A tryall of faith by the touch-stone of the Gospel, the word of faith. Whereby Christians may discerne whether or no, they have a saving faith. First preached in the parish church of St Nic. Col. Abby London, by William Chibald pastor there; and now published for the further benefit of that his congregation, and all other that confesse with their mouth the Lord Iesus, and with their heart beleeve on him vnto salvation.
that so the tryal of their Faith, which is much more precious then Gold that perisheth, (though it be tryed in the fire) may be found vnto their prayse,
that so the trial of their Faith, which is much more precious then Gold that Perishes, (though it be tried in the fire) may be found unto their praise,
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and answer some Obiections, that may be brought, to disswade them from it. The Reasons to perswade Christians to try their Faith, shall bee referred to three heads.
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.
and each Reason shal be distinguished into a seuerall Section in the same Chapter. The Equity shall bee declared in the second Chapter, by two Reasons:
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:
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The Obiections that may be brought, to disswade Christians from the tryall of their Faith, shall be reduced to three Heads likewise: first, the Needlesnesse: secondly, the Inconveniency:
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:
The deemed Inconveniencie of it shall bee answered in the fift Chapter: wherein shall bee comprehended two Obiections, with the answer therunto in two Sections.
The deemed Inconveniency of it shall be answered in the fift Chapter: wherein shall be comprehended two Objections, with the answer thereunto in two Sectis.
In the meane while, let me craue, and obtaine pardon of the learned Reader, for more then ordinary plainenesse, in handling the points conteined in the first Booke:
In the mean while, let me crave, and obtain pardon of the learned Reader, for more then ordinary plainness, in handling the points contained in the First Book:
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CHAPTER I. Of the Necessitie of the triall and examination of our Faith. REASON 1. It is necessary for Christians to examine themselues whether they haue a sauing Faith:
CHAPTER I. Of the Necessity of the trial and examination of our Faith. REASON 1. It is necessary for Christians to examine themselves whither they have a Saving Faith:
because the Word of God exhorts them to this Tryall and examination. THE reason is good, because though wee discerne not the reason why God should command,
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,
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and more cleerely, by the words of Saint Paul (the Text at large expounded in the Preface) Examine your selues whether you be in the Faith, proue your owne selues :
and more clearly, by the words of Saint Paul (the Text At large expounded in the Preface) Examine your selves whither you be in the Faith, prove your own selves:
For why should not Christians now examine themselues whether they bee in the Faith; as well as Christs Disciples, and the Christian Corinthians did in those dayes?
For why should not Christians now examine themselves whither they be in the Faith; as well as Christ Disciples, and the Christian Corinthians did in those days?
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in as much as the Disciples for not hauing, or not vsing their miraculous faith, could haue bin but drowned in the Sea, which is but a bodily destruction:
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:
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But Christians for not having or not using a saving faith, shall be drowned in perdition and everlasting destruction both of Soule and Body for ever, which is the second death.
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.
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Or if any chance to reply vpon the latter proofe, out of the Epistle to the Corinthians, that it is not sufficient, either because it is not a command: but an exhortation onely;
Or if 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;
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First there is no difference in respect of obedience betwixt an exhortation to a Morall religious Christian Duty, (such as this is) and a flat precept, that directly commands the practise of it, as appeares by this instance.
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.
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Secondly, because Christians ought to obey such exhortations, as well as precepts, as is plaine by another place of the same Apostle, where hee saith, Wee beseech you Brethren, and exhort you by the Lord Iesus, that as you haue receiued of vs how you ought to walke,
Secondly, Because Christians ought to obey such exhortations, as well as Precepts, as is plain by Another place of the same Apostle, where he Says, we beseech you Brothers, and exhort you by the Lord Iesus, that as you have received of us how you ought to walk,
Secondly, because the Apostle speaking of the writings of the Old Testament, saith, that whatsoever was written afore-time, was written for the learning of the Churches in the Apostles time;
Secondly, Because the Apostle speaking of the writings of the Old Testament, Says, that whatsoever was written aforetime, was written for the learning of the Churches in the Apostles time;
and therefore Pauls commandement, or exhortatiō, to will the Corinthians to examine themselves whether they were in the Faith, doth binde us, who are Christians now,
and Therefore Paul's Commandment, or exhortation, to will the Corinthians to examine themselves whither they were in the Faith, does bind us, who Are Christians now,
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as they were (and consequently all Christians to the worlds end) to the practise of the same dutie of examining our selves whether wee be in the Faith.
as they were (and consequently all Christians to the world's end) to the practice of the same duty of examining our selves whither we be in the Faith.
I answere, It is to no purpose, because the exhortation of the same Apostle Paul to the same Corinthians, where hee wils them to examine themselues before they come to eate of the bread, and drinke of the Cup of the Lords Table, was given vpon a particular occasion of their unreverend, unbrotherly,
I answer, It is to no purpose, Because the exhortation of the same Apostle Paul to the same Corinthians, where he wills them to examine themselves before they come to eat of the bred, and drink of the Cup of the lords Table, was given upon a particular occasion of their unreverend, unbrotherly,
and profane comming to the Lords Table then, as appeares by comparing the 17, 18, 19, 20, 21, 22, 33, 34 Verses of the eleuenth Chapter of the Epistle to the Corinthians :
and 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 so much for the first Reason of this Doctrine, and the Confirmation thereof. The second followes. REASON 2. It is necessarie for Christians, to examine themselues, whether they be in the Faith:
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, whither they be in the Faith:
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but because euery faith is not a sauing faith (as shall bee proved God willing by and by) therefore it is necessary for Christians to examine themselues whether they haue a saving Faith.
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 whither they have a Saving Faith.
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Secondly, a saving faith never failes, for Christ hath prayed for it that it might not faile, and they that haue it, doe not draw backward unto perdition ;
Secondly, a Saving faith never fails, for christ hath prayed for it that it might not fail, and they that have it, do not draw backward unto perdition;
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For the Holy Ghost affirmeth, that the Lord at the Day of Iudgement will say to many of thē, who by a miraculous faith haue cast out divels and done greatworks:
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:
because hee speakes of an unfained loue in others; and exhorts the Romanes that their loue may bee without dissimulation. Now not a counterfet, but an unfained; not a rotten:
Because he speaks of an unfeigned love in Others; and exhorts the Romans that their love may be without dissimulation. Now not a counterfeit, but an unfeigned; not a rotten:
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let us therefore take uiew of another reason, that will proue the necessitie of this tryall of Faith, and it is this. REASON 3. It is necessarie for Christians, to examine themselues, whether they haue a saving faith:
let us Therefore take view of Another reason, that will prove the necessity of this trial of Faith, and it is this. REASON 3. It is necessary for Christians, to examine themselves, whither they have a Saving faith:
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but because every one that comes into the world, hath not a saving Faith, (as shall be proved by and by with Gods help) therefore it is necessarie to examine our selues whether we haue a saving faith.
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 our selves whither we have a Saving faith.
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Witnesse many of the Iewes, to whom it was a stumbling blocke. How shall we then thinke they can haue a saving faith, which is more excellent and more peculiar to the Elect of God?
Witness many of the Iewes, to whom it was a 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?
for hee shall finde it in many that shall bee alive at Christs comming, who shall bee caught vp in the clouds with them that haue dyed in the faith of Iesus, to bee ever with the Lord ;
for he shall find it in many that shall be alive At Christ coming, who shall be caught up in the Clouds with them that have died in the faith of Iesus, to be ever with the Lord;
Fifthly, and lastly, all men haue not a saving faith; because the Apostle speakes of some that make shipwracke of faith, 1. Tim. 1.19. of some that depart from the faith, of some that deny the faith, 1. Tim. 5.8. of some that cast off their first faith :
Fifthly, and lastly, all men have not a Saving faith; Because the Apostle speaks of Some that make shipwreck of faith, 1. Tim. 1.19. of Some that depart from the faith, of Some that deny the faith, 1. Tim. 5.8. of Some that cast off their First faith:
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because they are founded on the Rock Iesus Christ, who never failes those, that by faith put their trust in him, and because their whole spirit, soule and body, are preserved blamelesse,
Because they Are founded on the Rock Iesus christ, who never fails those, that by faith put their trust in him, and Because their Whole Spirit, soul and body, Are preserved blameless,
So that the consideration of this, that every one hath not a saving faith, doth easily proue it necessarie for us, to examine our selves whether wee haue a sauing faith;
So that the consideration of this, that every one hath not a Saving faith, does Easily prove it necessary for us, to examine our selves whither we have a Saving faith;
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And thus much for the third Reason, the fourth followes. REASON 4. It is necessary that Christians try their faith, and examine themselves, whether they haue a saving faith:
And thus much for the third Reason, the fourth follows. REASON 4. It is necessary that Christians try their faith, and examine themselves, whither they have a Saving faith:
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Indeed God is pleased (speaking in the Word after the manner of men for our capacitie) to take notice of the truth of our faith, upon the tryall thereof,
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 appeares in the booke of Genesis, where, after Abraham had obeyed Gods commandement in offering to kill his Sonne (which commandement he gaue him for the Tryall of his faith) hee saith, Now I know that thou fearest God, seeing thou hast not withheld thy Sonne, thine onely Sonne from mee :
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 Says, Now I know that thou Fearest God, seeing thou hast not withheld thy Son, thine only Son from me:
yet is the faith of the weakest Christians the same in nature with Abrahams. And though hee tryes no mans faith aboue his strength, but will with the tryall make a way to escape, that they may be able to beare it.
yet is the faith of the Weakest Christians the same in nature with Abrahams. And though he tries no men faith above his strength, but will with the trial make a Way to escape, that they may be able to bear it.
to perswade wherevnto, this shall bee the fifth Reason. REASON. 5. It is necessary that Christians try their Faith, and examine themselves concerning it: because Satan will try them.
to persuade whereunto, this shall be the fifth Reason. REASON. 5. It is necessary that Christians try their Faith, and examine themselves Concerning it: Because Satan will try them.
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For hath not an housholder reason to shut and make fast his doores, when he knowes a thiefe will breake them open? and a rightfull King, to fortifie his Realme,
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,
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and them faile of their saluation, (if it were possible) I proove, not onely because he tryes their continency, to the end they might fall into uncleannesse:
and them fail of their salvation, (if it were possible) I prove, not only Because he tries their continency, to the end they might fallen into uncleanness:
and their patience, to the end they might murmure against God, (therefore much more their Faith beeing a more excellent and necessarie grace then they) but I proove it most plainely by the words of our Sauiour Christ to Peter, where he saith, Simon, Satan hath desired to winnow you as wheate,
and their patience, to the end they might murmur against God, (Therefore much more their Faith being a more excellent and necessary grace then they) but I prove it most plainly by the words of our Saviour christ to Peter, where he Says, Simon, Satan hath desired to winnow you as wheat,
And by the words of Peter to all Christians, where hee exhorts them to be sober and watch, because their enemy the divell, goes about like a roaring Lyon, seeking whom he may devoure, whom resist stedfastly in the Faith.
And by the words of Peter to all Christians, where he exhorts them to be Sobrium and watch, Because their enemy the Devil, Goes about like a roaring lion, seeking whom he may devour, whom resist steadfastly in the Faith.
he understands, that by Faith, we recover our selves out of the snares of the divel, and that by it we are iustified frō all things, from which wee cannot be iustified by the Law of Moses:
he understands, that by Faith, we recover our selves 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 perswade us, either not to beleeve at all, by causing us to stumble at the difficulty of the points of Christian Religion that are to be beleeued;
and Therefore does 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;
and magnitude of our sinnes, and that we haue no Faith at all, because we doe not so sensibly feele in our hearts, the comforts of Faith, which are peace of Conscience,
and 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,
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Indeed it is true, (bee it written to the glory of the free grace of God, whose gifts and calling are without repentance, and to the sure comfort of the faithfull, whom the Lord loves to the end, hauing once loved them ) that Satan neither by these,
Indeed it is true, (be it written to the glory of the free grace of God, whose Gifts and calling Are without Repentance, and to the sure Comfort of the faithful, whom the Lord loves to the end, having once loved them) that Satan neither by these,
nor by any other meanes, can ouerturne the Faith of Gods children, because it is founded on the Rocke Iesus Christ, who hath also prayed that their Faith might not faile,
nor by any other means, can overturn the Faith of God's children, Because it is founded on the Rock Iesus christ, who hath also prayed that their Faith might not fail,
to the practise of which, that Christians may bee the rather exhorted, this shall bee another Reason. REASON 6. It is necessary, that Christians examin themselues, whether they be in the Faith:
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, whither they be in the Faith:
where hee wils the Christian Iewes that had received the faith, to bee alwayes readie to giue an answer to every man that asked them a reason, of the hope that is in them. Whence I thus argue:
where he wills the Christian Iewes that had received the faith, 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:
So that the faith, and hope of Christians, being the same now, which then it was, the causes of rendring a reason of our faith and hope now, remaining the same which then they were; (namely, the glory of God, the profite and encouragement of others,
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,
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For if we try not our faith, how shall wee be sure wee haue the true faith? we may easily be seduced so a false faith, by false prophets, that may set vpon us, whereof there bee many, of many kindes in these dayes.
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.
which teacheth us that even now there bee some Iewish Heretikes that would seduce the world to become Iewes againe, to make difference of meates for conscience sake;
which Teaches 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;
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And by these Iewish Hereticks many in these dayes haue beene dangerously seduced, and I am afraid that the instruments thereof haue hardly yet made amends for the harme they haue done in that kinde.
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 amends for the harm they have done in that kind.
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Secondly, in these dayes, there bee many Popish Heretikes, multitudes of Iesuites, and Priests, that swarme like Locusts in every corner, that would haue us to turne backe againe to the Egypt of Rome, to revolt to Popery, to turne Catholikes,
Secondly, in these days, there be many Popish Heretics, Multitudes of Iesuites, 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,
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and to defile our garments, that haue beene washed from these filthy abominations. It was once said of false prophets, that they goe in sheepes cloathing ;
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 clothing;
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 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,
to the end they may see how unsound and unsavoury it is, and how unlike it is to the doctrine and conversation of the Prophets and Apostles of the Lord Iesus:
to the end they may see how unsound and unsavoury it is, and how unlike it is to the Doctrine and Conversation of the prophets and Apostles of the Lord Iesus:
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the tryall of Heretikes by teaching false doctrine, being a meanes to seduce, and the tryall of our owne faith, by examining our selves concerning it, being a meanes to keepe us from being seduced:
the trial of Heretics by teaching false Doctrine, being a means to seduce, and the trial of our own faith, by examining our selves Concerning it, being a means to keep us from being seduced:
what remaines, but that Christians labour to try their faith, to the end they may not be seduced to a false faith? And so much for those Reasons that prove it necessary for Christians to try their faith.
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.
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and of them all, it is the most necessarie 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.
and of them all, it is the most necessary for them, and their salvation; (as shall be proved by and by) and Therefore does most deserve the care and labour that is to be taken about it.
