john saith, that the blood of jesus Christ purifieth or cleanseth us from all sin: 1. joh. 1.7. that is, justifies and saves us from the punishment of sin. 2. That the manifest use and end of the Legal cleansings, and Ceremonial purifyings was, to teach us that we are justified and saved from our sins, and the punishment of them, Heb. 9.14. Act. 10.22. by the blood of jesus Christ. 3. That the Apostle in that place of Acts the 15. doth (as I conceive) therefore use the word purifying, for justifying 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 answer. The persons were Gentiles, whom the believing jews 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 Ceremonial purifyings, by observing whereof, the jews thought themselves pure, that is, capable of salvation. Now the Apostle being to shape an answer to this people of the jews, concerning this point of Circumcision, and other Legal, purifyings, that they are not necessarily bound to observe them; and one reason of the answer being given in these words, purifying their hearts by faith. What can we imagine the effect of that answer to be but this; that therefore they are not to seek to be justified by the works of the Law: viz. because they are purified, that is, justified by faith and by it, they are accepted as righteous in God's sight, and consequently capable of salvation, though bodily, they be not circumcised, nor legally washed in the flesh, by Ceremonial purifyings? And why then should it be thought strange for the Apostle, to use the word purifying, for justifying: seeing the matter of the question was, concerning ceremonial purifyings: and the persons that moved the question were believing jews, 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 jews esteemed impure and unclean, 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 be capable of salvation, by the observing of them; and the reason of the answer being in effect, because they are justified by faith. So that the Objection being of one kind of purifying, viz. from the filth and corruption of sin, which is sanctification: and the proof of another, viz. from the punishment and guilt of sin, which is justification; it can prove nothing at all against my question: And so I proceed to another Objection. OBJECTION 3. Repentance is not begun before a saving faith; because then repentance should be acceptable without faith. The reason is thought good, because if repentance be begun before faith, than it is begun without faith; and if it be begun is without faith, then is it acceptable without faith; but it cannot be 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 only true repentance is wrought) a saving faith doth always follow the beginning of true repentance: for God that gins in his, that good work, whereby they may be made capable of salvation, will continued and perfect the same. Phil. 1.9. So that as long as a saving faith shall certainly be afterward wrought in them: and where it is wrought, the begun repentance may be made acceptable thereby, as well by the working of it after repentance, as by the work of it before: I can see no reason why it should be more needful to work faith in Christ, before repentance, to the end that repentance may be made acceptable unto God thereby: than it is needful to work faith in Christ before a belief of the Gospel, and other preparing graces, that fit men to believe 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 cometh, afterward, as well as if it had gone before it. The proof also of the reason, taken out of the Epistle to the Hebrews, is to no purpose: because the point to be proved by it, is, that repentance can no way be acceptable to God, without faith in Christ: for of such an unacceptablenesse, must the objection be understood, else it proves nothing in the question: but the proof is, that nothing can be acceptable unto God unto salvation, without faith in Christ: for he speaks of such a pleasing of God as was in Enoch, who so pleased God by faith, that he was translated 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 confess also, that no man can please God, so as to be saved, without he believe in CHRIST, not though it were possible for him to sorrow for his sins never so hearty; to purpose to leave them never so resolutely, and to believe the Gospel never so steadfastly: (for therefore faith only pleaseth God, because faith only trusts in Christ, in whom only God is well pleased, Mat. 3.17. joh. 8.16.) but it is not true, that a man can no way please God without it, (that is) before he have a saving faith, and believe in Christ for salvation. And my Reasons are: 1. Because the prayers and Alms to Cornelius, were unacceptable to God some way, before he had an express and special faith in Christ, or had ever heard the Gospel distinctly preached which should work it in him, as is plain 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 jehues obedience, were acceptable to God in some kind and to some end; namely, as they were the doing of God's commandment, and as they were means to procure temporal blessings to them; though we read 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 belief of our sinful and cursed estate in Adam; and thereupon sorrow and humiliation for sin; after this, a belief of the Gospel, and a desire to repent and be saved, are all wrought in men, before a saving faith, for they are means and preparations to it: (as hath been showed:) yet are they some way acceptable unto God, namely, as they are commanded, 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 believe in Christ, though none of them all severally, or jointly, can be acceptable to salvation, or sufficient to save us; if besides them, we have not faith in Christ to make us acceptable to God. So then, the Objection being of one kind of acceptableness, and the proof of another, it can prove nothing to overthrew my question; and therefore I will try another. OBJECTION 4. Repentance is not begun before a saving faith, because then repentance should be begun in men, before they have any spiritual life in them. The reason (they say) is good: because if repentance be begun before faith in Christ, then is it begun without it; and if it be begun without faith in Christ; then is it begun without spiritual life; for faith only is the spiritual life of Christians. Gal. 2.20. The Reason is not good, because it begs the Question: for it takes that for granted (which is the point to be proved by the Text alleged) that faith in Christ is so the spiritual life of Christians, that there is no spiritual life begun in Christians, before they believe in CHRIST by a saving faith; whereas the proof out of the Epistle to the Galatians is only of the spiritual life unto justification and salvation: For whereas the Apostle saith; In that I now live, I live by the faith of the Son of God. His meaning is not (as it must be if the proof be to purpose;) in that I have had at any time by the preaching of the Word any beginning of grace wrought in me, any sight of sin and sorrow for it; any belief of the Gospel, and inclination to repentance; any fear of God, or care to please him, or any work of the Spirit tending to salvation, I have had it by the faith of jesus Christ; that is, I had it not wrought in me till I believed in jesus Christ, my faith in Christ was the instrumental cause to work it But his meaning (as appears by the sixteenth Verse; and the drift of the whole Epistle) is this: the ground I have that I shall be saved, and attain to eternal 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 justification, and will by no means seek to be saved by it) but the hope and hold I have, is this, that I am a believer in Christ, and by this faith in the Son of God, I live in God's sight, and by this only, I claim 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 Son of God. I grant, that repentance cannot be begun in men, before they have some spiritual life wrought in them: but I deny that there is no spiritual life wrought in men at all, till they believe in Christ, and trust in him for salvation. I acknowledge also, that there is not spiritual life enough, and sufficient to salvation wrought in men, when they are moved by the Spirit, through the preaching of the Word, to feel their need of Christ, by reason of their sinful and damnable estate, to mourn for it; to be weary & heavy laden with the burden of it, to believe the Gospel, and to desire to be saved: but all these do evidently argue, that some spiritual life is begun in them, in whom all these graces that prepare unto faith in Christ are wrought: because the natural man doth not conceive nor receive these things of the Spirit, 1. Cor. 2.14. neither doth flesh and blood reveal them: Math. 16.17. and therefore being all wrought in men before they can believe in Christ (as hath been showed) and by the work 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 spiritual 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 spiritual life sufficient unto salvation, until faith in Christ itself be wrought within them. OBJECTION 5. Repentance is not begun before faith in Christ; because repentance is the proper effect and fruit of the Gospel. The reason is held good, because it is presupposed that every proper fruit and effect of the Gospel follows faith in Christ; and that the Gospel can have no proper effect and fruit in men, before saving faith be wrought in them thereby. Solution. The reason is not good; because the proofs thereof are unsound: for first, it is 〈◊〉 not true, that every proper effect and fruit of the Gospel follows faith: For the saving faith itself is a proper effect of the Gospel, yea, the most proper fruit of it. Yet doth it not follow faith in Christ: for how can a thing follow itself? Secondly, it is not true, that the Gospel hath no proper effect and fruit in men, till a saving faith be wrought in them. For that is a proper effect and fruit of the Gospel, Rom. 10.14. which the preaching of the Gospel only works in men. The preaching of the Gospel only, works in men a belief of the Gospel; and a belief of the Gospel 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 believe this for a truth, that if he believe in Christ, he shall be saved by his