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But yet doe not heartily, resolutely and constantly, for conscience sake to God and his Word, forsake the practice of all their pleasurable and profitable sinnes, reiecting the Divels suggestions in the beginning,
But yet do not heartily, resolutely and constantly, for conscience sake to God and his Word, forsake the practice of all their pleasurable and profitable Sins, rejecting the Devils suggestions in the beginning,
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yet he requires none of them all severally, or iointly, as conditions of the Covenant by which wee claime title and interest to the good things promised therein, which are chiefely Iustification, and Glorification;
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;
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In like manner, if Adams posteritie since the Fall, could possibly fulfill the Law of Moses, (which yet is impossible ) they should certainly live by it,
In like manner, if Adams posterity since the Fallen, could possibly fulfil the Law of Moses, (which yet is impossible) they should Certainly live by it,
yet is not that life, the life of glory with Christ, because the Apostle plainely saith, that the Law cannot giue it, in as much as it is an inheritance.
yet is not that life, the life of glory with christ, Because the Apostle plainly Says, that the Law cannot give it, in as much as it is an inheritance.
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but it is not because our Love, Charitie, or Righteousnesse that wee performe, can procure it. (For that which the Law requires, is absolutely perfect, but ours is wholly imperfect.
but it is not Because our Love, Charity, or Righteousness that we perform, can procure it. (For that which the Law requires, is absolutely perfect, but ours is wholly imperfect.
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the better to assure them thereof, or because they are effects and fruits of the faith it selfe, by which they shall live in Heaven, the rather to assure them that their faith is not a false and dead faith;
the better to assure them thereof, or Because they Are effects and fruits of the faith it self, by which they shall live in Heaven, the rather to assure them that their faith is not a false and dead faith;
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First, in that hee speakes of that faith, the use and power whereof was to remoove Mountaines, verse 2. Secondly, in that it is ioyned with other miraculous gifts,
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 prophesie in the same Verse, which every iustified Beleever in those dayes had not; and therefore were they extraordinarie.
as with the gift of knowing all secrets, with the gift of tongues, and of prophesy in the same Verse, which every justified Believer in those days had not; and Therefore were they extraordinary.
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why faith is more excellent then love; and three to one is great oddes. Thirdly, in respect of continuance, Love is not simply more excellent then a saving Faith,
why faith is more excellent then love; and three to one is great odds. Thirdly, in respect of Continuance, Love is not simply more excellent then a Saving Faith,
for there is no use of it any more, when once the soule is in actuall possession of heaven: (which it is immediatly, assoone as it is divided from the body by death) yet for all that,
for there is no use of it any more, 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,
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, wee had while we lived here on earth;
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, we had while we lived Here on earth;
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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 wee claime it as an inheritance, wee claime our inheritance as heires, we are heires as adopted sonnes,
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,
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therefore let vs take a little view of the necessity of a faving faith, that thereby wee may discerne how usefull and profitable it will be for us, to have a saving faith,
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,
2. Because no grace is so necessary for this life, and the life to come; by reason, that all good things whereof wee stand in need, both for this life,
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,
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and faith onely layes hold on Iesus Christ, in whom they are made, and in whom they are all, yea and Amen, and for whose sake the good things contained in the promise, are bestowed vpon vs, and sanctified to our comfort.
and faith only lays hold on Iesus christ, in whom they Are made, 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.
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For the Apostle speaking of many graces of God, necessarie to Christians for their spirituall warfare, exhorteth the Ephesians, (and in them all Christians) above all to take the shield of faith, whereby they may quench all the fiery darts of the divell ▪ which words above all, and quench all, what do they else imply,
For the Apostle speaking of many graces of God, necessary to Christians for their spiritual warfare, exhorteth the Ephesians, (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,
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but that a saving faith is more needfull then all the rest? For although by some other graces, Christians might happely quench some of Satans fiery darts:
but that a Saving faith is more needful then all the rest? For although by Some other graces, Christians might happily quench Some of Satan fiery darts:
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so of all the graces and vertuous qualities, which the holy Ghost breaths into the soules of Christians here on earth, to prepare them for happinesse in heaven, none is so excellent as a saving faith, none so necessarie as it.
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.
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and necessarie in their severall kindes, according to their severall ends, and uses, appointed them by God, the authour of them) nor yet to give unto faith, any right that is not due unto it;
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;
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and in his Word so far to grace it, above all other graces, as to make it the onely condition of the Covenant of grace that is requir'd to be had of al those that are capable of salvation;
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;
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as also, because there being good cause, why they should try other graces that are not so excellent & necessary as faith in Christ, they might thence learne, that it is equity they should try that which is more excellent and necessary then they. REASON 2.
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 then they. REASON 2.
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And that worldlings do take care, and use diligence in making tryall of earthly and worldly things, is plaine, not onely by that excuse of those men in the Gospell, who alledge for their absence from the Kings great Supper, that is,
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 Kings great Supper, that is,
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there being as great a possibility to be deceived in matters of faith, as in matters of the world, by meanes of our owne naturall ignorance, and Satans subtiltie;
there 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 subtlety;
CHAP. III. Of the benefit and profit of the Tryall of Faith. REASON 1. It is profitable for Christians to examin themselves whether they haue a saving Faith:
CHAP. III. Of the benefit and profit of the Trial of Faith. REASON 1. It is profitable for Christians to examine themselves whither they have a Saving Faith:
because by finding through examination that they haue it, they shall certainly know, that the preaching of the Gospell, hath beene powerfull in them, unto salvation.
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 finde that the Gospell hath beene powerfull and effectuall in us unto our saluation, not onely because they, in whom it is effectuall are ordained to eternall life, and are Gods sheepe, because they heare his voice ;
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, in whom it is effectual Are ordained to Eternal life, and Are God's sheep, Because they hear his voice;
And that by examination of our selves whether we be in the faith, wee shall come to finde that the preaching of the Gospell hath beene effectuall unto salvation, is plaine.
And that by examination of our selves whither we be in the faith, we shall come to find that the preaching of the Gospel hath been effectual unto salvation, is plain.
and by finding themselves to be in the faith, they should find it to haue bin effected by his Ministerie, to the end it might appeare to them that his ministery had bin effectual in thē to their saluation, and consequently, that Christ had beene powerfull in his Ministerie among them.
and by finding themselves to be in the faith, they should find 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, and consequently, that christ had been powerful in his Ministry among them.
namely, because they shall finde through examination, that the preaching of the Gospell hath beene powerfull in them to their salvation. REASON 2. It is profitable for Christians to examine themselves whether they have a saving faith, because hereby they shall certainly know that Iesus Christ is in them unto salvation. The reason is good:
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 whither they have a Saving faith, Because hereby they shall Certainly know that Iesus christ is in them unto salvation. The reason is good:
namely, unto salvation, is plaine. 1. Because the Apostle saith plainely in the Epistle to the Ephesians, that Christ dwels in our hearts by faith ▪ And secondly,
namely, unto salvation, is plain. 1. Because the Apostle Says plainly in the Epistle to the Ephesians, that christ dwells in our hearts by faith ▪ And secondly,
intimating, that by performing this duty of examination, they should finde Christ to be in themselves, to the end, they may discerne a cleere proofe of Christ in him, that is, in his Ministerie,
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 iustification of it among them, to the full satisfaction of all that seemed to make doubt of it. REASON 3. It is profitable for Christians to examine themselves whether they have a saving faith;
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 themselves whither they have a Saving faith;
because this examination will further them in the way of salvation. The reason is good; because men are bound to use all good meanes to preserue their bodily health:
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:
and the ground of this I fetch not from the Apostles words onely cited in my former reason, (when after his exhortation to the Corinthians to examine themselves whether they bee in the Faith;
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 whither they be in the Faith;
he addes in the next words, Know you not your selves, &c ? intimating that knowledge comes by examination:) but from the generall use and end of all tryall, which is more certainly to know the nature,
he adds in the next words, Know you not your selves, etc.? intimating that knowledge comes by examination:) but from the general use and end of all trial, which is more Certainly to know the nature,
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because both they that finde they haue a saving faith, shall thereby bee mooued to comfort themselves in it, in the midst of the afflictions of this life,
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,
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as appeares by this, because else the Diuell would not so labour to hinder both, lest they should understand with their hearts, and be converted, & God should heale them :
as appears by this, Because Else the devil would not so labour to hinder both, lest they should understand with their hearts, and be converted, & God should heal them:
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2. If the knowledge that we haue faith, or have it not, bee beneficiall to our soules (as hath been said) because hereby we shall be encouraged in the use of the meanes, either to get it,
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,
So that furthering Christians in the way of salvation, being beneficial to their soules, knowing that they have faith or have it not, being a furthering of Christians in the way of salvation;
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 because the Divell beeing an enemy to the practice of all good duties in generall, will in all likelihood suggest into the mindes of men, some opposition against the doing of this duty in speciall:
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:
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for the stopping of the mouthes of ignorant Cavillers, and for the better settling of the minds of conscionable learners, in the knowledge of the truth of God in this point.
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.
2. Though they certainly knew, that their forefathers lived in the faith wee now professe in England, yet can they not certainly know, that they died in the same faith, (otherwise then by the iudgement of charity, which hopeth all things, and iudgeth the best,
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 Hopes all things, and Judgeth the best,
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Thirdly, though they knew certainly, that their Ancestors and Predecessors lived and died in the faith professed in England, (which onely is the true faith) and that they came of those beleeving Parents,
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 Come of those believing Parents,
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as well as their forefathers, for what good did it to the Iewes in Christs time, that they came of the Patriarkes in former ages, to whom the promises were made,
as well as their Forefathers, for what good did it to the Iewes in Christ time, that they Come of the Patriarchs in former ages, to whom the promises were made,
and who by faith beleeved those promises, and trusted in God for the performance of them, seeing for all that, Christ saith of the Iewes in his time, that they were of their father the divell.
and who by faith believed those promises, and trusted in God for the performance of them, seeing for all that, christ Says of the Iewes in his time, that they were of their father the Devil.
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We are indeed begotten unbeleevers, or mis-beleevers, of our naturall parents, by the meanes of the sinne of Adam and Eve, the common parents of us all:
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:
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I grant, it is a priviledge, to come of beleeving parents, if parents make conscience to bring vp their children in the feare and nurture of the Lord ;
I grant, it is a privilege, to come of believing Parents, if Parents make conscience to bring up their children in the Fear and nurture of the Lord;
4. Lastly, though those that make this obiection, be professors of the true faith onely, (as all the Protestants in England are) yet will not this serve their turne unto salvation, except they proceed further;
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;
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For many there be that professe the true faith, which have it not, as Iudas, and Simon Magus, even as many that make themselves rich in shew, are poore in substance:
For many there be that profess the true faith, which have it not, as Iudas, and Simon Magus, even as many that make themselves rich in show, Are poor in substance:
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so that if the having of a saving faith consisted (as they seemed to imagine) in being able to rehearse the Articles of their Creed, I feare, many would come short of having a saving faith.
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.
and a member of Iesus Christ; for wee can know nothing to the contrarie; especially, if his life and conversation be answerable to his beliefe, and profession:
and a member of Iesus christ; for we can know nothing to the contrary; especially, if his life and Conversation be answerable to his belief, and profession:
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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 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,
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except it were true, that there were no hypocrites in the Church, who like the Scribes and Pharises, say and doe not, which cannot bee as long as wee finde it written in the Word, that many shall say, Lord, Lord, who shall never enter into the Kingdome of Heaven, and who professe they know God,
except it were true, that there were no Hypocrites in the Church, who like the Scribes and Pharisees, say and do not, which cannot be as long as we find it written in the Word, that many shall say, Lord, Lord, who shall never enter into the Kingdom of Heaven, and who profess they know God,
Secondly, many of these obiectors, that with such colours would cover their naked carelesnesse of their owne salvation, live under Ministers that would faine take the paines to examine them in matters of Religion,
Secondly, many of these objectors, that with such colours would cover their naked carelessness of their own salvation, live under Ministers that would feign take the pains to examine them in matters of Religion,
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though I haue beene an eye-witnesse where both yong and old, men and women, meane and Right Worshipfull, Masters and Servants, Parents and Children, have in the open Congregation beene catechized,
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 Catechized,
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and questioned of their Christian Faith, where they have answered readily and discreetly, to the great comfort of their Minister, their owne great credit,
and questioned of their Christian Faith, where they have answered readily and discreetly, to the great Comfort of their Minister, their own great credit,
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and examining them concerning the Grounds of Christian Religion; yet will it not follow thereupon, that therefore Christians need not to examine themselves.
and examining them Concerning the Grounds of Christian Religion; yet will it not follow thereupon, that Therefore Christians need not to examine themselves.
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Fourthly, because by our priuate and secret tryall of our owne faith, and communing with our owne hearts about it, we may be made the more ready to answere the Minister when hee shall try our faith, and examine us concerning it.
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.
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CHAP. V. Of imagined inconveniences in trying of our Faith. 1. OBIECTION answered. It is inconvenient and dangerous for Christians to try their faith, because if all Christians,
CHAP. V. Of imagined inconveniences in trying of our Faith. 1. OBJECTION answered. It is inconvenient and dangerous for Christians to try their faith, Because if all Christians,
First, though it be true, that they which have not a saving faith, may by examination come to finde that they have it not: (for the intent and event of tryall is knowledge) yet it is not true, that their finding of themselves not to haue faith, will doe them any hurt in generall,
First, though it be true, 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,
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because by considering the danger of wanting faith, and the benefit of having it, they may be perswaded to bee carefull in the use of the meanes to get it.
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.
because despaire properly taken, is of two sorts, neither of which they need to feare. The first kinde of despaire is of those, who having once had a saving faith,
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,
namely, through the sting of conscience, pricking, and piercing them with feare and terrour for the committing of some foule sinne, not soundly repented of, which was the case of David.
namely, through the sting of conscience, pricking, and piercing them with Fear and terror for the committing of Some foul sin, not soundly repented of, which was the case of David.
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and besides, neither doth it befall all the Elect, but such only, as through securitie are overtaken with some grieuous sinne, after their effectuall calling;
and beside, neither does it befall all the Elect, but such only, as through security Are overtaken with Some grievous sin, After their effectual calling;
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to which perswasion they come through Satans malice, to whom they are given over by God in this life, to be tormented in soule for the sinne against the Holy Ghost,
to which persuasion they come through Satan malice, to whom they Are given over by God in this life, to be tormented in soul for the sin against the Holy Ghost,
Secondly, they need not so much to feare this kinde of despaire, because of one Reprobate that dyes in this despaire and torment of conscience, there be millions that dye in presumption of mercy, without sense of sinne, or punishment:
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:
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lest if he should deale so roughly with all sinners in this world, they might being so pincht with terrours, seeke after the meanes of salvation, as did the Iaylor,
lest 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, as did the Jailer,
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and the Iewes, and the rather, because the presumption of Gods mercy, without the worke of Gods grace in our hearts, is a fitte meanes to feede men fat to the day of slaughter, in asmuch as it is a meanes to make men carelesse of repenting and beleeving in Christ, whereby they may come to be saved.
and the Iewes, 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 as it is a means to make men careless of repenting and believing in christ, whereby they may come to be saved.
yea, they may bee brought to a distrust in themselves that ever they shall bee able, by any goodnesse or righteousnesse in themselves, to save themselves, to which when men are brought, they may bee said in some sense to despaire, (speaking after the manner of men.) But they neede not feare either of these kindes of despaire;
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;
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Wherefore such Obiectors should learne to feare Hell, rather then Despaire, infidelitie, and carelesnesse of salvation, that are sinnes themselves more then Despaire, which is but a punishment of sinne:
Wherefore such Objectors should Learn to Fear Hell, rather then Despair, infidelity, and carelessness of salvation, that Are Sins themselves more then Despair, which is but a punishment of sin:
yet will it not follow, that hee who hath a saving faith indeed, (for of such a one is the obiection to be understood, else it is to no purpose) can come by the tryall of it, to doubt whether ever he had it or no:
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 whither ever he had it or not:
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witnesse the Apostle, who after he had exhorted the Corinthians to try their faith, saith in the next words, Know yee not your selves ? intimating, that by this tryall, they could not choose but finde,
witness the Apostle, who After he had exhorted the Corinthians to try their faith, Says in the next words, Know ye not your selves? intimating, that by this trial, they could not choose but find,
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because knowing the want of it, and feeling the danger of that want, they may thereby be moved to seeke for it, in the use of the meanes, and to obtaine it.
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.
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it may come to passe upon tryall and iudgement, that hee who thought hee had a good Title (but had it not in deede) may easily come to doubt of the Title hee thought he had;
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;
but it cannot fall out upon tryall and iudgement, that hee, who had trve right thereunto by his Deeds and Evidences, should come to doubt whether his claime were good:
but it cannot fallen out upon trial and judgement, that he, who had true right thereunto by his deeds and Evidences, should come to doubt whither his claim were good:
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Whereas on the other side, hee that had a saving faith indeed, cannot bee brought by that tryall, to doubt whether his faith were a saving Faith indeed or not;
Whereas on the other side, he that had a Saving faith indeed, cannot be brought by that trial, to doubt whither his faith were a Saving Faith indeed or not;
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So that notwithstanding this colourable pretence all Christians have reason to try their faith, those that thinke they have it, but have it not indeed;
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;
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TO this I answere: 1. that though it be true that many Lay people, and the most of ordinary Christians are simple and ignorant (the more is the pitie) yet are not all so:
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:
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yet might they learne by the light of the Word which God hath given them, to bee a Lanthorne to their wayes, and a light unto their pathes, 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 Lanthorn to their ways, and a Light unto their paths, to know how to try their faith,
yet hath God in his wisedome, bounty and goodnes, given us many learned and godly Ministers, to whom they may have recourse to instruct and direct them, in this tryall of their Faith, either by publike preaching, or private conference:
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:
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and the rather, seeing in case they have not skill enough to know the goodnes of their Gold, they will not sticke to goe to the Goldsmiths to tell them whether it want of the purity or waight thereof.
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 whither it want of the purity or weight thereof.
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yet in these latter dayes, God hath caused to shine such a cleere light of this and other truthes in bookes written in the English tongue, that by them this duty might be learned:
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:
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and lest it should bee obiected, that they never read any booke made to this end, I have penned this Treatise for their direction and instruction herein:
and lest 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:
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Ordinary Christians have trades and occupations to follow, and Shops and Warehouses to looke unto, which require a great deale of time and labour, to get wherewithall they may maintaine their Family:
Ordinary Christians have trades and occupations 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:
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as they that live onely vpon Vsury, and therefore they can make no such plea for themselves for hauing no businesse in any occupation to take vp their time;
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;
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and why then should they not spare some time from them, as willingly, for so holy a worke as the tryall of our faith? 2. Because they do not spend all their time in buying and selling of ware, in receiving and paying of money;
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;
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nor can they bee iustified herein upon this ground, any more then Martha was iustified for not hearing Christs Sermon, by pleading that shee was imployed at the same time, in dressing Christs dinner.
nor can they be justified herein upon this ground, any more then Martha was justified for not hearing Christ Sermon, by pleading that she was employed At the same time, in dressing Christ dinner.
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and answers thereunto, two things may bee observed. 1. That howsoever many strong arguments are hardly able to perswade Christians to the practice of this dutie of examining themselves whether they be in the Faith or no:
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 whither they be in the Faith or no:
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and they will suffer themselves to bee seduced by them. 2. We may observe, that notwithstanding all the obiections, which ignorant and carnall men may deuise, to nouzle them in carelesnesse of trying their faith,
and they will suffer themselves to be seduced by them. 2. We may observe, that notwithstanding all the objections, which ignorant and carnal men may devise, to nouzle them in carelessness of trying their faith,
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.
and interrogatories, Concerning a Saving faith: upon which examining themselves diligently and impartially; they may discover this truth, whither or no they have a Saving faith.
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1. Examine thy selfe, whether or no thou understand, what faith in Christ is, and wherein the nature thereof doth consist, namely, as it doth iustifie.
1. Examine thy self, whither or no thou understand, what faith in christ is, and wherein the nature thereof does consist, namely, as it does justify.
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or common nature of a man, which he hath in common with birds, beasts, fishes, which are living creatures as well as hee.) Secondly, in that part of their nature, which they have proper and peculiar to themselves, whereby they are distinguished from all other creatures, (as to have a reasonable soule, is the Species, forme,
or Common nature of a man, which he hath in Common with Birds, beasts, Fish, 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 wherof are reasonable creatures but himself.) So is it in my Definition:
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:
And the other words of the Definition, whereby a sinner trusts unto Christ, for heavenly and eternall blessednesse, according to the Gospell, do declare the form or speciall nature of a saving faith, whereby it is distinguished from all other graces of God whatsoever;
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 from or special nature of a Saving faith, whereby it is distinguished from all other graces of God whatsoever;
wherein wee may further discover, 1. the subiect person that trusts for this blessednesse, namely, a sinner : 2. the action of this habit of faith, namely, trust unto :
wherein we may further discover, 1. the Subject person that trusts for this blessedness, namely, a sinner: 2. the actium of this habit of faith, namely, trust unto:
Thirdly, the obiect of that action, or the person in whom faith trusts, namely, Iesus Christ : 4. the end of this faith or trusting, namely, blessednesse ;
Thirdly, the Object of that actium, or the person in whom faith trusts, namely, Iesus christ: 4. the end of this faith or trusting, namely, blessedness;
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described by two adiuncts, heavenly and eternall: and lastly, the ground or warrant of this trusting in Christ for this blessednesse, namely, the Gospel.
described by two adjuncts, heavenly and Eternal: and lastly, the ground or warrant of this trusting in christ for this blessedness, namely, the Gospel.
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And that which I shall deliver touching the exposition, and confirmation thereof, shal be distinguished into severall Sections, according to the severall words therof.
And that which I shall deliver touching the exposition, and confirmation thereof, shall be distinguished into several Sectis, according to the several words thereof.
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Neither doe I here define the faith, that is commanded in the Law of Moses, which is a trust in God as Soveraigne Lord, Creatour and preserver of mankind,
Neither do I Here define the faith, that is commanded in the Law of Moses, which is a trust in God as Sovereign Lord, Creator and preserver of mankind,
for our Savior Christ doth not onely say, that none can come to him, that is, beleeve in him, except hee be taught of God, but also that none can beleeve in him, except the Father draw him ;
for our Saviour christ does not only say, that none can come to him, that is, believe in him, except he be taught of God, but also that none can believe in him, except the Father draw him;
or others, to effect that for which wee trust to another to doe it. (For example) I may trust a man, that hath promised to pay mee so much money by such a day, if I know him:
or Others, to Effect that for which we trust to Another to do it. (For Exampl) I may trust a man, that hath promised to pay me so much money by such a day, if I know him:
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and they are not vnfit, because (as I suppose) by them they understand an action of the soule, whereby sinners intend to honour Christ by seeking for salvation to him alone.
and they Are not unfit, Because (as I suppose) by them they understand an actium of the soul, whereby Sinners intend to honour christ by seeking for salvation to him alone.
namely, a resting or relying vpon, a depending or building vpon, a putting trust or confidence in Christ for salvation, vpon a knowledge and beliefe that there is no meanes in our selves,
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 our selves,
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2. The second point propounded in the opening of this word, trust, was to shew that the act of Faith, whereby we are iustified, is in Scripture often described by the word, trusting, or by other words that signifie as much.
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.
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First, by trusting, as where Paul saith of Abraham, that he trusted God, and it was counted to him for Righteousnesse, which was more then bare beleeving God said trve,
First, by trusting, as where Paul Says of Abraham, that he trusted God, and it was counted to him for Righteousness, which was more then bore believing God said true,
Secondly, the act of faith whereby wee are iustified, is described by other words & phrases, that signifie trusting as namely, by beleeving upon Christ : by beleeving into Christ : and by beleeving in Christ ;
Secondly, the act of faith whereby we Are justified, is described by other words & phrases, that signify trusting as namely, by believing upon christ: by believing into christ: and by believing in christ;
as may further be made plaine by the knowne distinction of Credere Christo, credere Christum, and credere in Christum. I know, the Holy Ghost useth other words besides trusting in Christ, to expresse the act of our faith, whereby wee are iustified; as namely, receiving Christ :
as may further be made plain by the known distinction of Believe Christ, Believe Christ, and Believe in Christ. I know, the Holy Ghost uses other words beside trusting in christ, to express the act of our faith, whereby we Are justified; as namely, receiving christ:
and the latter, which is comming or going to Christ, in Iob. 6.35. compared with Matth. 11.28. so that, by that which I have said, it may evidently appeare, that in the New Testament especially, the act of Faith, whereby wee are iustified, is signified & expressed by trusting in Christ, or by such words as doe plainely expresse as much.
and the latter, which is coming or going to christ, in Job 6.35. compared with Matthew 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 doe plainly express as much.
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therefore for the further opening and prooving of this part of my definition, I must make good these two points, which are the two last branches propounded to be opened.
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.
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yea they shall be saved, they shall receive forgivenesse of sinnes, and they shall be iustified from all things, from which they could not be iustified by the Law of Moses;
yea they shall be saved, they shall receive forgiveness of Sins, and they shall be justified from all things, from which they could not be justified by the Law of Moses;
So that trusting to Christ, beeing words well understood of Englishmen, and in Scripture used to describe the nature of a saving faith, trusting in Christ, beeing commanded of God,
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,
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I hope it will hence evidently appeare, that I had good reason to use them in my definition, rather then other, to describe the act of faith, whereby wee are iustified.
I hope it will hence evidently appear, that I had good reason to use them in my definition, rather then other, to describe the act of faith, whereby we Are justified.
but we trust in God the Father for Reconciliation and Adoption, and in God the Holy Ghost for sanctification and consolation, by the meanes and merit of Iesus Christ, in whom onely wee are predestinate to the Adoption of his children, and blessed with spirituall blessings in heavenly things ;
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 Iesus christ, in whom only we Are predestinate to the Adoption of his children, and blessed with spiritual blessings in heavenly things;
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(because he onely paid a price to God his Father for them, and purchased them for us by his precious bloud) all which are understood in one word, blessednesse, which is the next word to be opened.
(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.
which consists in our full deliverance from all hellish and eternall punishments, and in the enioying of all heavenly and everlasting happinesse, both of grace and glory, in soule and body;
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;
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or the warrant that we have to beleeve in Christ, for this blessednesse, namely, the Gospel for the Gospel onely doth promise this blessednes to all that beleeve in Christ.
or the warrant that we have to believe in christ, for this blessedness, namely, the Gospel for the Gospel only does promise this blessedness to all that believe in christ.
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but the promise of perfect happinesse in soule and body, made to beleevers in Christ, wheresoever we find it in the Old or New Testament, in the Gospels,
but the promise of perfect happiness in soul and body, made to believers in christ, wheresoever we find it in the Old or New Testament, in the Gospels,
and incouragement to seeke for salvation by beleeving in Christ, seeing the dutie is so easie that is required of us, the thing so excellent that is to be attained unto by beleeving,
and 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,
the formall, trusting in Christ, and the finall, heavenly, and eternall blessednesse, together with the foundation and ground thereof, which is the Gospell.
the formal, trusting in christ, and the final, heavenly, and Eternal blessedness, together with the Foundation and ground thereof, which is the Gospel.
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and both these I will addresse my selfe to confute by the Word of God, to the end the Christian Reader may be the better established, in the true definition of a saving faith.
and both these I will address my self 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.
BY the Doctrine of the Papists, it shall evidently appeare, that all the faith, which they require, to the iustifying of a sinner, is, that hee firmely assent to the truth of the Word of God;
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;
and because it will bee tedious to alledge many testimonies, therefore will I content my selfe with one, which is the Definition of Bellarmine, a learned Clarke, a valiant Champion,
and Because it will be tedious to allege many testimonies, Therefore will I content my self with one, which is the Definition of Bellarmine, a learned Clerk, a valiant Champion,
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by which words, All things that God hath propounded to be beleeved, and that are revealed and promised, are meant, not onely all things which are contained in the written Word, called the holy Scriptures,
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,
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as Bellarmine expounds himselfe in the booke before named, pag. 742. & 731. but more, even all things which are preserved in the Church, by universall, apostolicall Traditions,
as Bellarmine expounds himself in the book before nam, page. 742. & 731. but more, even all things which Are preserved in the Church, by universal, apostolical Traditions,
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For the confutation of this Popish opinion, of the nature of their iustifying faith, I will bring but two Arguments, whereof the first is this. I. ARGVMENT.
For the confutation of this Popish opinion, of the nature of their justifying faith, I will bring but two Arguments, whereof the First is this. I ARGUMENT.
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1. That beleefe in Christ is faith, is plaine, not onely by the notation of the word, in that to beleeve, NONLATINALPHABET, comes of NONLATINALPHABET, which is Faith;
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 beleeve, or trust in, or upon Christ, is called Faith, Rom. 4.5. Gal. 2.16. & 3.6, 7.22. Act. 15.9, 11. 2. That God requires trust in Christ, which is, resting and relying on his merits for salvation of them that shall bee saved, needes no proofe here;
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;
3. And that trusting in Christ, or trusting to him, or putting trust and confidence in him, is more then assenting to the truth of the Gospel, I prove thus:
3. And that trusting in christ, or trusting to him, or putting trust and confidence in him, is more then assenting to the truth of the Gospel, I prove thus:
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namely, because to assent to the truth of a mans word, or to beleeve hee saith true, is a faith that is common to any speech he utters, be it a truth, or a lye; a promise or a threatning:
namely, Because to assent to the truth of a men word, or to believe he Says true, is a faith that is Common to any speech he utters, be it a truth, or a lie; a promise or a threatening:
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And that all the faith which God required of the Israelites, for the obtaining of temporall blessings and deliverances, was not onely an assent to the truth of his Word, is plaine,
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,
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because he required of them a trust in his power, truth, goodnesse, and mercy, as may easily appeare by the 1 Chro 20.20. where Iehosaphat exhorts the people, not onely to beleeve the Prophets of the Lord ;
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 Jehoshaphat exhorts the people, not only to believe the prophets of the Lord;
It must needs follow, that the Popish definition of faith must needs be unsound, which requires not to the obtaining of iustification, that faith which is trust in Christ,
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,
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Other reasons I could bring against others, (if any other but Papists were in this point of this opinion with them) to prove, that a saving faith is not onely an assent to the truth of the Word of God;
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;
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as beeing sufficient (in my iudgement) to confute the Popish opinion, concerning the nature of their faith, which they require of all Catholikes to salvation.