faith. I grant, the Gospel can have no proper effect or fruit at all in men, till by the preaching of it there be wrought in men that saith, which is the belief of the Gospel: 1. Cor. 1.23. for as long as it is foolishness to them (which it is, till the truth thereof be believed) what effect can it have? And I confess, that the preaching of the Gospel can have no proper effects or fruits in men unto salvation, until a saving faith be wrought in them; for if men die before this be wrought, it is not a belief of the Gospel, nor the beginnings of repentance that can save them. But I deny, (and I have disproved it,) that a saving faith is so the proper effect of the Gospel, that the preaching of it hath no effect at all in men, till a saving faith be wrought, (for upon this lies the whole strength of the reason, because hereby would they prove, that therefore the Gospel could have no power to begin the work of repentance, before a saving faith, because it hath no power to produce in men any proper effect or fruit, till a saving faith be wrought in them, by the preaching thereof.) Wherhfore this Objection being as weak as the former, I will no longer insist upon the disproof of it, but proceed to the last. OBJECTION 6. Repentance is not begun before faith in Christ, because it is not begun before Regeneration. The reason is taken for good, because they think that regeneration is not begun before a saving faith be wrought in men. For (say they) if the beginning of regeneration follows 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 proofs were found, (that is) if the two Propositions were true, whereon it is grounded, viz. that repentance is not begun before regeneration; nor regeneration begun before a saving faith. The first Proposition, viz. that repentance is not begun before regeneration, is false, being understood of repentance from dead works, or at the first conversion: for of this is the question, as hath been showed, in setting down the state thereof; and being understood also of regeneration fully wrought in all the parts (though not degrees) thereof; for of such a work 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 gins to be regenerate: for though it be true, (which is not questioned) that repentance for sins committed after the first conversion, do follow regeneration in the children of God, because they (after they are regenerate) do sin 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 sins committed before the first conversion, when men are dead in trespasses and sins) is not begun before regeneration be fully wrought. And my reason is plain and good, because then repentance should be no part of regeneration. For if repentance do but begin to be wrought in men, when regeneration is already wrought in them, than cannot repentance be a part of regeneration, because all the parts of regeneration, (I do not say the degrees) are already fully wrought in the person regenerated, before repentance do begin to be wrought in him. But it is not true, that repentance is no part of regeneration, seeing it is one of the chief 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 chief signs and marks, whereby it is manifested and discerned. Secondly, where (for proof of their reason) they further allege, 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 alleged, but not proved) that till a saving faith be wrought in a child of God, there is no regeneration so much as begun in him. Regeneration is not usually wrought all at once, on a sudden, and in an instant, but by degrees, and at several times, successively, as experience teacheth, namely, by the fore-worke of some graces of the Spirit, that do prepare them thereunto: as namely, knowledge of our sinful and damnable estate by natural generation; a belief of this, and upon this belief, a laying of it to heart, whereby we are made to fear, tremble; be humbled, and cast down in ourselves, not knowing what to do. After this, upon the hearing, believing, and laying to heart of the Gospel preached, which promiseth to regenerate us, and to bring us into a better estate, than we had by nature: this makes us desire to be regenerated, and to seek in the use of the means 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 spiritual life is begun, as hath been showed. And seeing they be all the works of the Spirit of God in them, john. ●. ● tending to regeneration, and salvation, and are not wrought by the power of nature, or natural means, but by the means which God hath given to his Church, for the regenerating of the members thereof, viz. the preaching of God's holy Word. I grant, that God is able to work regeneration in an instant, as he doth in children that die infants; and it may be he hath done it by the Ministry 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 confess also, that the beginnings of regeneration, (wrought by certain preparing graces thereunto, whereof I spoke a little before) are not sufficient to salvation, unless it be perfited in all the parts thereof; and except a saving faith do afterwards ensue, 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 be perfected, and consequently, that repentance is begun before a saving faith. Now then, it being sufficiently proved, 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 himself by it accordingly. The application and use of this point. And first, the consideration of that which I have said touching the precedency of repentance to faith in Christ, in that manner and measure, as I have said, may sufficiently confute their opinion, who think, that a saving faith is fully wrought in men, before any repentance begin to be wrought in them; to which opinion they have been drawn, partly by colour of some places of Scripture which seem to favour it; whereunto I have already given a particular, and (as I hope) a sufficient answer, to which I refer the Christian Reader. If there be any thing in our Divines that seems to contradict that which I 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 cross that which I have said; for I have often said as much: but to know and remember, that those Divines do not speak of such a faith and repentance as I do; as shall be showed in four particulars: First, where they say, Faith goes before repentance, their meaning is, a belief of the Gospel goes before repentance, which I never denied: and where I say, Repentance goes before faith, my meaning is, not before a belief of the Gospel; but before faith in Christ. Secondly, if it may be proved, that any of them in that sentence speak of faith in Christ, then where they say, Faith goes before repentance, their meaning is, a special faith in Christ goes before repentance be fully wrought, perfected and accepted; which I have plainly affirmed: and where I say, Repentance goes before faith in Christ, my meaning is, only that repentance is begun before faith in Christ; and that a true (though a weak) measure of repentance is begun in men, before they can trust in Christ for salvation. Thirdly, where they say, Faith goes before repentance, they mean, that faith in Christ goes before the practice of repentance, or the bringing forth of fruits 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 evil ways, and to serve God in a new conversation for time to come, is begun in men before they can go to Christ, to be eased of their sins, or trust in him to be saved, which I think none of them ever meant to deny. Fourthly, where they say, Faith goes before repentance, they mean, faith in Christ must go, before repentance can be acceptable to God, which I confess. And where I say, Repentance goes before faith, I do not mean, that this begun repentance can be acceptable unto God to our salvation, before we believe in Christ; but that it is only begun as a preparation to make as fit persons to believe in Christ; and by believing, to crave pardon of our sins for his sake; which I never read, any of them did deny. So that how ever at first sight there may seem to be some difference in judgement betwixt myself and some of our Divines, that speak 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 easy 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 been formerly proved) they hold faith in Christ to be an assured persuasion of salvation by Christ; which I know not how possibly they can justify by the Word, in as much as it is impossible, any Christian should be assuredly and fully persuaded of his salvation, before he hath repent: which yet must be true, if to believe in Christ, 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 turn to God, to resolve to leave our former evil courses, and to lead a better life. 3. It serves to reprove all those such carnal Gospelers, which presume they have a saving faith; and will say, they trust they shall be saved, though they live in their former sins, and have no resolution begun in their hearts (upon the grounds I have formerly mentioned) to serve God better, than they have done. 4. In the fourth place it may be a ground of great comfort to those, that have been so prepared to believe 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 seek to be saved, and to go to Christ for it; that is, to believe in the merit of his death and righteousness for the same; and be sure that their faith is sound indeed, and that they are fit persons to believe in Christ for pardon. Lastly, this that hath been 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 belief of the Gospel doth go 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 been otherwise minded, than I have taught, that they would altar and rectify their judgement herein, and learn to distinguish betwixt a belief of the Gospel in general, and faith or affiance in Christ in special; because though that faith which is a belief of the Gospel, go before repentance, yet that faith which is a trust, or resting, or relying on Christ for salvation, follows the beginning of repentance, as I have said. Rule 6. 2. That they would try their faith by this Rule, that so they may be the fit to try it also by the fruits which follow faith, which is the next Rule of Trial. THE SIXTH RULE. CHAP. IX. Whether dost thou found in thyself, that thy faith is effectual, and lively, to the amending both of thy heart and life, and to the bringing forth of the fruits of faith in new obedience. IT is a good proof that our faith is sound, if we be able to show, we have been rightly fitted to it, and kindly prepared to believe in Christ; but this is not all, nor enough; for as there do go before faith in Christ certain works of the Spirit that do prepare us thereunto; so do there follow many works of the Spirit, as fruits and effects of faith, that do declare, it is not a dead, but a lively faith indeed; and this shall be the sixth Rule, by which we are to try our faith, to the end we may discern, whether we have a saving faith or not; accordingly as we shall discern we have these fruits 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 shows her efficacy. 3. I will set down the means by which it becomes so powerful. 4. and lastly, I will exhort the Reader to examine himself by this Rule, to the end he may found, whether he have these effects and fruits in himself or no, and may further do according as he finds by trial: and these four points shall be comprehended in four Sections. To prove the first point, viz. that a saving faith is lively and effectual in §. 1 those that have it, to bring forth many holy fruits, A saving faith is lively to stir up to holiness and good duties. 1. Thess. 1.3. I need no plainer proof, then that of the Apostle to the Thessalonians, where he speaks of the work of their faith: by work, not meaning any one particular, and single work only, as if it had no more but one; but a powerful efficacy, or effectualness of their faith, to bring forth many excellent effects. This appears not only by the very next words, where two of those effects are named, viz. Hope and Love; but also by the Apostle james, where he saith, Show me thy faith by thy works, james 2.18. speaking in the plural number as of many: which may yet further be declared by the Epistle to the Hebrews; where in the 11. Chapter he reckons up very many effects and fruits thereof, through the whole Chapter. And no marvel, seeing that faith, which is but a belief of the Gospel, Mark 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 himself; for the immediate Object, Eph. 2.8. john 3.16. jesus Christ the Son of God; for the foundation and ground of it, the promise of the Gospel, or the new Covenant of God; for the instrumental working cause of it, Rom. 16.25. the preaching of the Gospel, which is the arm and power of God unto salvation; Rom. 1.16.10.14. 1. Pet. 1.9. and for the end of it, eternal life: all which are strong workers, and powerful persuaders unto holiness. But I shall not need to labour much in this general, seeing it shall be further more clearly 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 special and particular fruits of a saving faith, by which she shows her efficacy in true believers. I say they are of two kinds; the one, are duties; the other, comforts: of the duties I mean to speak 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 souls, by our saving faith. The duties, to the practice whereof, a saving faith doth incite, and persuade a true believer (to the end he may walk worthy of the grace of God; Eph. 2.14. 1. Pet. 2.9. and show forth the virtues of him, that hath called him out of darkness to light,) are many, and manifold, 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, than I now intent: therefore will I content myself with setting down the most general, to the end the Reader may help himself, with applying of particulars under each general, as occasion is offered, of the practice of any one of them. The sum of all our duties is thankfulness. The sum of all the duties to which we are persuaded by our saving faith, is thankfulness to God for our salvation by Christ; and to this thankfulness, upon this ground, we are exhorted by Paul, 1. Cor. 15.57. where he saith, Thanks be to God, who hath given us victory through our Lord jesus Christ, namely, over sin and hell, death and Satan our spiritual enemies: and where he saith, Eph. 1.3.5. Blessed be the God, and Father of our Lord jesus Christ, who hath blessed us with spiritual blessings in heavenly things, (namely, election, adoption, redemption, to which he saith, They were predestinate according to the good pleasure of his will, 1. Pet. 1.3. Psal. 103.3. to the praise of the glory of his grace.) And to this thankfulness upon the same ground were Peter and David persuaded, and no marvel. For if the consideration of a temporal blessing received from man, doth, or aught to stir us up to thankfulness; how much more should the blessing of all blessings, the gift of our salvation by faith in Christ, stir us up to thankfulness unto God, by how much the more we are vild and unworthy persons that receive it; the person is so high and excellent that bestows it, and the gift so worthy and necessary that is given us, without which we were accursed, though we had all the world; and with it we are blessed for ever, though we had nothing else. Our thankfulness to God for salvation must first be acted and performed; then shown and declared. Our thankfulness to God is acted and performed by these five duties. How our thankfulness 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 work of salvation from the beginning to the end thereof, in all the parts, degrees, & manner of working the same. Secondly, by admiring God's grace, Rom. 11.22. 1. joh. 3.1. and wondering what should move God to bestow so great a favour upon such unworthy wretches. Thirdly, by prising 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 dross and dung (which we shall do, 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 ourselves with the meditation hereof, in the midst of all worldly crosses and afflictions; Phil. 2.12. 2. Pet. 1.10. and if we labour in the use of means to make it more sure to ourselves every day than other.) Fourthly, thankfulness to God for our salvation, is performed by acknowledging in our souls unfeignedly, Luk. 1.48. & 15.11.19. & 18.13. our unworthiness of salvation by reason of our sin original and actual; and particularly for our sin of unthankfulness, for his manifold mercies, specially this. Fiftly, and lastly, we are thankful to God for our salvation by faith, when we desire and study, resolve, and endeavour to serve him with, Luk. 1.74. 1 Pet. 2.24. Tit. 2.14. & for so inestimable a benefit, in holiness & righteousness all the days of our life afterward. How our thankfulness to God is manifested and declared. Secondly, our thankfulness to God for our salvation, is to be manifested and declared. First, by confessing with our mouths Gods great mercy, in singing of Psalms of praise to him for it, as David, Psal. 103. luk. 1.46.47. & 68 Zachariah, and Mary did. Secondly, by refraining to do 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 departed from iniquity, because the grace of God that bringeth salvation, Tit. 2.11. teacheth men to deny all ungodliness and worldly lusts. For it were a shame for the redeemed of the Lord to walk as Gentiles do: 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 darkness: Rom. 13.12, 13. for hereby the purpose of their hearts to leave their former sins, begun before faith in Christ, is put in practice. In which work of the refraining sin they are furthered: First, by often remembering of former sins, Luk. 15.13.18. 2. Cor. 7.8. to beware by them of committing the like again. Secondly, Rom. 6.21. jude ver. 23. Ezek. 20.43. 1. Pet. 5.9. jam. 4 8. Ephes. 6.12.13. Prou. 4.23. Mat. 5.29. job 31.1. by sorrow for past sins. Thirdly, by shame for them. Fourthly, by hatred of them, and of themselves for their sin's sake. Fiftly, by resisting Satan, and striving against sin. Sixtly, by watchfulness over our actions and affections, our members and senses. Lastly, by avoiding the occasions and opportunities of sin. Prov. 5.8. 1. Thes. 5.22. Prov. 23.1, 2, 30 Thirdly, our thankfulness to God for our salvation by faith in Christ, is testified and declared by doing those good works, that we know will please God; and that not only in the actions of Religion, and of God's worship generally, as we are Christians; but in the special works 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 true saying, and worthy by all means to be received, that they which have believed, be careful to show forth good works: and the reason is, because they who have faith in Christ, Ephes. 2.9, 10. are God's workmanship, created unto good works, which God hath ordained that they should walk in: and they are taught to live righteously, Tit. 2.14. soberly, and godly in this present world: namely, to testify to God, their own souls, and others, the soundness of their faith and belief, by the holiness and unblameableness of their life: as also the truth of their repentance, and purpose of heart to serve God in a new life, which was begun before their faith in Christ, whereof we spoke before. The duties that we are to do, to testify our thankfulness to God for our salvation, concern either God, our neighbour, or ourselves. Those which concern God, Duties to God. are Either particular belonging to each person in the Trinity; or general, appertaining to the whole Deity. The particular duties concern either God the Father, Particular to each person. as a continual calling upon him Abba our Father, Rom. 8.15, 16. Mat. 6.9. with sighs and groans of our hearts in secret prayer, Or they concern God the Son; as namely, a continual trusting in his merits for the pardon of the sins of every day, 1. Thes. 1.10. 2. Tim. 4.8. 'tis 2.13. Ephes. 4.30. 1. Thes. 5.19. and an earnest looking and longing for his second coming, Or the Holy Ghost, as namely, a watchful care that we grieve not the Spirit of God, nor quench his grace in us by relapsing into sin, but endeavour to approve our spirits, to his Holy Spirit in the scope and aim of all our actions. General to the whole Deity. The duties that concern the whole Deity in general, are either inward or outward. Inward duties. Gal. 5.6. The inward that are performed with the mind, are; first love to GOD for his mercy with all our hearts. Rom. 5.2. Tit. 2.14. Revel 3.19. Gal. 2.11, 12. Secondly, rejoicing in the Lord for his mercy in our souls in the midst of all our worldly troubles. Thirdly, zeal of God's glory, in not suffering with patience his name to be dishonoured or taken in vain. Heb. 12.6, 7. Rom. 12.12. 