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.
A saving faith, or all the faith that God requires to iustification, is onely an assent to the truth of the Word. 1. because it is only in the understanding, Heb. 11.1. 2. Because Abrahams faith was this assent, Rom. 4.1. 3. Because everlasting life is promised to this faith, Ioh. 21.31. 4. and lastly,
A Saving faith, or all the faith that God requires to justification, is only an assent to the truth of the Word. 1. Because it is only in the understanding, Hebrew 11.1. 2. Because Abrahams faith was this assent, Rom. 4.1. 3. Because everlasting life is promised to this faith, John 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 meane to answere generally and particularly: but briefely in both kindes. The generall answere is this:
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 is this:
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as that which he requires in another, or that God is bound to set downe in every place of Scripture, where he speakes of the duties requisire to iustification, all the duties,
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,
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and all the faith therevnto requisite; which no reasonable man can imagine to be true. 1. OBIECTION answered, particularly taken from Heb. 11.1, 3. Touching the particular answere, to each Argument of the Papists, I say, that the 1. is insufficient;
and all the faith thereunto requisite; which not reasonable man can imagine to be true. 1. OBJECTION answered, particularly taken from Hebrew 11.1, 3. Touching the particular answer, to each Argument of the Papists, I say, that the 1. is insufficient;
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because the Text speakes only of that faith which is in the understanding, namely, an historicall faith, whereby wee beleeve the truth of the Word, concerning the Creation of the world of nothing, ver.
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 wch we can see no reason how they should be so, ver. 1. But the act of faith, which is trust in Christ, is in the heart, will, and affections.
3. and of that faith which Convinces 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.
but to goe to Christ, or to seeke to him to bee saved, belongs to the heart, will and affections, by reason of the goodnesse of the thing, which is salvation, which drawes our hearts and affections to desire and seeke for it.
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.
but neither is that all the faith which God requires to iustification, as hath beene shewed by two Arguments before (for that is but an Historicall faith,
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,
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For though that faith which onely hath truth for the obiect of it, and which onely lookes to the truth of the Word, (which assent to the truth of the Word as an Historicall faith doth) be onely in the understanding;
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 does) be only in the understanding;
because the faculty of iudging, and after iudgement, of assenting to the truth of any word or speech of God or man, belongs to the understanding onely:
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:
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so that, either the Papists must deny fiduciam in Christo, that is, trust in Christ, to bee a kinde of faith, (wch I have formerly disproved:) & to be in the will (which is confest by Bellarmine himself) or they must acknowledge that S. Paul speakes not of all, & every kinde of faith,
so that, either the Papists must deny fiduciam in Christ, 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, & every kind of faith,
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wch to doe, is in effect to professe plainely, that they cannot soundly conclude from the Text in the Hebrewes, that all the faith wch God requires unto iustification, is only an assent to the truth of the Word,
which to do, is in Effect to profess plainly, that they cannot soundly 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,
And so much for a more particular answere to the first Argument of the Papists, wherby they would proue, that all the faith required of Christians to iustification, is onely an assent to the truth of the Word. The second followes. 2. OBIECTION answered. From Rom. 4.3. The second Argument likewise doth not prooue the point in question;
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. 2. OBJECTION answered. From Rom. 4.3. The second Argument likewise does not prove the point in question;
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Yet will not their translation proue the point, namely, that all the faith which God requires of those that shall be saved, is onely an assent to the truth of the Word;
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;
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first, because those words, Abraham credidit Deo, are expounded in the fifth verse, by beleeving or trusting vpon him that iustifieth the ungodly, and trusting vpon God, is more then bare beleeving the truth of his Word, as hath beene proved before.
First, Because those words, Abraham credidit God, Are expounded in the fifth verse, by believing or trusting upon him that Justifieth the ungodly, and trusting upon God, is more then bore believing the truth of his Word, as hath been proved before.
yea, that hee beleeved in hope against hope, verse 18. Thirdly, because in the Epistle to the Hebrewes, the Apostle speaking of Abrahams faith, saith, when he had patiently endured, he obtained the promise,
yea, that he believed in hope against hope, verse 18. Thirdly, Because in the Epistle to the Hebrews, the Apostle speaking of Abrahams faith, Says, when he had patiently endured, he obtained the promise,
And that the exposition of the words, credidit Deo, that is, trusted God, or rested vpon him, with waiting patiently for the obtaining of the blessing promised, may not seem strange, I proue it, not onely by the same sense of the same word in Heathen Authors, as where the Poet saith:
And that the exposition of the words, credidit God, 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, as where the Poet Says:
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I acknowledge the same word or Verbe, with the same Case, namely, the Datiue doth signify to belieue, one saith true; as Mar. 16.13. Ioh. 2.22. & 5.46.47. Act. 8.12. & 24.14. Rom. 10.16. but it doth not alwaies signifie that, and no more:
I acknowledge the same word or Verb, with the same Case, namely, the Dative does signify to believe, one Says true; as Mar. 16.13. John 2.22. & 5.46.47. Act. 8.12. & 24.14. Rom. 10.16. but it does not always signify that, and no more:
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and faith in Christ, is more then assent to the truth of the Word, as hath beene proved before. 2. Because eternall life is promised to the knowing of Christ;
and faith in christ, is more then assent to the truth of the Word, as hath been proved before. 2. Because Eternal life is promised to the knowing of christ;
for then what should become of acknowledging Christ, or assenting to the truth of his Doctrine, which is more then knowing him or his Doctrine? Thirdly, the end of the beleeving spoken of in the Text, is to haue life in Christs name, and the meanes to attaine life by Christs name or merits, is to beleeue in it, or to rest upon them:
for then what should become of acknowledging christ, or assenting to the truth of his Doctrine, which is more then knowing him or his Doctrine? Thirdly, the end of the believing spoken of in the Text, is to have life in Christ name, and the means to attain life by Christ name or merits, is to believe in it, or to rest upon them:
The last Argument, whereby the Papists would proue, that all the faith required of Christians to salvation, is only an assent to the truth of the Word, 〈 ◊ 〉 beleeving the truth of the Word, is,
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,
and not at all, of that, which is trust in Christ: which is contradicted evidently by these places of Scripture, Mar. 16.16.20. Ioh. 2.23. & 7.31. & 10.37, 38, 42. & 12.37. I acknowledge that miracles were wrought, to the end men might be the more settled in their perswasion of the truth of the doctrine of the Gospel:
and not At all, of that, which is trust in christ: which is contradicted evidently by these places of Scripture, Mar. 16.16.20. John 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:
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For if a saving faith, or faith in Christ, be more excellent and necessary, then an historicall faith, which is a beleefe of the Gospell, as hath beene proved before:
For if a Saving faith, or faith in christ, be more excellent and necessary, then an historical faith, which is a belief of the Gospel, as hath been proved before:
sometimes it is expressed by knowing and beleeuing the truth ; sometime by acknowledging the truth ; yea sometime it is described by bare beleeuing, as Iohn 1.7. compared with Acts 19.4. yet this is not therefore done, because euery one of these phrases doe of themselues, in Grammar-Construction, sufficiently and fully declare the whole nature of a saving faith:
sometime it is expressed by knowing and believing the truth; sometime by acknowledging the truth; yea sometime it is described by bore believing, 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:
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But I take the reason hereof to bee, either because the circumstances of the place, where a saving faith is described, by such phrases, doe evidently shew, that the holy Ghost in a Theologicall sense speakes of it,
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,
or else because it was a great matter in those dayes, to beleeve the Gospell, which was a stumbling blocke to the Iewes, and foolishnesse to the gentiles.
or Else Because it was a great matter in those days, to believe the Gospel, which was a stumbling block to the Iewes, and foolishness to the Gentiles.
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For the doctrine of the Gospel was a new doctrine, and therefore it was a strange matter, in those dayes, for people to beleeve that, of which there was no ground at all in nature.
For the Doctrine of the Gospel was a new Doctrine, and Therefore it was a strange matter, in those days, for people to believe that, of which there was no ground At all in nature.
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wherein notwithstanding there can be no inconvenience, nor untruth, seeing (as hath beene said often) the holy Scripture, that speakes but so much of the nature of faith in some places, doth say more of it in other, to the end no man may be deceived in the understanding of the nature of it,
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, does say more of it in other, to the end no man may be deceived in the understanding of the nature of it,
and because it will be superfluous to alledge many testimonies, therefore I will content my selfe with two, that were otherwise famous, and learned men in their times, namely, Chemnitius and Melancthon.
and Because it will be superfluous to allege many testimonies, Therefore I will content my self with two, that were otherwise famous, and learned men in their times, namely, Chemnitz and Melanchthon.
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with which agrees a Definition well known in the English tongue, viz. Faith is a full perswasion of the heart, grounded upon the promises of god, that whatsoever Christ hath done for the salvation of others, hee hath done it for me,
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,
Now though I might except against both these parts ▪ the latter (as well as the former) that makes the nature of the act of beleeving, to bee perswasion, or assurance;
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;
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yet I will not labour in that, but direct my discourse against the former part of it, which makes the nature of the act of beleeving, to consist onely in assurance or perswasion.
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.
Secondly, I will declare in what sense I write against it, viz. against that part of their Definition, that makes faith, (as it iustifies) to bee assurance of salvation, to the end I may not be mistaken.
Secondly, I will declare in what sense I write 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.
But (by their leave, and saving reverence to their great learning, and sound iudgement in other points of Divinity) it was not good to oppose one untruth with another:
But (by their leave, and Saving Reverence to their great learning, and found judgement in other points of Divinity) it was not good to oppose one untruth with Another:
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for whilest they intended to overthrow the Popish faith, which is ioyned with doubting, they have (ere they were aware of it) shaken the faith of many weake Christians;
for whilst they intended to overthrow the Popish faith, which is joined with doubting, they have (ere they were aware of it) shaken the faith of many weak Christians;
and withall, finding in themselves, either no assurance at all, or (at least) not so full an assurance and perswasion of their salvation, have hereupon concluded (to the great discomfort,
and withal, finding in themselves, either no assurance At all, or (At least) not so full an assurance and persuasion of their salvation, have hereupon concluded (to the great discomfort,
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and foundation of assurance and perswasion, of the forgiuenesse of sinnes, and salvation: that I plainely confesse, that it doth bring assurance, and perswasion thereof, to the faithfull:
and Foundation of assurance and persuasion, of the forgiveness of Sins, and salvation: that I plainly confess, that it does bring assurance, and persuasion thereof, to the faithful:
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that therefore the cause cannot be the effect, nor the roote the fruit, because the one followes the other in nature; the effect, the cause; and the fruit, the roote:
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:
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then cannot faith in Christ bee the assurance it selfe, or full perswasion of salvation. And that assurance, or full perswasion of salvation, and iustification followes faith in Christ: I proue by these Reasons.
then cannot faith in christ be the assurance it self, or full persuasion of salvation. And that assurance, or full persuasion of salvation, and justification follows faith in christ: I prove by these Reasons.
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First, because assurance of salvation, or iustification comes to us efficiciently, by the testimonie of the Holy Ghost, that beares witnesse with our spirits, that God is our Father,
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,
the testimony of Gods Spirit, that we are his children, following our being Gods children; and our beeing Gods children, following our beleeving in Christ, or our saving faith;
the testimony of God's Spirit, that we Are his children, following our being God's children; and our being God's children, following our believing in christ, or our Saving faith;
That peace of conscience, and ioy in the hope of the glory of God, are means to assurance of our salvation, it is evident by this, that they are the first fruits of our salvation,
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,
Now then being iustified by Faith, we haue peace towards God, and not so onely, but we reioyce under the hope of the glory of GOD: And Rom. 15.13. Now the GOD of hope fill you with all ioy and peace, by beleeving that you may abound in hope, by the power of the Holy Ghost.
Now then being justified by Faith, we have peace towards God, and not so only, but we rejoice under the hope of the glory of GOD: 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.
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and peace of conscience, and reioysing in the hope of Heaven, following faith; I may safely conclude vpon these grounds, that therfore assurance of salvation doth follow faith:
and peace of conscience, and rejoicing in the hope of Heaven, following faith; I may safely conclude upon these grounds, that Therefore assurance of salvation does follow faith:
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And that we must have a saving faith and beleeue in Christ for salvation, before we can haue any assurance of salvation, I prooue by these three Reasons.
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.
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First, a man must be saved, before he can be assured of his salvation, (for hee cannot be assured of that which is not) and a man must haue a saving faith,
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,
because we are not iustified, by being assured of our salvation. The reason is undeniable: because a saving faith, and that whereby wee are saved, are all one;
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;
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before we are iustified indeed. (For that whereby we are assured of any thing, must needs goe before our being assured of it, inasmuch as it is the meanes and cause of it.) But wee are not assured of our iustification, before wee are iustified indeede;
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;
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& we must first be actually iustified in Gods sight, before wee can be assured of our iustification, (because we cannot be truely assured of that which is not;) wherefore either assurance of salvation must goe before salvation it selfe (which is as impossible as for a man to be assured of Land,
& we must First be actually justified in God's sighed, 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 it self (which is as impossible as for a man to be assured of Land,
because then would it follow, that whosoeuer hath a saving faith, must presently, and continually have an assurance of his salvation: (for he that once had a saving faith, shall alwayes have it;
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;
3. We are not iustified by being assured of salvation, because then would it follow, that the condition of the Gospell required on our part instrumentally,
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 iustified, is the condition of the Gospell, required on our part to make us capable of salvation,
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,
for if iustification follow beleeving in Christ (as it is plaine it doth, because beleeving in Christ, is the condition required on our part to iustifie us,
for if justification follow believing in christ (as it is plain it does, Because believing in christ, is the condition required on our part to justify us,
and consequently am iustified by beleeving an vntruth. If I perswade my selfe my sinnes are forgiuen mee, which indeed are not forgiuen, before I have this perswasion;
and consequently am justified by believing an untruth. If I persuade my self my Sins Are forgiven me, which indeed Are not forgiven, before I have this persuasion;
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For who knowes not, that there be many carnall Gospellers, that in their perswasion are verily assured of their salvation: (for they would not doubt of it, they say,
For who knows not, that there be many carnal Evangelists, 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 haue no sure ground of any such assurance,
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,
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because they are not borne anew of the Spirit, vnto repentance from dead workes, and faith in Christ? Wherefore either these Lutherans must say, we are not iustified by faith in Christ, which is hereticall;
Because they Are not born anew of the Spirit, unto Repentance from dead works, and faith in christ? Wherefore either these Lutherans must say, we Are not justified by faith in christ, which is heretical;
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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;
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;
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if therefore the Lutherans Definition doe not minister comfort, but rather needlesse feares and discomforts, (as shall be proved by and by) then cannot it be a good definition of a saving faith;
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;
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And that this Definition of a saving faith given by some Lutherans, doth cause fearefull, and needlesse discomforts, in them that are afflicted in conscience, I prove;
And that this Definition of a Saving faith given by Some Lutherans, does cause fearful, and needless discomforts, in them that Are afflicted in conscience, I prove;
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and consequently, whether they bee in the state of grace, and salvation or no; viz. because they feele they have not such a faith, as the Definition imports.
and consequently, whither 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.
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therefore to beat downe all prophanenes, and no way to countenance carnal Gospellers therein; therefore should the definition of a sauing Faith, doe so too;
Therefore to beatrice down all profaneness, and no Way to countenance carnal Evangelists therein; Therefore should the definition of a Saving Faith, do so too;
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and withall, doe know and feele, that they have an assurance, yea a full assurance (as they perswade themselves) of their salvation; (for they would not doubt of it say they for all the world;) how can it be,
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,
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but this definition of a saving faith, through the deceitfulnes of their proud hearts, and Satans craft, must needes nouzle them up in this strong perswasion, that they have a saving faith;
but this definition of a Saving faith, through the deceitfulness of their proud hearts, and Satan craft, must needs nouzle them up in this strong persuasion, that they have a Saving faith;
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especially when they can alledge for themselves, that they have learned it so, by the Ministery of the Word, of their Pastors? for if a saving faith be an assurance of salvation, (as their Definition imports) then an assurance of salvation, is a saving faith;
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) then an assurance of salvation, is a Saving faith;
If they reply, because the assurance of salvation that is in such carnall Gospellers, cannot be a true assurance upon good grounds, but a counterfeit one:
If they reply, Because the assurance of salvation that is in such carnal Evangelists, cannot be a true assurance upon good grounds, but a counterfeit one:
and to bee certainely perswaded, that whatsoever Christ hath done for the salvation of others, he hath done the same for them in particular, and for their salvation;
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;
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If any chance to make the like obiection against my Definition, because carnall Gospellers may easily perswade themselves, they trust in Christ for salvation,
If any chance to make the like objection against my Definition, Because carnal Evangelists may Easily persuade themselves, they trust in christ for salvation,
because both in the opening of my Definition already, as also in the Rules hereafter following, I have shewed what be those gifts and graces of the Spirit, which he workes in Christians,
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,
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Whereas by the doctrine of their definition, & nature of a saving faith, they give no such Rules, to try whether their assurance of salvation bee true or no, in as much as they teach that faith in Christ, (that is,
Whereas by the Doctrine of their definition, & nature of a Saving faith, they give no such Rules, to try whither their assurance of salvation be true or no, in as much as they teach that faith in christ, (that is,
if their exposition of the nature of a saving faith be true, a full assurance of salvation by Christ) is the first grace that is wrought in Christians;
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 beeing by their Doctrine, no graces of the Spirit, wrought in them, to prepare them to this faith or assurance, it must needs follow, that they have no grounds of this assurance;
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;
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By these five reasons, I hope it may appeare to the understanding, and iudicious Reader, that a saving faith in the nature of it, (as it iustifies us) is not an assurance of salvation;
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;
But lest any man should chance to reade some of their Bookes, translated into English, or stumble at some places of Scripture, that seeme to give light or strength thereunto,
But lest 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,
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Now who knowes not what great difference there is betwixt these two sayings; To beleeve in Christ for salvation, is to be assured of salvation by Christ ;
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;
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and this, To beleeve in Christ, will bring assurance of salvation to them that beleeve, who cannot see a cleare distinction betweene these two Propositions? Faith is assurance of salvation, namely, in the nature of it,
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,
And that the Texts alledged, doe speake of perswasion, assurance, and knowledge, not as if they were the acts of faith, whereby those persons were iustified,
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,
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or were to bee iustified, to whom they are applyed, but onely as the effects of the faith of those, who were already iustified, shall bee made plaine in the particulars. 1. OBIECTION answered:
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:
The first Text concernes Paul the Apostle, who though hee say of himselfe, that he is certainely perswaded, that nothing shall be able to separate him from Christ, yet cannot this proove, that this certaine perswasion of salvation was the act of faith, whereby he was iustified in Gods sight: 1. because then Paul should have beene iustified, by beeing assured of iustification,
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 sighed: 1. Because then Paul should have been justified, by being assured of justification,
as hath beene prooved by two Arguments before, and therefore must Pauls assured perswasion of his salvation be the like. 2. OBIECTION answered from 1. Ioh. 4.16.
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. John 4.16.
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because to beleeve in Christ, is certainely to know, and to be fully assured of salvation by Christ: (for then would it follow, that every one that knowes Christ, should be fully assured of salvation, which is evident to the contrary, in tender consciences) but either,
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,
which is impossible, seeing it is the chiefe act of faith, whereby wee are iustified. 3. OBIECTION answered: From Heb. 10.22. The third Text of Scripture, wherein Paul exhorts the Christian Hebrewes to draw neere with a true heart, in full assurance of faith, is to as little purpose as the former.
which is impossible, seeing it is the chief act of faith, whereby we Are justified. 3. OBJECTION answered: From Hebrew 10.22. The third Text of Scripture, wherein 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.
as it iustifies, is a full assurance or Plerophorie of salvation, because the Apostle attributes full assurance to faith, not as meaning to define a saving faith, in the nature of it,
as it 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,
which is also plainely 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:
which is also plainly confirmed in other places, even as they may indeed conclude from Hebrew 10.22. that a Saving faith is a cause of full assurance of salvation:
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then should the words, Let us draw neere in full assurance of faith, bee an exhortation to the Hebrewes, that were not already iustified, to teach them,
then 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,
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that is, by being fully assured and perswaded of salvation by Christ; (for that is the point to be proved, viz. that a saving faith (as it iustifies us) is a full assurance of salvation,
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 beleeve in Christ, is to be fully assured of iustification by Christ;) but the words are an exhortation to the Hebrewes, that were already iustified,
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 appeares by the next words, vers. 23. where he exhorts them in generall to hold fast the profession of their faith without wavering, part of which was a saving faith;
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 iustified: (for they could not hold fast that they had not:) so that the Apostle speaking not of the nature of faith as it iustifies,
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,
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To conclude then, though it be most sure, that Heaven and eternall life shall in the event most certainly bee attained by all those for whom it is prouided.
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.
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Thirdly, because they are fitted to it, and kept for it. Fourthly, because the possession thereof is already taken, and kept by Christ their elder Brother:
Thirdly, Because they Are fitted to it, and kept for it. Fourthly, Because the possession thereof is already taken, and kept by christ their elder Brother:
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yet neither doe the faithfull for whom it is prepared, come to be sure of it presently, and as soon as euer they haue faith in Christ (wch they needs must,
yet neither doe the faithful for whom it is prepared, come to be sure of it presently, and as soon as ever they have faith in christ (which they needs must,
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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 continuall feare and loue of God and our brethren;
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 brothers;
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and so they that haue this faith, are persons to whom salvation belongs, God being by his righteousnesse, true of his promise, by his greatnesse, able to performe it, and by his goodnes willing.
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.
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That men shall certainly bee saved, and that they are sure they shall bee certainly saved, are two different things, the former implying a certainty in respect of GOD,
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 the latter implying a certainty, in respect of the persons that are to bee saved, that they have an assured perswasion that wil not deceive them, which they may want for a time,
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,
nor the nature of beleeving in Christ to salvation, in our being assured in our soules, that wee are saved, as is supposed. CHAP. IIII. Of the use and application of this first Rule.
nor the nature of believing in christ to salvation, in our being assured in our Souls, that we Are saved, as is supposed. CHAP. IIII. Of the use and application of this First Rule.
It may bee, by tryall many shall finde that this was all they understood of a saving faith, that it was a beliefe, that there was once such a one as Christ, that came into the world to save sinners,
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 Come into the world to save Sinners,
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Now if by examination they finde themselves only to be beleevers in this fashion, and to bee wholly ignorant of the nature of faith, as I have declared it;
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;
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then have they great cause, first, to be ashamed of themselves, in that they haue been so long ignorant of the nature of so precious and necessarie a grace of God as faith is.
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.
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and that preaching is made effectuall to the working of it in them, by enlightening of their mindes, with the knowledge and understanding of the points of the Gospell;
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;
Thirdly, to use all good meanes, for time to come, to gaine the knowledge of this point, to the end they may know they are on a sure ground for their faith and salvation.
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.
then have they cause to be thankefull to God for inlightening their minds with this knowledge, which flesh and bloud, nature and the world hath not revealed to them, but the Spirit of God, who hath left others in the darknes of ignorance and infidelitie;
then have they cause to be thankful to God for enlightening their minds with this knowledge, 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;
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they have reason likewise to settle their iudgements in the truth therof, by arguments from the Word of God, such as these be, that I have alledged, to the end they may continue therin,
they have reason likewise to settle their Judgments in the truth thereof, by Arguments from the Word of God, such as these be, that I have alleged, to the end they may continue therein,
2. Secondly, my exhortation is to Protestants, to examine themselves whether they stedfastly beleeve, that faith will indeed iustifie all those sinners that have it:
2. Secondly, my exhortation is to Protestants, to examine themselves whither they steadfastly believe, that faith will indeed justify all those Sinners that have it:
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viz. except also wee stedfastly beleeue this, for an undoubted truth of God, that every one that beleeues in Christ, shall be saved, we shall not have incouragement enough therevnto.
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.
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For except our soules be satisfied touching this truth we may still doubt, whether it may not come to passe, that for all our faith in Christ, wee may bee damned;
For except our Souls be satisfied touching this truth we may still doubt, whither it may not come to pass, that for all our faith in christ, we may be damned;
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which whosoeuer doth, hath little incouragement to beleeue in Christ for salvation, specially if withall it come into our minds (which it may easily doe by Satans suggestion,
which whosoever does, hath little encouragement to believe in christ for salvation, specially if withal it come into our minds (which it may Easily do by Satan suggestion,
So that nothing shall let, but that they who have this faith in Christ, shall undoubtedly attaine to salvation by it, according to Gods purpose, and promise.
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.
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And let all Protestants assure themselves, that as Naaman whilest he doubted, whether his washing seven times in Iordan would cure him of his Leprosie, hee would never use the meanes:
And let all Protestants assure themselves, that as Naaman whilst he doubted, whither his washing seven times in Iordan would cure him of his Leprosy, he would never use the means:
My second exhortation is to Papists, or such as are popishly minded (if any chance to reade this Treatise:) First, that they would take notice, not onely how palpably erronious their Priests and Iesuites are in their doctrine of a saving faith:
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 Iesuites Are in their Doctrine of a Saving faith:
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but also how dangerously iniurious they are to the poore & simple Catholikes, in that they conceale from them the doctrine of the true faith, that must and will save them, viz. trust in Christ:
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 then what becomes of the blinde that leade the blind, but that they both fall into the pit ? or else enuiously impudent, in not teaching them a duty so necessary to their salvation:
and then what becomes of the blind that lead the blind, but that they both fallen into the pit? or Else enviously impudent, in not teaching them a duty so necessary to their salvation:
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I pray you therefore consider (and the Lord open your minds and hearts to regard:) If God have in his Word commanded all Christians (if they will be saved) to beleeue in Christ,
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,
Will you Catholikes thinke to be saved, onely by beleeving the truth of the Word? without beleeving in Christ? Can you thinke to bee saved by any other way, (that is) by any more,
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 fewer kindes of faith, then hee commands? Doth God say, that a beliefe of the truth of the Word, is not all the faith which hee requires of men to salvation;
or fewer Kinds of faith, then he commands? Does God say, that a belief of the truth of the Word, is not all the faith which he requires of men to salvation;
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and so be condemned, because your Priests doe not teach you this faith, but onely a beliefe of the truth of the Word? What will it doe you good, that your bloud must be required at their hands,
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, that your blood must be required At their hands,
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and that the Sonne of the Virg•n Mary was he: (all which the Divels doe beleeve) but you doe not beleeve in Him, that is, trust unto him for salvation; and I prooue it thus:
and that the Son of the Virg•n Marry 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:
and they teach you that God requires not trust in Christ unto salvation, because they teach you that all the faith which he requires to salvation, is onely that they beleeve the truth of the Word, (as hath beene prooved out of their owne Doctors) and it hath beene evidently prooved, that a beliefe of the truth of the Word is not faith in Christ:
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:
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In the second place I would exhort Catholikes, not to content themselves with their Romish faith, (which is no better then the Divels faith) nor thinke that an assent to the truth of the Word will be faith enough to save them.
In the second place I would exhort Catholics, not to content themselves with their Romish faith, (which is no better then the Devils faith) nor think that an assent to the truth of the Word will be faith enough to save them.
& vpon some occasion, they contradict again in, 〈 ◊ 〉 vpon another) for they teach that God onely requires that faith, which is a beliefe of the truth of the Word;
& 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;
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no more shal Papists enter into Heaven, except their faith exceed the faith taught by their Scribes and Pharises, I meane the Priests, and Iesuites of Rome ;
no more shall Papists enter into Heaven, except their faith exceed the faith taught by their Scribes and Pharisees, I mean the Priests, and Iesuites of Room;
so will he say to such as plead, Have we not honoured thee, by beleeving thy Word, upon thine owne authoritie, without evidence of reason? Depart I know you not.
so will he say to such as plead, Have we not honoured thee, by believing thy Word, upon thine own Authority, without evidence of reason? Depart I know you not.
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For by beleeving the Gospel, which promiseth salvation to them that beleeve in Christ, men are perswaded to beleeue in Christ for salvation, according to the Gospell:
For by believing the Gospel, which promises salvation to them that believe in christ, men Are persuaded to believe in christ for salvation, according to the Gospel:
for if they who have some faith (as the Papists) that come so neere to a saving faith, that they beleeve the Gospell, may yet be without a saving faith, and be damned;
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;
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Secondly, my admonition is to carnall Gospellers, that they bee not presumptuous, to thinke they have a saving faith, viz. because they say they are sure they shall be saved;
Secondly, my admonition is to carnal Evangelists, that they be not presumptuous, to think they have a Saving faith, viz. Because they say they Are sure they shall be saved;
If my Booke had beene written in Latine, so that it might have come to the hands of the Learned in the Lutheran Churches, I would have intreated them, in consideration of my Reasons against it, to have expunged,
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,
But because I am out of hope, to prevaile in that kind with them, I will onely content my selfe to have admonished my owne Countreymen, to take heed of such Definitions in any of their bookes, translated into English,
But Because I am out of hope, to prevail in that kind with them, I will only content my self to have admonished my own Countrymen, to take heed of such Definitions in any of their books, translated into English,
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In the last place, 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,
In the last place, 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,
For such have no cause of despaire, or of discouragement, as long as with a heavie loaden soule, hungring for mercy, they trust in Christ, and cast themselves wholly upon his merits,
For such have no cause of despair, or of discouragement, as long as with a heavy loaded soul, hungering for mercy, they trust in christ, and cast themselves wholly upon his merits,
assoon as they have beleeved in Christ, they are in Gods sight iustified sinners, though they doe not presently feele by the witnesse of the Spirit, a full assurance, that they are saved.