1. Thes. 1.4. Psal. 34.10. Rom. 8.28.32. Fourthly, patience under God's corrections, because he is now become to us a Father. Fiftly, dependence on his providence for temporal 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, fear to offend God; care to please God, & approving our hearts to him in keeping a good conscience. Seventhly, and lastly, a daily and continual renewing of our repentance and Covenant with God of new obedience, resolving and vowing more constantly and conscionably to serve him, than heretofore we have done, in obeying all his commandments, in believing his promises, in fearing his threatenings, and profiting by all his works of mercy and judgement, unto humiliation, sanctification and consolation, according to the several use and end thereof. And by the practice of these, we show that we are regenerate, that our sinful nature is in some good measure mortified, and we made partakers of the divine nature, by faith, in the power of the death and righteousness of the Lord jesus Christ. There be outward works also, Outward duties. that the faithful perform to God, to testify their thankfulness to him for their salvation by faith in Christ, as namely: First, labour by study and meditation more clearly to understand the mystery of the Gospel, 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 a Rom. 10.10. 2. Cor. 4.13. professing of his truth more boldly; specially that part of it that concerns our salvation. Thirdly, a b 1. Tim. 6.12. Phil. 1.27. Gal. 2.11. defending and maintaining of it by word, writing, or purse, or any other means we may. Fourthly, c Col. 1.23. Act. 14.22. 1. Cor. 10.13. Phil. 1.27. 2. Tim. 4.7. joh. 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 Gospel, without apostasy either to the Law to seek for justification by it, together with faith in Christ, or to looseness and dissoluteness of life, and conversation. Fiftly, a readiness and resolution to suffer for the Gospel, as loss of goods, good name, life, or liberty, if God should be pleased to vouchsafe us the honour to be Martyrs and witnesses of his truth. Sixtly, zeal and forwardness in the worship of God secretly in our closerts, joh. 9.31, 38. Act. 24.14. Phil. 3.3. privately in our Families, or publicly in the congregation according to the Gospel, and the ordinances of God, which in the Gospel are appointed to that end. And thus much of our duty to God, inward and outward. Duties to our Neighbour. The works that are the duties we are to perform to our neighbour, to testify our thankfulness to God for our salvation, they are general and particular. Gal. 5.6. 1. Thes. 1.3. Ephes. 1.15. 2. Pet. 1.7. The general is Love, yea, brotherly love, that is, an entire loving affection to our Neighbour, because he is a believer in Christ, or a brother with us in the same profession of our Christian Faith. The special Duties which are also the fruits of this Love, are two. First, a refraining to do him any harm, in soul, body, goods, or good name, life or liberty, in his own person, or in the persons, or things that be his, either by thought, word or deed. Secondly, an endeavour to do him, or his, any or all the good we possibly can any way, specially in the pitying and relieving him in his miseries and distresses; as also, 2. Cor. 8.2.7. in furthering him in the way to Heaven, by mild reproofs, Heb. 3.13. or admonitions, if we hear or see him do ill; or by good exhortations, comforts and encouragements 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 merely in Christian love to our neighbour, without respect of profit or benefit to ourselves, to the end it may be acceptable to God, profitable to our brother, and comfortable to our own souls. The last duty follows, Duties to ourselves. in doing whereof we may testify our thankfulness to God for our salvation, by faith in Christ, it concerns ourselves, and consists in two points, according to the two parts that are to be saved by Christ: namely, our souls and our bodies: for as they are both to be glorified in Heaven; so it is reason we should here on earth glorify God with them both, 1. Cor. 6 20. Rom. 12.1, 2. being bought with so dear a price as is the precious blood of the Lord jesus. The Duties concerning our bodies are principally two. Duties concerning our bodies. First, a denying to the members and senses thereof unlawful objects of sin, whereby we may be ensnared, specially of those sins, whereunto we are most of all inclined, either by nature, or by custom; for this is to mortify our earthly members: this is to crucify the flesh, Col. 3.5. with the affections and lusts thereof: Gal. 5.24. 1. Cor. 9.27. this is to beaten down the body: yea, this is to pluck out the right eye, Math. 5.29. and to cut off the right hand: to the end we may not make them weapons of unrighteousness unto sin. Secondly, an using of the parts, members and senses of the body, Rom. 6.13.19. as weapons of righteousness unto holiness: as namely, an using of our tongues and mouths to pray to God, and praise his name; our ears, to hear his Word; our feet, to to walk in his house, and place of his worship: and hereby we shall present our bodies a living sacrifice, holy and acceptable unto God by jesus Christ, Rom. 12.1, 2. Cor. 6.19. Cor. 6.15. whereby we 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 ourselves follow, in respect of our souls, which are: First, a moderating of our desires and affections to earthly things, to the end our hearts may not be stolen away from the love of God, and care of our salvation; and this is called sobriety: 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 do, we shall be at more liberty to serve God, and have the more leisure to rejoice in the Lord always, and in the hope of heaven: whereas if otherwise our hearts be filled with worldly cares, pleasures and treasures, honours and favours, there will be no room within us for spiritual joys, and heavenly comfort to lodge and harbour. 2. The second Duty is a striving in the use of means to grow in grace, 2. Pet. 3. vlt. and in the knowledge of our Lord jesus Christ, jude 20. and to build ourselves further in our most holy faith, to the end we may be the better enabled to resist Satan's temptations unto heresy in opinion, or to profaneness, in practice of life, to practise holy duties more cheerfully, and to persevere unto the end constantly; that being faithful to the death, Revel. 2, 10. we may receive the crown of life. The third is a making sure to ourselves our Calling and Election, Adoption and salvation, 2. Pet. 1.10. to the end we may rejoice with joy unspeakable and glorious, even in this life, by keeping faith and a good conscience. And thus much of the second point of this Rule, namely, the declaring what be the duties which the faithful perform, as the fruits of their faith, to testify their thanksgiving to God, for their salvation by faith in Christ. §. 3 How faith becomes so effectual. Now the third point of this Rule follows, which is a declaration how faith becomes so effectual to the producing of such holy effects, and to the persuading of them to do such excellent duties. I say then, this comes to pass efficiently and instrumentally: Efficiently two ways. First, by the power of God, yea, Ephes. 1.17. by the exceeding greatness of his power in them which believe according to the working of his mighty power which he wrought in Christ, when he raised him up from the dead: Ephes. 3.17. and secondly, by the power of jesus Christ the object of faith: for by faith he dwells in our hearts: and by faith we draw virtue from him, namely, from his death, Rom 6.3. Cor. ● 12. Phillip 3 9, 10. to dye to sin, and from his Resurrection, to walk in newness of life. The second way by which faith in Christ becomes so effectual, is instrumental, that is, faith useth some means as instruments to work her efficacy 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 food of our souls, whereby we grow in the spiritual strength of grace: and the inward are: Love and the gift of Prayer, Gal. 5.6. whereby we beg and obtain increase of grace, whereby we are made fruitful in good works, Ephes. 6.18. to the glorious praise of God, the good example of others, the comfort of our own souls. And so I come at length to the last branch of this Rule. The use and application of it. §. 4 Seeing then such sweet Herbs grow in the garden of a faithful heart, & such wholesome fruits on the tree of a saving faith: what remains, but according to my promise I direct the Reader to try his faith, by that which I have said of the efficacy of faith, to the end he may know whether he have such a faith or no. For I demand of them, If they have the same faith, why should they not have the same effects and fruits of faith in them? I do not say in measure, but in kind; why shouldest not thou by thy faith walk with God and please him, as Abel? Heb. 11.5. Heb. 11.8. by thy faith obey God, as Abraham did? job 1. & 19 by thy faith learn patience under the cross, as well as job did? by thy faith love God, Luk. 7.47. Psal. 103.1. as well as Mary Magdalen? by thy faith be stirred up to thankfulness to God for thy salvation, as David was, and Zachariah? Luk 1.68. Why shouldest not thou being a believer in these days, show thy faith by thy works, jam. 2.18. as well as james wils the believers in his days; and be careful to show forth good works, Tit. 3.8. as well as Paul with the believers of his time? Let us see it, that we may believe thee, that thou art a true believer indeed, and that thou hast a lively, and not a dead faith. Simil. For wouldst thou persuade thyself thou hast an Apple Tree in thy orchard, if thou couldst never see fruit on it, but Leaves only? or that it were a very good Apple tree, if it bear nothing but sour Wildings or Crabs? no more oughtest thou to persuade thyself thou hast a true lively faith in Christ, if it stir thee not up to practise duties to God, thy neighbour, and thyself; to show thy thankfulness for thy salvation by faith in Christ. If then by thy trial thou findest there be none of these fruits in thy heart, or life, which I have reckoned up, nor conscience to practise these duties that I have named, to God, to thy neighbour, or to thyself, then mayst thou justly suspect thyself, and fear thou hast not as yet a saving faith; and therefore my counsel to thee is, not to delay, but labour in the use of the means to get it, jest on a sudden thou die without the faith that should save thee, and so be damned. Whereas on the other side, if thou find by trial these effects and fruits in thy heart and life, that thou departest from iniquity, and makest conscience to lead a holy life, and to practice for conscience sake, duties to God, thy neighbour, and thyself, and all to testify thy thankfulness to God for thy salvation by Christ; then mayst thou build upon it that thou hast a saving faith indeed, and mayst safely look for salvation by Christ. For if thou overcome the world, it must be by faith: 1. joh. 5.4. if thou escape the pollutions of the world, 2. Pet. 2.20. it must be by the knowledge of our Lord and Saviour jesus Christ: If thou love God and thy neighbour, Gal. 5.6. it must be by faith: If thou resist sin 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 Devil, it must be by the breastplate and shield of Faith: and therefore comfort thyself; if thou hast the fruit, thou hast the root; thou hast a saving faith; Tit. 2.2. 