As soon as they have believed in christ, they Are in God's sighed 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 beleeve in him, should bee this:
Beside, 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:
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and that the meaning of this Proposition, He that beleeves in Christ shall bee saved, should be this, He that is fully perswaded and assured of the forgivenesse of his sinnes by Christ, shall be saved?
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?
but let them not therfore iudge themselves to be no good Christians, nor to have a saving faith, viz. because they have not a full assurance of salvation;
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;
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so a Christian may bee a true beleever in Christ, though at some time of temptation hee want the fruit of his faith, I meane, the feeling of the heavenly comforts thereof; whereof, more hereafter, God willing.
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.
Wherefore comfort your selves, O yee, that are tender-hearted, and troubled-minded Christians, because you feele not the assurance of your salvation, in asmuch as the condition of the Gospell is not, That hee that beleeves in Christ shall bee assured of salvation,
Wherefore Comfort your selves, Oh ye, that Are tender-hearted, and troubled-minded Christians, Because you feel not the assurance of your salvation, in as as the condition of the Gospel is not, That he that believes in christ shall be assured of salvation,
thou cast thy selfe upon him, and hang on him still for salvation, with trust unto the merits of his death and obedience, thou shalt in the end and event certainly be saved;
thou cast thy self upon him, and hang on him still for salvation, with trust unto the merits of his death and Obedience, thou shalt in the end and event Certainly be saved;
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because God that hath made promise, (that he that beleeves in Christ shall be saved ) is faithfull and true, mercifull and good, mightie and able to performe it.
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.
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but on the truth, goodnesse, and power of God, which cannot faile thee. And thus much of the first Rule, or Interrogatorie, by which Christians may examine themselves,
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,
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for it was necessarie, that I should at large make plaine this point; because the true understanding hereof, will make all the rest of the Treatise the plainer.
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.
For those words of the Definition, (whereby a sinner trusts in Christ for spiritual and eternall blessednesse ) doe evidently shew, that the end of faith, is to bring us unto salvation, and perfect blessednesse;
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;
and accordingly be affected with it, it is needful that we make enquirie, whether we know the use and end of it to be this, namely, to save our soules;
and accordingly be affected with it, it is needful that we make enquiry, whither we know the use and end of it to be this, namely, to save our Souls;
and how it saves us, and is a meanes to that end, shall bee considered in the next Rule, God willing) onely in this place I thought good to speake of the use,
and 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,
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For if we search the Scriptures, (particularly those that speake of the Gospell, or the Covenant of grace) they will evidently shew, this to be the end thereof;
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;
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which the Apostle Peter also doth plainely shew, where speaking of the true faithfull, hee saith, they shall receive the end of their faith, which is the salvation of their soules.
which the Apostle Peter also does plainly show, where speaking of the true faithful, he Says, they shall receive the end of their faith, which is the salvation of their Souls.
and whether we know, and understand it or no, yet if this were not profitable for us, we should have little encouragement to go about this examination.
and whither we know, and understand it or no, yet if this were not profitable for us, we should have little encouragement to go about this examination.
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because they are breakers of it; and therefore without the righteousnesse required in it. And whereas God notwithstanding will have some to live eternally, and yet not without righteousnesse,
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,
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and that wee shall by faith in Christ, be as capable of eternall life, as if wee had in our persons actually and fully kept the whole Law, and had never sinned.
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.
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If any chance to aske, why faith in Christ, above all other Graces, should be the righteousnesse, which God requires in the New Covenant, to make us capable of eternall life,
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,
But the Apostle gives one reason, where he saith, that the inheritance of Heaven comes by faith, that it might be by Grace, to the end the promise might bee sure to all the seed:
But the Apostle gives one reason, where he Says, 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,
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,
because faith in Christ doth (more then any other grace) both most abase mans worthinesse, to whom the Covenant is made, to the end he may go out of himselfe,
Because faith in christ does (more then any other grace) both most abase men worthiness, to whom the Covenant is made, to the end he may go out of himself,
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and al-sufficiencie of the death and obedience of Christ, in whom the Covenant is made, to the end they may honour him onely, by trusting to him so much the more confidently for salvation.
and All-sufficiency of the death and Obedience of christ, in whom the Covenant is made, to the end they may honour him only, by trusting to him so much the more confidently for salvation.
and if thou hast thought that it doth iustifie, as a part of inherent righteousnesse, (as the Papists doe) or as having any vertue in it selfe to procure it,
and if thou hast Thought that it does justify, as a part of inherent righteousness, (as the Papists do) or as having any virtue in it self to procure it,
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neither that thou shalt obtaine salvation by thy faith, if it be not lively, to stirre 〈 ◊ 〉 thee to holines both in heart and life before God and men.
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.
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For as it is not wrought by the meanes, or instrumentall cause, without the efficient, (because Paul may plant, and Apollos may water, but God must give the increase:
For as it is not wrought by the means, or instrumental cause, without the efficient, (Because Paul may plant, and Apollos may water, but God must give the increase:
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That God is the Author of a saving faith, and the worker of it in his children, I prove, not onely because it is generally attributed to the whole Deity, where it is expresly said to bee the gift of God :
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, where it is expressly said to be the gift of God:
for though Adam in his innocency had a faith wrought in him, whereby he might trust in God (if he would) to keepe him, in that estate of innocency, wherein he was created:
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:
I answere, that the Lord doth therefore use such exhortations to perswade men to beleeve in Christ (though of themselves they be not able to beleeve) because the power of God doth so accompany such commandements of his, that by,
I answer, that the Lord does 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 does so accompany such Commandments of his, that by,
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so that it can no more truely be collected, because Christ bids and exhorts them to beleeve in him, that therefore they have power of themselves to beleeve,
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,
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For the cleering of which point, two things must bee distinctly handled and confirmed, First, what doctrine of the Word it is, that must worke faith in Christ, namely, the Gospell.
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.
and the Gospel, is the preaching of Iesus Christ crucified: (that is) the preaching of that doctrine that promiseth salvation to them that beleeye ih Christ.
and the Gospel, is the preaching of Iesus christ Crucified: (that is) the preaching of that Doctrine that promises salvation to them that beleeye Ih christ.
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For through Christ is preached forgiuenesse of sinnes, and by him, all that beleeve, shall bee iustified from all things, from which they could not be iustified by the Law of Moses:
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:
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and though other parts of the Word of God (besides the Gospell) being preached, may by Gods blessing worke in us faith in God, for temporall blessings:
and though other parts of the Word of God (beside the Gospel) being preached, may by God's blessing work in us faith in God, for temporal blessings:
because all the sacrifices, and offerings thereof pointed at him, that was to come to be the trve Paschal Lambe, or Passeouer, that was to bee sacrificed for our sinnes ;
Because all the Sacrifices, and offerings thereof pointed At him, that was to come to be the true Paschal Lamb, or Passover, that was to be sacrificed for our Sins;
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The second point considerable, in the working of faith by the Word, is touching the manner how the doctrine of the Gospell becomes effectuall to the working of a saving faith,
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,
namely, that hee dyed a bitter, and a shamefull death on the Crosse, that by his death, hee might overcome him that had the power of Death, which is the Divell, and reconcile them perfectly unto his Father.
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, which is the devil, and reconcile them perfectly unto his Father.
& promiseth salvation to them that trust in him:) and when people come to heare, the Spirit of God doth move those that heare it, to attend to the Doctrine of salvation preached.
& promises salvation to them that trust in him:) and when people come to hear, the Spirit of God does move those that hear it, to attend to the Doctrine of salvation preached.
Thirdly, upon the enlightning of the minde, with some knowledge, and understanding of the Gospell, the Lord by his Spirit also perswades the mindes of Hearers to beleeue the Gospell,
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,
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Fourthly, after God hath wrought in men, a beliefe of the truth of the Gospell, he inclines their heart also, to bee affected with the goodnesse of the thing promised therein, which is salvation, and thereupon to hunger and thirst after it, that is, earnestly to desire it.
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, and thereupon to hunger and thirst After it, that is, earnestly to desire it.
as is plaine by that of the Apostle to the Ephesians, of whom he saith, that they trusted in Christ, after they heard the Word of truth, the Gospell of their salvation, in whom also after that they beleeved, they were sealed with the spirit of promise.
as is plain by that of the Apostle to the Ephesians, of whom he Says, that they trusted in christ, After they herd 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 bee resolved, whether the reading of the Gospel, and other good bookes expounding it, may not worke in men a saving faith: I answere:
Now if any man desire to be resolved, whither the reading of the Gospel, and other good books expounding it, may not work in men a Saving faith: I answer:
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and in places where there is no possibilitie of hearing the Gospell preached, a saving faith may through Gods blessing bee wrought by the reading aforesaid;
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;
How shall they beleeve in him, of whom they have not heard? and how shall they heare without a Preacher? and when hee affirmeth, that it pleased God by the foolishnesse of preaching, to save them that beleeve :
How shall they believe in him, of whom they have not herd? and how shall they hear without a Preacher? and when he Affirmeth, that it pleased God by the foolishness of preaching, to save them that believe:
what can wee collect lesse, then that the preaching, that is, expounding and applying of the doctrine of the Gospell, is the ordinarie way which God hath appointed to worke faith in Christ withall;
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;
then hast thou a good evidence indeed, that God wrought kindly upon thee, and thou maist safely perswade thy selfe, that thou camest rightly by thy faith in Christ;
then hast thou a good evidence indeed, that God wrought kindly upon thee, and thou Mayest safely persuade thy self, that thou camest rightly by thy faith in christ;
If thou hast never been a diligent hearer of Sermons, but one that hast contented thy selfe with bare prayers, service and reading, and contemned preaching;
If thou hast never been a diligent hearer of Sermons, but one that hast contented thy self with bore Prayers, service and reading, and contemned preaching;
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Secondly, I exhort all people which have the preaching of the Gospell, (but as yet have not faith in Christ wrought thereby through their owne carelesnesse,) that they attend unto Gods ordinance, that they labour to understand the doctrine of the Gospell, and to beleeve it;
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;
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euen so now that the Lord hath ordained, and appointed meanes of spirituall foode, to nourish the soule to eternall life, which is the preaching of the Gospell,
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,
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not an extraordinarie to thee that contemnest the ordinarie, because thou imaginest the meanes to bee either needlesse, or fruitlesse, idle or insufficient.
not an extraordinary to thee that contemnest the ordinary, Because thou imaginest the means to be either needless, or fruitless, idle or insufficient.
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Specially when thou mayest (if thou wilt peruse the Scriptures) see aboundance of examples of Christian men, in whom this saving faith hath beene wrought by the preaching of the Gospell; as namely, Act 4.4. & 8.12. & 13.12. & 14.1. & 15.7. & 17.4 & 19.9. wherefore if thou wouldest have a saving faith wrought in thee:
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:
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my counsell to thee now is (for it is not too late at any time to mend truely) that thou come to Gods ordinance, which is the preaching of the Gospell,
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,
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and by beleeving, to moove thee to be affected with the good thing offered in it, that so the Lord may make thee trust in Christ for salvation according to the Gospell.
and 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.
to thee my exhortation is, that as thou hast beene already begotten to Christ, by this immortall seed of the Gospell, so thou wouldest indevour to bee preserved in this spirituall life by the same:
to thee my exhortation is, that as thou hast been already begotten to christ, by this immortal seed of the Gospel, so thou Wouldst endeavour to be preserved in this spiritual life by the same:
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and that thou wouldest as a new-borne Babe, still desire the sincere milke of the Word of God, that thou maist grow thereby, in the comforts of faith in this world,
and that thou Wouldst as a newborn Babe, still desire the sincere milk of the Word of God, that thou Mayest grow thereby, in the comforts of faith in this world,
THAT a saving Faith is not wrought in men all at one instant, before the Spirit of God worke any other worke of grace in them, is evident, both because Iohn the Baptist was to prepare the way to Christ;
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;
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The cords by which God drawes men to beleeve in Christ, are generally two, (each beeing twined of many threds, that is, each motive perswading to beleeve upon many grounds.)
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.)
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2. Gods Spirit drawes men to beleeve in Christ for salvation, by causing them to know and beleeve, that there is salvation to bee had for them, who feeling their need of Christ, doe goe unto him, that is, trust in him for salvatition.
2. 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 salvation.
1. To make men know and beleeve they have need of Christ to save them, the Lord sends them his Word, by the preaching and attentive hearing wherof, he workes in them a knowledge and beliefe, not onely that they are sinners originally in Adam, and by nature,
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, not only that they Are Sinners originally in Adam, and by nature,
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as they have iustly deserved. 2. To sorrow for their sinnes, with a mournfull lamentation, as if they were prickt at the very heart with the point of a dagger,
as they have justly deserved. 2. To sorrow for their Sins, with a mournful lamentation, as if they were pricked At the very heart with the point of a dagger,
by reason of them. 4. To bee poore in spirit, and to acknowledge their unability to save themselves by any righteousnesse of their owne in themselves. 5. To consult what to doe, in this wofull and wretched case, and to enquire;
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. To consult what to do, in this woeful and wretched case, and to inquire;
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whether or no, there be any meanes of deliverance for them. 6. And in the last place to have some thoughts of leaving their former evill wayes, that have brought them into this wofull plight.
whither or not, 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 plighted.
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and prepared to seeke for salvation, and driven thereunto, for feare of punishment, even as they are compelled and moved to seeke for a pardon from a King, who know themselves condemned to die, for some theft or treason.
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.
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and therefore after this, there followes another worke, (mentioned before) which is a knowledge and beliefe of the Gospell, which is this, That notwithstanding their sinfull and cursed estate in Adam, and in themselves,
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,
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yet is there salvation to be had for them, who feeling their need of it, with weary and heavy-loaden hearts, do seeke and repaire to Christ to be saved;
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;
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Now to make men know and beleeve, that there is salvation to be had, for them that seeke it, the Lord by his mercifull providence sends them the preaching of the Gospell, wherein is promised salvation, by the expounding and applying whereof, they come to understand these points of Christian Religion:
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:
3. to seeke diligently in the use of the meanes prescribed to that end, to attaine it: 4. and lastly, somewhat more resolutely to be incouraged, in hope of pardon, to turne from their former evill wayes,
3. to seek diligently in the use of the means prescribed to that end, to attain it: 4. and lastly, somewhat more resolutely to be encouraged, in hope of pardon, to turn from their former evil ways,
It remaines, that I exhort the Reader, to lay himselfe to this line, and to exaamine himselfe by this Rule, to the end he may discerne whether he hath beene thus wrought upon or no.
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 whither he hath been thus wrought upon or no.
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and feele thy need of salvation by Christ, by reason thou art in thy selfe, in a cursed estate through sinne? doest thou feele the burden of them in thy conscience,
and feel thy need of salvation by christ, by reason thou art in thy self, in a cursed estate through sin? dost thou feel the burden of them in thy conscience,
and is thy heart pricked and afflicted therewith? doest thou feare Gods iustice, and art thou sorry for thy sinnes? doest thou acknowledge thy selfe unable and unworthy to save thy selfe? doest thou bethinke thee,
and is thy heart pricked and afflicted therewith? dost thou Fear God's Justice, and art thou sorry for thy Sins? dost thou acknowledge thy self unable and unworthy to save thy self? dost thou bethink thee,
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but in a good forwardnesse in thy way to heaven, if withall (having heard of the Gospell) thou beleevest there is salvation to bee had, thou heartily desirest it, thou earnestly seekest for it,
but in a good forwardness in thy Way to heaven, if withal (having herd of the Gospel) thou Believest there is salvation to be had, thou heartily Desirest it, thou earnestly Seekest for it,
and by the hope of pardon, through the beliefe of the Gospell, thou purposest in the truth of thy heart, without hypocrisie, to leave thy former evill wayes, and to turne to God:
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:
and mayst boldly and safely say, thou hast a saving faith specially, if withall there have followed the fruites of it, in thy holy life, whereof more at large in the next Chapter.
and Mayest 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.
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Neither will I contend so eagerly about the order of this preparation, as to goe about absolutely to determine, that this grace is alwayes wrought in the first place,
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,
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and in that declaration affirmed, that a beginning of repentance, is one meanes to prepare them thereunto, (namely, a smaller beginning of purpose to forsake former sinnes, upon the preaching, understanding, beleeving,
and 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 a greater worke thereof, upon the preaching, understanding, beleeving, and laying to heart, of the promises and comforts of the Gospell, which offer grace and mercy:) It will be very needfull to insist more at large upon the point, (the rather) because there be many that make much doubt of that point and many that are grounded and settled in a quite contrary opinion.
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.
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and thought to be of opinion with some other in the precedencie of repentance unto faith, 2. I will proove it by reasons grounded on the Word, that repentance is so farre begun indeed,
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 Far begun indeed,
as I shall say, to the end I may not mislead any into errour. 3. I will answere the mainest Obiections against it. 4. And lastly, I will make particular use and application of the point.
as I shall say, to the end I may not mislead 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.
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And these foure severall points shall bee comprehended in foure severall and distinct Sections. Of the state of the Question, and how farre I affirme Repentance goes before faith.
And these foure several points shall be comprehended in foure several and distinct Sectis. Of the state of the Question, and how Far I affirm Repentance Goes before faith.
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Touching the first point, I humbly pray, it may be diligently observed, and remembred, what I hold, concerning the precedencie of repentance unto 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:
This that I have said in generall of the nature of that repentance and faith, (whereof the question is to bee understood) shall be better conceived in foure particulars:
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 foure particulars:
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1. I doe not hold, that repentance is wrought in men, before a beliefe of the Word, that is, either of the Law which convinceth of sinne and punishment,
1. I do not hold, that Repentance is wrought in men, before a belief of the Word, that is, either of the Law which Convinces of sin and punishment,
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2. I doe not meane, that the, practice of repentance, in doing good workes, and bringing forth fruits worthy amendment of life, go's before faith in Christ,
2. I do not mean, that the, practice of Repentance, in doing good works, and bringing forth fruits worthy amendment of life, go's before faith in christ,
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3. Neither doe I affirme, that so full and perfect a worke of repentance is wrought in the heart before faith in Christ, as is afterward wrought therein;
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 afterwards wrought therein;
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when by beleeving in Christ, and by being iustified through beleeving, wee feele the comforts of faith in our soules, which are the strongest motives to perswade to the accomplishing of it;
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;
yet is it a true and sincere purpose of heart, (as truth is opposed to hypocrisie and dissimulation) to forsake the practice of the former wicked life, and to leade a new.
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.
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and new obedience is to bee manifested by practice, according to the purpose, and both are to be made acceptable to God, and comfortable to our salvation by faith in Christ,
and new Obedience is to be manifested by practice, according to the purpose, and both Are to be made acceptable to God, and comfortable to our salvation by faith in christ,
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for if this repentance be begun in us (of which I speake) then are we well fitted to beleeve him, else wee may not perswade our selves (except we wil deceive ourselves) that we have a saving faith.
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 our selves (except we will deceive ourselves) that we have a Saving faith.
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For I know by good experience, that the understanding, beleeving, and laying to heart of the truth of God, which I have written in this matter, will be beneficiall unto many, in that, those that have not this repentance begunne in them, shall hereby be convinced plainely not to have a saving faith, to the end they may labour to get both,
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,
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The Authour is that worthy Master Perkins, who in the second Volume of his Workes, pag. 257. Col. 2. B. C. in his Commentary upon the Epistle to the Galatians, chap. 3. ver. 28. hath these words:
The Author is that worthy Master Perkins, who in the second Volume of his Works, page. 257. Col. 2. B. C. in his Commentary upon the Epistle to the Galatians, chap. 3. ver. 28. hath these words:
Fourthly, and lastly, if he say this must be done, and this order of repentance and faith is to bee kept both in the first conversion (which is repentance from dead workes;) as also from sins which we commit after our first conversion,
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,
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then may it from thence easily and truely bee collected, that it was Master Perkins opinion and iudgement, that repentance is truely begunne before a saving faith, as I have affirmed.
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.
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But because in matters of doctrine, we are not to rest in mens iudgements, nor in their testimonies, (because they are but probable Arguments) but one Reasons, taken from the testimonie of God, which is his written Word:
But Because in matters of Doctrine, we Are not to rest in men's Judgments, nor in their testimonies, (Because they Are but probable Arguments) but one Reasons, taken from the testimony of God, which is his written Word:
and then of them that are very probable. ARGVMENT. I. Repentance is begunne before faith in Christ, because the repentance of the Publicans and Harlots, Math. 21.32. was begunne before their faith:
and 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:
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So that if the repentance and faith of the Publicans and Harlots in the Text alledged, were the trve repentance and faith that God required of them to salvation,
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,
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To make good this reason, two points must bee further confirmed. 1. That the repentance of the Publicans and Harlots, Math. 21.31, 32. was begunne before their faith. 2. That their Repentance and Faith, were true repentance and sauing Faith:
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:
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1. The repentance of the Harlots and Publicans, Math. 21.32. was begunne before their faith, because their repentance was a meanes unto it, or was to it as a meanes to an end. The reason is good:
1. The Repentance of the Harlots and Publicans, Math. 21.32. was begun before their faith, Because their Repentance was a means unto it, or was to it as a means to an end. The reason is good:
as a meanes to an end, and consequently were before it: therefore where the Holy Ghost saith, The Publicans and Harlots repented, that they might beleeve ;
as a means to an end, and consequently were before it: Therefore where the Holy Ghost Says, The Publicans and Harlots repented, that they might believe;
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then on the contrary it must needs be implyed, that the Publicans and Harlots repented, that they might beleeve, and consequently, that their repentance was to their faith,
then on the contrary it must needs be employed, that the Publicans and Harlots repented, that they might believe, and consequently, that their Repentance was to their faith,
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therefore hee required the profession of the true repentance, and of the saving faith. 2. The repentance of the Publicans and Harlots, Mat. 21.31. and their faith was the trve repentance and the saving faith;
Therefore he required the profession of the true Repentance, and of the Saving faith. 2. The Repentance of the Publicans and Harlots, Mathew 21.31. and their faith was the true Repentance and the Saving faith;
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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;
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;
But it will bee obiected that true repentance is NONLATINALPHABET, and the repentance of the Publicans and Harlots, Matth. 21.31. was but NONLATINALPHABET, that is, penitency. True:
But it will be objected that true Repentance is, and the Repentance of the Publicans and Harlots, Matthew 21.31. was but, that is, Penitency. True:
yet that word signifies true repentance in that place. 1. Because the repentance of the elder sonne is commended for true repentance, Mat. 21.24. and yet is it but penitency in the phrase.
yet that word signifies true Repentance in that place. 1. Because the Repentance of the elder son is commended for true Repentance, Mathew 21.24. and yet is it but Penitency in the phrase.
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For Matthew expressely saith, the Publicans and Harlots were penitent, and no Evangelist saith, they did repent. Therefore either because Mathew saith, they were penitent, it must be conceived they did truely repent;
For Matthew expressly Says, the Publicans and Harlots were penitent, and no Evangelist Says, they did Repent. Therefore either Because Matthew Says, they were penitent, it must be conceived they did truly Repent;
But some will say, the meaning onely is, they repented not of their Infidelitie, that they might beleeve in Christ. Grant it; then repentance from some sinne:
But Some will say, the meaning only is, they repented not of their Infidelity, that they might believe in christ. Grant it; then Repentance from Some sin:
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I grant, in some places it may be, but not in this, Math. 21.31. because there is none other word used in any part of the New Testament to expresse the work of trve repentance it selfe in them after such preparations.
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 it self in them After such preparations.
The Publicans and Harlots came to Iohns Baptisme, and were baptized of him, therefore they professed this faith, else hee would never have baptized them.
The Publicans and Harlots Come to Iohns Baptism, and were baptised of him, Therefore they professed this faith, Else he would never have baptised them.
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beleeving Iohn, is nothing but beleeving the doctrine which Iohn preached to bee trve, and a beliefe of the truth of Iohns doctrine, is nothing but an Historicall faith.
believing John, is nothing but believing the Doctrine which John preached to be true, and a belief of the truth of Iohns Doctrine, is nothing but an Historical faith.
It is certaine that Iohn required more faith (that is, profession of more faith) then beleeving his doctrine to bee trve of all that came unto his Baptisme:
It is certain that John required more faith (that is, profession of more faith) then believing his Doctrine to be true of all that Come unto his Baptism:
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But if the Publicans and Harlots that came to Iohns Baptisme, had no more faith in them then is Grammatically understood by beleeving Iohn, or beleeving the truth of Iohns doctrine,
But if the Publicans and Harlots that Come to Iohns Baptism, had no more faith in them then is Grammatically understood by believing John, or believing the truth of Iohns Doctrine,
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Wherefore by beleeving Iohn, Mat. 21.31. either there must be understood more faith, then beleeving the truth of Iohns doctrine, (namely, a trusting unto Christ for salvation, according to the truth of Iohns doctrine concerning Christ which they beleeved:) and then it will follow that the faith of the Publicans and Harlots, Math. 21.32. was a saving faith, which is the thing I labour to prove;
Wherefore by believing John, Mathew 21.31. either there must be understood more faith, then believing the truth of Iohns Doctrine, (namely, a trusting unto christ for salvation, according to the truth of Iohns 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;
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Wherefore (to conclude this first Reason) I cannot see why it should not directly follow as a good reason, that because the repentance of the Publicans and harlots was begun before their saving faith;
Wherefore (to conclude this First Reason) I cannot see why it should not directly follow as a good reason, that Because the Repentance of the Publicans and harlots was begun before their Saving faith;
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or divers manners of working them accordingly. And so I passe on to a second Reason or Argument like the former. ARGVMENT. II. Repentance is begun before faith, because God gives men repentance, to the end they may beleeve in Christ.
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.
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And that God gives sinners repentance, to the end they may beleeve in Christ, I prove by the words of Paul to Timothy, where hee shewes, that Ministers must with meeknesse instruct sinners, 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.
And that God gives Sinners 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, if God Peradventure will give them Repentance, to the acknowledging of the truth, 2. Tim. 2.25. that is, to the end they may acknowledge the truth.
Now by acknowledging the truth, in that place, a saving faith, or faith in Christ, is to bee understood: 1. Because it is such a faith, whereby sinners come out of the snares of the devill;
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;
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I grant, that in some Texts of Scripture, and by Grammar construction, acknowledging of the truth of the Gospell, is but a beliefe of the truth of the doctrine of the Gospell;
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;
but an acknowledging of the truth must here signifie more, (as also it doth in other places) or else will it follow plainely and directly by the Text, that repentance is wrought before a beliefe of the Gospell, which is impossible:
but an acknowledging of the truth must Here signify more, (as also it does 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:
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for the repentance spoken of in the Text, is a meanes to worke in them an acknowledging of the truth; (for so runnes the Text, If God will give them repentance to the acknowledging of the truth, that is, to the end they may acknowledge the truth) and it is impossible a man should repent,
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 beleeve the Gospell, (which is, that if they repent indeed, they shall be pardoned.) So that they must, by this place, needs confesse, either that repentance is begun before a saving faith, (which is the point I labour to prove) viz. because it is unto faith in Christ,
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,
for there can bee no other reasonable sense of the place. ARGVMENT. III. Repentance is begun before faith in Christ, because men cannot beleeve in Christ, as long as they live in their sinnes.
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 first testimony is in S. Iohns Gospell, where he saith of the Scribes and Pharises, How can ye beleeve, that receive honour one of another? that is, Your purposing to live in your worldly honour and pompe,
The First testimony is in S. Iohns Gospel, where he Says of the Scribes and Pharisees, How can you believe, that receive honour one of Another? that is, Your purposing to live in your worldly honour and pomp,
And that this is a good reasoning, or arguing, I prove by two other Texts of Scripture, in the booke of the Revelation, where the holy Ghost saith, They repeated not, that they might not worship devils :
And 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 Says, They repeated not, that they might not worship Devils:
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then by proportion must it be true, that where our Saviour saith, the Scribes and Pharises repented not that they might beleeve, there is a reason rendred,
then by proportion must it be true, that where our Saviour Says, the Scribes and Pharisees repented not that they might believe, there is a reason rendered,
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why they beleeved not in Christ, namely, because they repented not first of their infidelitie. and other grievous sinnes, as pride, ambition and covetousnesse;
why they believed not in christ, namely, Because they repented not First of their infidelity. and other grievous Sins, as pride, ambition and covetousness;
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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,
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,
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And that sinners must first repent of sinnes committed, after their first conversion, before they can trust in Christ for the pardon of them, I prove, 1. Because the promise is made to the repentant, 2 Chron. 7.14. Isa 1.16.17.
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 Chronicles 7.14. Isaiah 1.16.17.
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except they first proffer repentance for their faults committed. And therefore they that offend God, must first repent of their sinnes committed against him,
except they First proffer Repentance for their Faults committed. And Therefore they that offend God, must First Repent of their Sins committed against him,
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If any chance to except against the soundnesse 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.