1. Tim. 5. thou art sound in the faith; thou hast an unfeigned faith; only labour to strengthen that faith, that thou mayst in due time receive the end of thy faith, Luk. 17.5. 1. Pet. 1.5. which is salvation. I grant, that all believers sin in many things; and though they have a saving faith, yet have they their failings: but it is not true, that any such settle themselves in any evil courses, or live long in known sins; for they strive against all sin; they resolve to practise obedience to all God's commandments, and if they fail, it is against their resolutions; they do not overtake and run after sin with greediness, but are overtaken 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 watchful to do no more so. I know also that there is a difference in the fruits of the faith of believers, and in their measure of grace, as well as in their faith: For some have a stronger faith than others, and therefore they have a greater measure of sanctification, obedience, love, patience, thankfulness, and other graces: but for all this, he that hath a weak faith in Christ, hath some obedience, some love to God, he hath some fear to offend him, and some care to please him: and therefore let no man deceive himself, to think that as yet he hath faith in Christ, except he have some of these fruits. I do not mean, that because a man hath not these fruits now, nor this saving faith now, he shall never have it; for though he have been careless heretofore; yet being better taught, by this and other means of instruction, he may labour to get it, and so have it, and the fruit of it: but this I mean, that if a man live and dye without repentance, and new obedience, without love to God, or to his neighbour, he never had a true faith in Christ, nor can ever be saved. I might here make other uses of this point, as namely, of confutation of the Papist, who slanders us that we do not urge works, nor press our hearers to a holy life; they may here be confuted: for we teach men to try the truth of their faith, by the fruits of it, which are manifold. Secondly, I might here reprove all those who would be taken for good Christians, and yet are they wicked in their lives and conversations, either openly by profaneness, or secretly by hypocrisy. Thirdly, I might here teach and instruct the Reader 1. a way how to try his faith, namely, by these fruits, & the efficacy of it: and 2. show a reason of the wickedness & profaneness, that is in the world, namely, because they want a saving faith: 2. Thes. 3.2. 2. Tim. 3.8. but because the chief intendment of this Rule is for the examination and trial of our faith by these effects, to the end that finding we have them not, we may get the faith that will produce them; or finding we have it, we may labour in the use of the means to strengthen it: therefore I will not enter into any larger discourse of these uses; but will content myself with that, which already hath been said concerning examination, as being most profitable for us: and therefore now for conclusion of this Rule, and for a further and final stirring of us up to holiness of life, and to the expressing of our faith thereby; I pray it may be sufficiently considered and remembered, jude 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 holiness of life is the end of our election, of our Vocation, of our Regeneration, or new creation, of our Redemption or justification, because our faith in Christ whereby we trust in him for these ends, should stir us up to holiness, to the end we may hereby glorify God, strengthen our brethren, and assure our own souls, that we have a true saving faith indeed; because the tree is known by the fruit. And so I descend to the seventh Rule. Rule 7. THE SEVENTH RULE. CHAP. X. Whether dost thou labour in the use of the means, to feel in thy soul the comforts of a saving Faith? IN this Chapter is contained the 7. Rule of Trial, whereby we may found whether or no we have a saving faith, namely, by examining ourselves touching our endeavour after the comforts of it; and here I would have it to be noted, that I do not make the trial, whether we feel them in us or no at all times; or at all times in like measure: for this would deceive many weak 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 we desire and endeavour to found them. And in the handling hereof I purpose (God willing) to observe this order: First, I will show in general, that a saving faith ministereth spiritual comforts to the souls of Christians. Secondly, I will in particular show what these comforts be. Thirdly, I will set down the means by which a saving faith becomes thus comfortable. Fourthly, I will declare why men should labour for these comforts. Fifthly, I will teach, how men shall labour in the use of the means for these comforts. Sixtly and lastly, I will make a brief application of the Rule, to the end the Reader may examine himself by it, and accordingly deal as he finds by trial: and of each of them a little. A saving faith is comfortable to the Soul. §. 1 That a saving faith brings comfort to the soul of him that hath it, is evident to him that considereth, First, that the Apostle saith plainly, that they who have fled for a refuge to lay hold upon the hope that is set before them, (which all do, Heb. 6.18, 19 that by faith believe in Christ for salvation) may have strong consolation: and that they have hope, as an anchor of the soul both sure and steadfast. And secondly, how the Apostle joineth 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 spiritual joy and mirth to the souls of Christians: and no marvel, 1. Seeing that by grace we receive a strong consolation: 2. Thes. 2 16. Eph. 2.8. Philip. 2.1. Eph. 3.17. joh. 14.16, 17. Gal. 3.2.5. and by faith we are saved through grace. 2. Seeing by Christ we receive all consolation, and by faith Christ dwells in our hearts to give it us. 3. Seeing the Spirit is the true comforter; and by faith we receive the Spirit. And fourthly, Rom. 15.4. seeing the Word and Gospel minister consolation; and by faith in Christ we receive the comforts of the Word. Hebr. 4.3. rom. 1.16. But because this general point will be made more clear in the particular comforts, therefore will I spend no more time in the proof thereof. §. 2 What be the particular comforts of a saving faith. Touching the second point, viz. what be the comforts which a saving faith ministereth to the souls of the faithful, I say they are principally seven: The first is Peace, namely, in our own souls and consciences, 1. Peace. through the blood of Christ's Cross. For Paul saith, that being justified by faith, Rom. 5.1. we have peace towards God through our Lord jesus Christ: and he prayeth for the Roman Christians, that the God of hope would fill them with peace by believing: Rom. 15.13. yea Christ saith to Mary Magdalen, Go 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 souls, that is, which believe in him, that he would give them rest to their souls. This peace is not in a scanty measure to be enjoyed by faith, but abundantly, if men seek it as they should; according to that of Peter, Grace and peace be multiplied unto you, through the knowledge of God, and of jesus Christ our Lord, that is, 2. Pet. 1.3. through faith in jesus Christ. The second comfort is like the first, 2. joy.. but yet distinct from it, and it is joy; which appears not only by the places alleged formerly out of the Epistle to the Romans, namely, where Paul saith, Rom. 5.2. that by faith we rejoice under the hope of the glory of God: and where he prays, Rom. 15.13. that they might be filled with joy, as well as with peace by believing: but also it is evident by the Epistle to the Philippians, where he speaks of the joy of their faith: Phil. 1.25. and by the Epistle to the Hebrews, where he exhorts them to hold fast their confidence, Heb. 3.6. and the rejoicing of their hope firm unto the end. This joy shows itself, not only in respect of this, that we 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 seen even in troubles and afflictions, in which no man naturally or reasonably can rejoice: for the faithful rejoice in troubles and persecutions; Heb. 12.12. Rom. 5.3. they take joyfully the spoiling of their goods; Hebr. 10.34. Act. 5.41. and they rejoice, that they are counted worthy to suffer for Christ's sake. The third comfort of faith is Hope, that is, 3. Hope. hope of heaven, or of eternal life: for by faith Paul saith, We rejoice under the hope of the glory of God; Rom. 5.2, 5. and that with such a hope, as will not make us ashamed. And Paul prayeth, that the Roman 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 himself in his truth, power, and mercy is the ground of the promise. The fourth comfort (which ariseth also out of the three former comforts) is Assurance of salvation, 4. Assurance of salvation. and a good persuasion of God's love to us, and that we are his children. For because we are sons, (which we are by faith in Christ, Gal. 3.26. joh. 1.12.) God sends forth the Spirit of his Son into our hearts, Gal. 4.6. crying, Abba Father: and the Apostle wils us to draw near to God in full assurance of faith, having our hearts sprinkled from an evil conscience. Hebr. 10.22. Yea Paul professeth of himself, (not as an Apostle, Rom. 8.35. but as a believer) that he was persuaded nothing should be able to separate him from the love of God in Christ jesus. The fift comfort of a saving faith, 5. Boldness in prayer. is Boldness in prayer to God, as to our Father, with confidence to be heard in our prayers for forgiveness of sin, and all other spiritual and temporal comforts. Eph. 3.12. For by faith in Christ we have boldness and access with confidence: Rom. 5.2. by faith we have access into this grace wherein we stand: for he being now become our Father in Christ, we may be sure, john 16.23 & 14.13. james 1.6. 6. Ability to resist temptations. that whatsoever we ask the Father in Christ's Name, he will give it unto us. The sixth comfort, is an Ability whereby we may answer all Satan's accusations, and resist all his temptations, whereby he would persuade us to despair of mercy, in regard of our misery and great sins, which have deserved temporal, spiritual, and eternal curses. For therefore Paul calls a saving faith, 1. Thes. 5.8. Eph. 6.17. a breastplate, and a shield, Ephes. 6.17. not because the faithful shall be freed from Satan's 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 refel them, that they shall do us no harm, nor drive us to despair. For though Satan may bruise our heel, that is, sting or prick us with some fear and horror, yet shall he never be able to break our heads, or our hearts with despair; Gen. 3.15. because in the end we shall be more than conquerors by faith in Christ, Rom. 8.37. 1. john 5.4. by which we overcome the world. 7 Perseverance in grace Now follows the last comfort of faith, which is, that if we be truly ingraffed into Christ, by a true and lively faith, we shall be sure to persevere in grace unto the end: for he that drinks of the water of life that Christ gives, (that is, whosoever believes in him) it shall be in him a Well of water springing up to life eternal: and though they be here on earth, and Christ in heaven, john 4.14. yet are they in the hands, (that is) in the keeping of the Father, and of jesus Christ; joh. 10.28, 29. whence none shall be ever able to pluck them: and no marvel, 1. Pet. 1.5. seeing they are kept by the power of God through faith unto salvation. From whence we may collect three singular comforts: 1. Art thou afraid thou shalt never endure to the end? be of good cheer, thou shalt be kept unto salvation. 2. Doth it trouble thee that Satan is a strong and subtle adversary, able to overturn thee? be of good comfort, thou art kept by the power of God, who is stronger than he. 3. Art thou dismayed thy faith will fail thee? take heart of grace, thou art kept by the power of God through faith; therefore thou shalt keep thy faith, and thy faith shall keep thee, if thou have such a true faith in Christ as I have said. The means by which faith in Christ becomes §. 3 so comfortable. Now follows the third thing propounded in the handling of this Rule, which is a declaration of the means by which faith in Christ becomes so comfortable to the soul: and I say that this comes to pass by the power of the holy Ghost, Rom. 15.13. john 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 object thereof, which is jesus Christ, the meritorious cause and fountain of all spiritual consolation. 2. Cor. ●. 3, 4, 7. Secondly, by reason of the goodness, sweetness, and comfortableness of the things themselves, which faith believes, and which are promised in the Word, viz. justification or forgiveness of sins, grace or sanctification in this life, and glory in the life to come, freedom from the guilt of sin original and actual, and from the curse of the Law thereby; and adoption to be the sons of God, and heirs of the kingdom 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 chief these: 1. Because these comforts are in the Word promised to true believers: therefore may they be attained by seeking after them. 2. Mat. 5.4. & 11.28, 29. 2. Cor. 1.4.7. Because the faithful in time past have enjoyed them, as may be seen in job, 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. Christian's must labour for the comforts of faith, in regard of the necessity of them; which appears by this, in that, if they have these comforts in their souls, they are happy, if they had no comfort in the world beside, 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 excellency of them, in that they fare surpass all other joys and comforts; for they are not sensual, corporal and sinful, but holy, pure, and spiritual, not utterable and worldly, but unspeakable and glorious; not fading, 1. Pet. 1.7. but permanent and durable, such as shall never be taken away, joh. 56.22. but shall do them most good when they have most need. §. 6 The means of attaining spiritual comforts by faith in Christ. In the fift place, I am to show how Christians should labour in the use of means to attain these comforts, and what means they should use to that end. The means are, 1. An emptying of our hearts of all love of worldly, carnal, and sensual joys, comforts, and pleasures. 2. A feeling of the want of these spiritual comforts. 3. A knowledge of the necessity and excellency of them. 4. An hungering and thirsting, even an earnest desire of them. 5. A continual reading, hearing, and meditating on the promises of the Word, and the comforts thereof. 6. A diligent and continual use and meditation of the Sacraments of the Gospel, which are the spiritual nourishment of our souls to eternal life. 7. And lastly, a frequent, and fervent use of prayer to God for his blessing upon the means, that our hearts may be ravished with these holy and heavenly joys and comforts, according to the necessity, and excellency of them. §. 7 The application of this Rule. Now come I to conclude this Rule, 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 carnal Gospelers, who imagine in their hearts, and speak with their mouths, that there is no joy 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 joys. Indeed to sinful and carnal pleasure it is, but not to all pleasure and joy: for godly men have a liberty to partake in many lawful 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 joys, they are unspeakable and glorious; though wicked men cannot (as long as they continued 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 justly reproove many professors in the Church, and carnal Gospelers, that do not labour for them, though they are to be had; and though being had, they be so necessary and excellent. The reason is, because they are sensual, and their hearts are so stuffed with carnal joys, and taken up with worldly pleasures, that there is no room for holy, spiritual, and heavenly joys to lodge and harbour. Let such men take heed that go on in the eager pursuit of them, and careless 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 only. 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 being the cause, root, and fountain of them, as hath been showed in the second Section of this Chapter. Lastly, it serves to exhort us all to labour for these comforts, and to examine ourselves, whether we labour for them, and hunger after them. If we do not, then are we sensual and carnal either in whole or in part, according as we are negligent of them: let us therefore reprove ourselves for this neglect, and fear that as yet we have not the saving faith itself. Indeed, if either there were no comforts to be had by a saving faith; or if these comforts were but mean; or if they were not durable, then might we have some plea for our negligence in getting a saving faith, and the comforts of it: but seeing they are possible to be attained; being attained, they are worthy to be enjoyed; being enjoyed, they are permanent and may be kept: therefore are we most worthy of sharp reproof, if we labour not for them. But if on the other side, we found by trial, that in some measure we feel these comforts, whereby we taste how sweet the Lord is to us, then have we reason to assure ourselves we have a saving faith indeed, as also we have good encouragement further to apply them to our souls; which if we do, we shall not need to fear again unto bondage, Rom. 8.15. or despair, though happily sometimes we may found some discomforts in our souls, by reason of former sins not sound enough repent of, or later sins not carefully prevented. For first, what though Satan tells thee thou art a sinner? yet God tells thee in the Word, that by faith in Christ's death and righteousness, thou art accounted as righteous in God's sight: for Abraham trusted in Christ, Rom. 3.3. and it was imputed to him for righteousness: Philip. 3.9. and so was S. Paul accounted righteous, by the righteousness of God which is faith in Christ. Secondly, what though Satan tell thy conscience, thou art a transgressor of Moses Law, and therefore that thou art liable to the curse? yet God tells thee in the Word, that from all things from which thou canst not be justified by the Law of Moses, every one that believes in Christ is justified: 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 nailed it to his Cross. 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 mean time that execution is stayed; and that Christ hath procured a pardon for thee; for whosoever believes in jesus Christ, shall receive remission of sins: Act. 10 43. yea if thou believest in Christ, joh. 3.33. thou hast this pardon under seal: thou hast everlasting life, and shalt not come into condemnation, and art passed from death to life. john 5.24. Lastly, what though Satan object against thee, that thou must die, and after death come to judgement? yet will the Lord tell 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 unbelievers, 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 Devil: and Christ is risen from the dead, and hereby is become the first fruits of them that sleep. Only labour for these comforts in the use of the means 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, fear not, but be of good cheer, 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 heaviness endure for a night, Psal. 30.5. yet joy and comfort will come in the morning. And so much for the seventh Rule, I now come to the 8. and last. Rule 8. THE EIGHTH RULE. CHAP. XI. Whether dost thou use the means to grow in Faith, and to strengthen it? IN the handling of this Rule, I will observe this method, and declare these points: 1. I will show, that Christians must strive to strengthen their faith. 2. I will propound some Reasons to induce them to strengthen their faith. 3. I will direct them to the means, by which they may learn how to strengthen it. 4. I will declare, that if they labour in the use of means, they may strengthen it. 5. And lastly, I will apply this Rule, and exhort the Reader to try himself by it. §. 1 Christians must labour to strengthen their faith. That Christians must labour to strengthen their faith, appears by the Word of God. First, in Paul, where he exhorts the Colossians to be rooted and built up in Christ, and strengthened in the faith; Col. 2.7. showing 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 themselves like men, and be strong? Secondly, in Peter, where he exhorts the Christian and believing jews, to grow in grace, 2. Pet. 3. and in the knowledge of our Lord and Saviour jesus 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 spiritual strength to a perfect man in Christ, even to the measure of the fullness of the age of Christ. Ephes. 4.13. Lastly, this is taught us by the Word of God in judes' Epistle, Verse 5. where he exhorts the Christian Israelites to edify one another in their most holy faith: jude ver. 20. intimating that it is not enough to have the foundation of faith laid in us, except we be further edified and built up 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 these three plain Texts are sufficient to persuade any reasonable man to labour to strengthen his faith; yet for a better enforcing of this point, I will add some reasons why they must so do, whereof some are taken from the necessity 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 weak and imperfect, and therefore hath need to be strengthened; for we know in part, 1. Cor. 13.9. we believe in part; Simil. so that as men do therefore take food and Physic for the strengthening of their bodies, because they are frail, weak and mortal; so therefore should Christians use the means of spiritual food and Physic, for the strengthening of their souls unto eternal life; namely, because their faith is weak for the most part. My second Reason that proves it it necessary for Christians to strengthen their faith, is drawn from the consideration of Satan's malice, who useth all means to weaken it; yea, quite to subvert and overturn it (if it were possible) as may be seen in the case of Peter, who was winnowed by Satan, Luk. 22.31. that his faith might fail. For I demand, if a house begin to sink or reel of one side, Simil. will we not put under some shore to prop it up? Or if any man question the Title of Land we have purchased, will we not search Records, and use means to strengthen our Title? Or if an enemy lay siege to a City to conquer it; or a thief seek to break into an house to rob it: will not the Inhabitants of that City, or that house, fortify and defend it? if they do not, they are worthy to be made Vassals, and be spoiled of their goods. Even so, when Christians do know that Satan labours to weaken their faith; yea, wholly (if it were possible) to subvert it, they have reason to strengthen the same, specially, seeing by faith we stand in the grace and favour of God: by being steadfast in the faith, Gal. 5.22. we resist Satan: seeing faith is our victory, 1. Pet. 5.8. 1. job. 5.4. whereby we overcome the world: seeing faith is a breastplate, or Corslet, 2. Thes. 5.8. whereby we bear off all the strokes of Satan, that they cannot hurt us to death; yea, it is the Shield and armour of proof, whereby we quench all the fiery darts of the Devil, Ephes. 6.17. that they cannot wound us unto damnation. The third reason enforcing a necessity of strengthening our faith, is taken from the consideration of the nature and condition of the life of Christians in this world, which is subject by afflictions, to many trials that require strength of faith to undergo them, and to make use of them, that we fail not under them. For upon this ground Paul exhorts the Christians at Antioch to continued in the faith; Act. 14.22. because we must through many tribulations, enter into the Kingdom of Heaven: and upon the same ground Paul sends Timothy to the Thessalonian Christians, to establish and comfort them in their faith, to the end they might not be moved by the afflictions of those times, which he told them beforehand they must suffer, 1. Thes. 3.2, 3, 4. And no marvel: for when the stormy tempests of affliction and persecution beaten upon us, how shall we be able to stand, if we be not deeply founded on a Rock? 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 weakness of our faith, we labour not in the use of means to strengthen it. The second ground of Reasons to persuade 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 we use means to strengthen our faith, we shall increase our spiritual comfort; for the stronger our faith is, the stronger is the consolation, the sweeter are the comforts, and the more permanent are the joys of our souls, that proceed from our saving faith within us. The second benefit of strengthening our faith is, that hereby we shall find in us the more, and the more lively 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 down from the death and Resurrection of Christ, dwelling in our hearts by faith, Ephes. 3.17. more strength to dye to sin, and to walk in newness of life. The third and last benefit of strengthening our faith, is, continuance and perseverance in the faith, whereby we shall come to attain to the end of our faith, which is the salvation of our souls. For we shall be presented, holy and unblameable before God at Christ's second coming, Colos. 2.21. if we continued in the faith, rooted and settled, and be not moved away from the hope of the Gospel. §. 3 What be the means of strengthening our Faith. But though we know we are commanded to use means to strengthen our faith, and the reasons why: yet if there be no means to strengthen it, how shall we strengthen it? It remains therefore in the next place, that I show what the means be which God hath ordained for that end. And of these, the first is, the continual hearing of the Word, which is the object of a saving faith, viz. the Gospel. For to this end doth Paul commend the Ephesians to God, Act. 20.31. and to the Word of his grace, to the end they might be built up thereby. And for that end he desires to see the Romans, whom he had by preaching at first converted to the Faith, Rom. 1.11. that he might bestow upon them a spiritual 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 this end doth Peter command the Christian jews, as new born babes, 1. Pet. 2.2. to desire the sincere milk of the Word, namely, that they might grow thereby: Heb. 4 12. for the Word is lively and mighty in operation, Act. 20.32. and able to strengthen it; and beside, it is a fit means to strengthen our faith; because it was the means whereby it was at first begotten in us. The second means to strengthen our faith, is the frequent use of the Sacrament of the Lords Supper. For if Circumcision were a seal of the righteousness 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 mean, that the Sacraments confirm the promise of the Gospel in itself, nor in respect of God, but in regard of us, who by reason of our weak faith, stand in need of the confirmation thereof, and who without it, should not be so sure of obtaining salvation by faith in Christ, as otherwise with it we are: And therefore (me thinks) hath the Lord jesus ordained specially one of the Sacraments of the New Testament in a Supper, and in Bread and Wine; not only to teach us, that now he hath put an end to all the carnal & fleshly sacrifices & offerings of the Law, by this Bread and Wine representing himself: but also to teach thereby, Psal. 104.14.15. that as Bread and Wine do naturally nourish our bodies: so the benefits of the body and blood of Christ crucified comfort our souls; and not so only, but that the ordinance of the Lords Supper doth also nourish, increase, and strengthen our faith in the death of the Lord jesus Christ, there represented for the further assurance of our salvation thereby; even as those creatures nourish our bodies. The third means of strengthening our faith is the frequent use, and fervent exercise of Prayer to God, in the name of Christ, the object of our faith. This the Apostles knew, and therefore do they all pray to the Lord, Luke 17.5. to increase their faith: and this the poor man in the Gospel knew also; and therefore having said, Mar. 9.24. Lord, I believe, he prays in the next words, as in one breath, Lord, help my unbelief: & no marvel for if Prayer be a means to obtain a blessing of strength, to the means that God is pleased to give us for the preservation of our corporal strength, and bodily life: 1. Tim. 4 4. then well may it be a mean to obtain strength to our faith, wherein consists our spiritual strength. If Prayer be a mean to strengthen the faith of other Christians, 1. Thes. 3.10. Phil. 1.9. and to confirm in them other graces, then why should it not be a means to strengthen our faith in Christ, and to increase it for the further comfort of our souls in Christ, in whom our faith is fixed? The fourth and last means that I will mention for the strengthening of our faith, is the meditation on the power, truth, goodness, and mercy of God, in performing of his promises made unto us in jesus Christ, both of grace and glory; specially for spiritual blessings in heavenly things: for hereby we are the rather assured that he is able and willing to make them good. For as the consideration of the honesty and sufficiency of a man that makes us a promise of any thing, Simil. gives us good encouragement to believe we shall have it, and make us with patience to expect it: even so the meditation of God's power, truth and goodness, 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 That Christians may strengthen their faith by these means. §. 4 But though these be means that in themselves be powerful to strengthen our faith: yet if it be doubtful whether they will take effect accordingly, we shall have little heart to use them: therefore am I in the fourth place to show, that if Christians do use these and the like means for the strengthening of their faith, in manner and measure as they should, they may confirm it hereby, and that they shall find the same by God's blessing effectual to that end; for being Gods ordinances, why should they not be effectual to God's ends, for the good of God's people? And this shall appear: 1. By the promises of God, 2. By the examples of the godly. The promises are general or special. General, Math. 7.7. that they that ask and seek, shall found and have. Special as namely, that of Saint Paul, 2. Cor. 9.8. where he saith, The Lord shall 'cause all grace to abound to the faithful; and that the righteousness of God is revealed from faith to faith, Rom. 1.17. that is, from one measure of faith to another; and that of Christ's fullness we all receive grace for grace. joh. 1.16. This point likewise is made plain by the examples of the godly in the Word, whose faith hath been strengthened by these means, as namely, the Christian jews, who are said to be rich in faith. jam. 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 himself the father of the faithful, Rom. 4.20. who was strong in the faith. And yet for all this, I would not have men to judge, as if I meant that all Christians, by the use of the means, shall attain unto a like measure of the strength of faith; for that is not to be expected: but that they shall attain unto such a measure of spiritual strength thereby, as shall be able to support them from final falling away from 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 thyself, good Reader, whether thou dost with care & conscience, with diligence & continuance, use the means prescribed or no: if thou do not, it is to be feared, either thou hast no faith at all; and than it is no wonder thou do not labour to strengthen it, (for thou canst not strengthen that which is not) or that it is such a one, that will prove weaker every day than other, for want of spiritual means to strengthen it. For I demand, Job 8.11. Mat. 13.5. can a bulrush grow without water; or seed 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 souls. And therefore as men in the world, Simil. Merchants and Tradesmen, do not content themselves with a little wealth or stock, but strive and labour to increase it, to hundreds or thousands; so do not thou content thyself 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 Satan's great malice, to overturn it. But if on the other side, thou find in thyself a desire of thy heart, an endeavour of thy mind, and an use of the means to strengthen thy faith, then persuade thyself 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 thyself thine own Calling and Election, and workest out thy salvation with fear and trembling; thou takest heed to thyself, Heb. 3.12. that there be not in thee an evil heart of infidelity to departed away from the living God, and therefore art thou like to abide and continued: for blessed is he that feareth always. Likewise it argues thou hast an eye to the Lord for help, and to his ordinance for strength, by means whereof, thou mayst well in faith expect it, and found it, to the end that hereby being strengthened in thy faith, thou mayst be faithful to the death, Revel. 2.10. and being faithful to the death, thou mayst receive the crown of life; only go on still in the use of means as thou hast begun, go on (I say) as long as thou livest in this world, and be of Paul's 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 God's blessing on the means, and depend on him for the same: and he that hath commanded thee to use the means to show thy obedience to his will, & promised a blessing, Gal. 6.9. to the end thou mightest trust in him for the same, will in due time 'cause thee to reap of the fruit, if thou faint not, 1. Cor. 15. vlt. knowing this assuredly that thy labour shall not be in vain in the Lord. And so I come at length to the conclusion of my Treatise. At length, after many paces, and passages, I am drawing on to my journey's end, (that is) toward a conclusion of my Discourse of the trial of faith: wherein, as largely as was needful, as plainly as for me was possible, and as sufficiently as God enabled me; I have laboured to persuade and encourage Christians, to examine themselves whether they have a saving faith. To persuade them, I have proved the point, by alleging reasons for it, and cleared it by answering objections against it: by which it may appear it is necessary to be done. And to encourage men thereunto, I have set down certain rules to direct them how they may try their faith, and exhorted to the trial of it by those rules: by which it may be discerned that it is possible to be done. It remaineth, that as a Traveller, after a hard journey, I sit me down: (that is) that I finish the whole Work, and having done, that I make an end. And wherewithal shall I do 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 in jesus Christ to accept of these my poor labours in his Vineyard, and to bless them to the good thereof: As also with an humble thanksgiving to the same eternal Majesty, (God blessed for evermore) for health & strength of body, whereby I have had opportunity, and for some measure of understanding in the mystery of Christ, whereby I have had ability to writ this Treatise. For this cause I bow my knees unto the Father of our Lord jesus 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 strengthened with might by his Spirit in the inner Man, that Christ may devil in your hearts by faith: that ye 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 love of Christ, which passeth knowledge: that ye might be filled with all the fullness of God. Now unto him, that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us: unto him be glory in the Church, by jesus Christ, throughout all ages, world without end. Amen. FINIS. The Table. A. WE are not justified by being assured of salvation. 148. Assurance of salvation: see faith. B. Believing. See faith. What blessedness is promised in the Gospel. 110. C. Tender Consciences not to be wounded. 153. D. Many kinds of Despair, 68 to 71. Why lesser despair, 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 material 101.113. The formal. 102.113. The small. 110.113. The moving 100.101. The imstrumentall. 206. to 213. The ground or foundation of it. 111. to 114. The object of a saving faith. 109. The subject or place in the soul where it is, 60.126. Faith in Christ doth save. 108. How it saves. 195. to 198. Why it saves. 198. How we may be persuaded it will save. 176 Only faith in Christ is the condition of the Gospel. 32.147.150. The act of faith by which we are justified, 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 than believing the truth of God's Word. 118. It goes before the assurance of salvatian. 145. to 148. Men are prepared to believe in Christ. 219. How they are prepared. 220. Legal preparations. 220. to 224. Evangelicall 224. All men are not prepared in like measure. 236. Begun repentance is a preparation to faith in Christ. Proved by six Reasons. 233.264. Cleared by 6. objections answered. 264. to 288. How fare repentance is begun before faith in Christ. 230. to 233.289. to 292. The use of it. 288. A saving faith is lively to bring forth many holy fruits. 296. What the fruits be. 297. to 310. How it becomes so effectual. 310.311. The uses of ●t. 311. A saving faith brings comforts to the soul. 319. What the particular comforts be. 320. The means by which it becomes so comfortable. 325. Why Christians should labour for the comforts of faith. 326. How they should use the means to attain the comforts of faith. 328. It assures us of the efficacy of the Gospel in us. 45. that Christ is in us. 47. Of our salvation. 323.142, etc. It never fails. 12.16.22.23. It continues after this life. 37. Every one hath not a saving faith, 14.16. few have it. 15. Every faith is not a saving faith, 11. to 14. only 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, proved by 12. Reasons. 6. to 52. cleared by answering 7. objections. 52. to 89. The definition of a saving faith given by some Lutherans, confuted by five Arguments, and their chief reasons answered. 138. to 172. Faith (as it justifies 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 chief Arguments answered▪ 125. to 137. A saving faith is not only an assent to the truth of the Word. ibid. 117. All the faith which the Church of Rome requires to salvation, is, that Catholics assent to the truth of the Word. 116. We must strengthen our faith. 334. We may. 344. Reasons why. 335. Means whereby. 340. G. Christian's must try their graces. 30. The Gospel is the ground or warrant of faith in Christ. 111. I. justification. See faith. K. Knowing Christ, put for believing in Christ. 164. L. Love is a fruit of faith. 304. We must try it. 31. M. Miracles were done to confirm our faith in Christ, as well as our belief of the Gospel. 134.135. P. Carnal professers must not be nouzled up in presumption of their salvation. 156.157. It is not enough to salvation, to come of religious Parents. 56 R. Repentance is begun, before faith in Christ. 106. We must try it. 31. S. All men shall not be saved. 16. All true believers shall certainly be saved in the end and event. 168. whereon the certainty of salvation depends 169 T. God tries our faith. 17. Satan tries it 20. Heretics try it. 26. Texts of Scripture alleged, and in part expounded by occasion. Math. 21.32. Fol. 238 Luk. 18.8. Fol. 15 joh. 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. joh. 4.16. Fol. 163 Faults escaped. p. for page: l. for line: r. for read. PAge 8. lin. 18. after command, put them. p. 43. l. 5. for whereas, read 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. sins. & l. 17. for sins, 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. profess. p. 255. l. ult. for only read duly. 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.