If any chance to except against the 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.
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which it must doe, if it command repentance, because repentance is for the breach thereof) and therefore their distinction is naught, and consequently their Obiection.
which it must do, if it command Repentance, Because Repentance is for the breach thereof) and Therefore their distinction is nought, and consequently their Objection.
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Now I have plainly shewed, in setting downe the state of the question, that the repentance which I say goes before faith in Christ, doth necessarily follow a beliefe of the Gospell;
Now I have plainly showed, in setting down the state of the question, that the Repentance which I say Goes before faith in christ, does necessarily follow a belief of the Gospel;
and it is not onely wrought after a saving faith, but either before it, or at the very instant time, that a saving faith it selfe is wrought, and I prove it thus:
and it is not only wrought After a Saving faith, but either before it, or At the very instant time, that a Saving faith it self is wrought, and I prove it thus:
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So that either a sinner may not crave pardon of God for his sinnes, assoone as he hath beleeved in Christ, (which I thinke unreasonable) or a sinner may by faith in Christ begge pardon of his sins,
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,
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before he hath begun to repent of them, (which to me is senslesse) or repentance cannot be wrought in sinners after their faith in Christ, (as is stiffely maintained by some.)
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.)
and thereby bee made fit persons to begge and receive forgivenesse, assoone as ever they have beleeved in Christ for it, by a saving faith. ARGVMENT. V. Repentance may bee begunne before faith in Christ, because as hard a worke as the beginning of repentance, is wrought before Faith.
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.
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because the taking out of mans mind, ignorance, and unbeliefe of the Gospell, and planting in it the knowledge and beliefe thereof, is wrought in men before they can beleeve in Christ;
Because the taking out of men 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;
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but there is no light in Nature, to make men know and beleeve the Gospell or the way of salvation, that is ordained in the new Covenant, viz. that if sinners beleeve in Christ Iesus, they shalbe saved:
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 Iesus, they shall saved:
why then should it bee thought more impossible for men to beginne to turne to God by the working of the holy Spirit, through the preaching of the Word, before they beleeve in Christ;
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;
Specially, seeing before men beginne to repent, there are wrought in them (by Gods Spirit through the preaching of the Word) certaine preparing graces that doe begin repentance:
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:
Thirdly, God workes in them a desire to repent, and an hope of pardon, which is done by the promises of God, that freely offer forgivenesse to the repentant, which drawes and allures them to repent.
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.
for before this be wrought, there is nothing in mens minds and understandings, but darknesse and ignorance, infidelitie and unbeliefe, which are enmity to the beliefe of the Gospel;
for before this be wrought, there is nothing in men's minds and understandings, but darkness and ignorance, infidelity and unbelief, which Are enmity to the belief of the Gospel;
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and therefore it is a wonderfull great worke to cause naturall men ( who cannot receive the things of the Spirit ) to assent to the doctrine of the Gospell,
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,
And therefore these points considered, I cannot see, (for my part) but that repentance may very well bee begun before faith in Christ, seeing as unlikely,
And 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,
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and that upon Gods owne authority, without any evidence of Reason. And so I passe unto my sixt and last Reason. ARGUMENT VI. Repentance is begun before faith, because it was preached before faith:
and that upon God's own Authority, without any evidence of Reason. And so I pass unto my sixt and last Reason. ARGUMENT VI. Repentance is begun before faith, Because it was preached before faith:
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for God by the preaching of any duty, did worke usually the grace that must enable them to doe it, to the end they might practise the same accordingly.
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.
as is manifest by the Evangelists S. Marke and S. Luke. 4. And the Apostles of Christ did preach repentance first both before Christs death and resurrection, and after his resurrection also.
as is manifest by the Evangelists S. Mark and S. Lycia. 4. And the Apostles of christ did preach Repentance First both before Christ death and resurrection, and After his resurrection also.
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or converting, and repenting, are all one action, Act. 3 19.) Likewise I might cite a Text out of the Epistle to the Corinthians, where the Apostle saith, that before the vaile of infidelity (whereby the Iewes did deny to beleeve in Christ) hee taken from them, their hearts must bee turned to the Lord ;
or converting, and repenting, Are all one actium, Act. 3 19.) Likewise I might Cite a Text out of the Epistle to the Corinthians, where the Apostle Says, that before the veil of infidelity (whereby the Iewes did deny to believe in christ) he taken from them, their hearts must be turned to the Lord;
For I know not how men should so be weary and heavie laden with sinne, (as the people are supposed to be, whom he invites to •ome to him) and have no purpose to leave their former evill courses, that so presse and perplexe their consciences,
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,
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seeing other reasons from the Word doe plainely prove it: and then the place in Act. 11.21. which seemes to speake of beleeving before repenting, must be understood of the precedency of that faith, which is a beliefe of the Gospell unto repentance;
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;
wherefore I leave the proofe of it, and come to clearing of the point, by answering the Obiections against it. OBIECTION 1. Repentance is not begunne before faith in Christ, for then repentance should be sinne.
Wherefore I leave the proof of it, and come to clearing of the point, by answering the Objections against it. OBJECTION 1. Repentance is not begun before faith in christ, for then Repentance should be sin.
before hee have a saving faith wrought in him, doth sinne, (for he takes it for granted, that all the Romanes, before hee wrote this Epistle, had a saving faith,
before he have a Saving faith wrought in him, does sin, (for he Takes it for granted, that all the Romans, before he wrote this Epistle, had a Saving faith,
and therefore the caueat comes too late.) But the Apostles meaning is, that whosoever he be of the Church of Rome, that eates of the meats then spoken of without faith;
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;
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that is, before he have a beliefe or assurance to his conscience, upon some good ground or warrant of the Word, that hee may lawfully eate thereof, hee sinnes in eating.
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.
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and yet eates (for to eate with doubting whether hee may lawfully eate, and to eate without faith, that is, without warrant to the conscience from the Word whether he may eate or no, are in that place all one.)
and yet eats (for to eat with doubting whither he may lawfully eat, and to eat without faith, that is, without warrant to the conscience from the Word whither he may eat or no, Are in that place all one.)
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So that this first obiection with the proofe is to no purpose; but let us heare another. OBIECTION 2. Repentance is not begunne before faith in Christ:
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:
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because though repentance be begunne before a saving faith, and though faith purifie the heart, yet will not repentance proceede from an heart unpurified, that is wholly & altogether impure, (for so much the reason necessarily implyes, else it is to no purpose.) For before repentance bee wrought in men, the Spirit of GOD, through the Word preached, workes in them certaine preparing graces, that fit them to repentance,
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,
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For the point to be proved by it, is, that faith purifies the heart, with the purifying of sanctification, (for it supposeth that before faith be wrought in the heart, it is wholly impure with the filth of sinne;
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;
because they are an answere to a question, and the question was not touching the necessitie of Circumcision, and other Legall purifyings unto sanctification, that is,
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,
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whether they were necessary to sanctifie the beleeving Gentiles, (for there is not a word of that in all that Chapter:) but whether they were necessarie to iustification, (that is) to make them capable of forgivenesse of sinnes, and eternall life.
whither they were necessary to sanctify the believing Gentiles, (for there is not a word of that in all that Chapter:) but whither they were necessary to justification, (that is) to make them capable of forgiveness of Sins, and Eternal life.
and to keepe the whole ceremoniall Law (as ▪ appeares by the fifth and tenth Verse of that 15. Chapter of the Acts. The summe of the answere to this question beeing that they are not bound (as appeares by verse 10, 19, 24, 28) and one reason why they are not bound, beeing given in these words, purifying their hearts by faith, vers.
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, vers.
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namely, because they are purified by faith, that is, they are iustified and saved by faith? For so the Apostle uses in many places to oppose iustification by faith, to iustification by the workes of the Law, to confute the one by the other.
namely, Because they Are purified by faith, that is, they Are justified and saved by faith? 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.
2. That the manifest use and end of the Legall cleansings, and Ceremoniall purifyings was, to teach us that wee are iustified and saved from our sinnes,
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,
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to which the words purifying their hearts by faith, were in part an answere. The persons were Gentiles, whom the beleeving Iewes esteemed impure, and consequently uncapable of salvation,
to which the words purifying their hearts by faith, were in part an answer. The Persons were Gentiles, whom the believing Iewes esteemed impure, and consequently uncapable of salvation,
The thing or matter was Circumcision, and other Ceremoniall purifyings, by observing whereof, the Iewes thought themselves pure, that is, capable of salvation.
The thing or matter was Circumcision, and other Ceremonial purifyings, by observing whereof, the Iewes Thought themselves pure, that is, capable of salvation.
and the persons that moved the question were beleeving Iewes, who well understood what was the use and end of such purifyings? the persons concerning whom the question was moved, were the Gentiles, whom the Iewes esteemed impure and uncleane, Act. 10.1. that is, not within the Covenant of salvation.
and the Persons that moved the question were believing Iewes, who well understood what was the use and end of such purifyings? the Persons Concerning whom the question was moved, were the Gentiles, whom the Iewes esteemed impure and unclean, Act. 10.1. that is, not within the Covenant of salvation.
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Seeing the answer to the question was, that they are not bound to observe them: namely, to the end they may bee capable of salvation, by the observing of them;
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;
before repentance, to the end that repentance may be made acceptable unto God thereby: then it is needfull to worke faith in Christ before a beliefe of the Gospell,
before Repentance, to the end that Repentance may be made acceptable unto God thereby: then it is needful to work faith in christ before a belief of the Gospel,
for he speakes of such a pleasing of God as was in Enoch, who so pleased God by faith, that hee was transl•ted into heaven thereby, Verse 5. and therefore pleased God unto salvation.
for he speaks of such a pleasing of God as was in Enoch, who so pleased God by faith, that he was transl•ted into heaven thereby, Verse 5. and Therefore pleased God unto salvation.
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I confesse also, that no man can please God, so as to bee saved, without he beleeve in CHRIST, no though it were possible for him to sorrow for his sinnes never so heartily;
I confess also, that no man can please God, so as to be saved, without he believe in CHRIST, no though it were possible for him to sorrow for his Sins never so heartily;
for it takes that for graunted (which is the point to be proved by the Text alledged) that faith in Christ is so the spirituall life of Christians, that there is no spirituall life begun in Christians,
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,
whereas the proofe out of the Epistle to the Galatians is onely of the spirituall life unto iustification and salvation: For whereas the Apostle saith;
whereas the proof out of the Epistle to the Galatians is only of the spiritual life unto justification and salvation: For whereas the Apostle Says;
His meaning is not (as it must bee if the proofe be to purpose;) in that I have had at any time by the preaching of the Word any beginning of grace wrought in mee, any sight of sinne and sorrow for it;
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 sighed of sin and sorrow for it;
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when they are mooved by the Spirit, through the preaching of the Word, to feele their need of Christ, by reason of their sinfull and damnable estate, to mourne for it;
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;
but all these doe evidently argue, that some spirituall life is begunne in them, in whom all these graces that prepare unto faith in Christ are wrought:
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:
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and therefore being all wrought in men before they can beleeve in Christ (as hath beene shewed) and by the worke of the Spirit, through the preaching of the Word, (as must needs be granted:) therefore must they needs be effects of the Spirit,
and 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,
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and consequently argue some spirituall life in those, in whom they are wrought: though as soon as they be wrought, faith in Christ be not wrought in them,
and 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,
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and though they in whom they are wrought have not spirituall life sufficient unto salvation, untill faith in Christ it selfe bee wrought within them. OBIECTION 5. Repentance is not begunne before faith in Christ;
and though they in whom they Are wrought have not spiritual life sufficient unto salvation, until faith in christ it self be wrought within them. OBJECTION 5. Repentance is not begun before faith in christ;
for how can a thing follow it selfe? Secondly, it is not true, that the Gospell hath no proper effect and fruit in men, till a saving faith bee wrought in them.
for how can a thing follow it self? Secondly, it is not true, that the Gospel hath no proper Effect and fruit in men, till a Saving faith be wrought in them.
because no man will ever trust in Christ for salvation, before he beleeve this for a truth, that if hee beleeve in Christ, he shall be saved by his faith.
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 Gospell can have no proper effect or fruit at all in men, till by the preaching of it there bee wrought in men that saith, which is the beliefe of the Gospell:
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 Says, which is the belief of the Gospel:
But I deny, (and I have disprooved it,) that a saving faith is so the proper effect of the Gospell, that the preaching of it hath no effect at all in men, till a saving faith bee wrought, (for upon this lyes the whole strength of the reason,
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,
before a saving faith, because it hath no power to produce in men any proper effect or fruit, till a saving faith bee wrought in them, by the preaching thereof.) Wherefore this Obiection being as weake as the former, I will no longer insist upon the disproofe of it, but proceed to the last. OBIECTION 6. Repentance is not begunne before faith in Christ, because it is not begun before Regeneration.
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.) Wherefore this Objection being as weak as the former, I will not 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 were good, if the proofes were found, (that is) if the two Propositions were true, whereon it is grounded, viz. that repentance is not begun before regeneration;
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;
The first Proposition, viz. that repentance is not begun before regeneration, is false, beeing understood of repentance from dead workes, or at the first conversion:
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:
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for though it be true, (which is not questioned) that repentance for sins committed after the first conversion, doe follow regeneration in the children of God,
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,
then cannot repentance be a part of regeneration, because all the parts of regeneration, (I doe not say the degrees) are already fully wrought in the person regenerated,
then 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,
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But it is not true, that repentance is no part of regeneration, seeing it is one of the chiefe graces of God, wherein the change that is wrought in men by regeneration doth consist,
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 does consist,
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,
I say, that this Proposition is as false as the other, being understood of a Saving faith Fully wrought, (for so it is understood in the question.) For though it be true, (which is not questioned) that when a Saving faith is wrought in a man, he may be truly said to be regenerate,
yet is it not true, (which is alledged, but not proved) that till a saving faith bee wrought in a child of God, there is no regeneration so much as begun in him.
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.
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but by degrees, and at severall times, successively, as experience teacheth, namely, by the fore-worke of some graces of the Spirit, that doe prepare them thereunto:
but by Degrees, and At several times, successively, as experience Teaches, namely, by the fore-worke of Some graces of the Spirit, that do prepare them thereunto:
I confesse also, that the beginnings of regeneration, (wrought by certaine preparing graces thereunto, whereof I spake a little before) are not sufficient to salvation,
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,
Now then, it being sufficiently prooved, that repentance is begun before a saving faith, that is, that men begin to resolve not to live in their former sins,
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 himselfe by it accordingly.
but to serve God better, before they can trust in christ for salvation, it remains, 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.
then where they say, Faith goes before repentance, their meaning is, a speciall faith in Christ goes before repentance bee fully wrought, perfected and accepted; which I have plainely affirmed:
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:
Fourthly, where they say, Faith goes before repentance, they meane, faith in Christ must goe, before repentance can be acceptable to God, which I confesse.
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 doe not meane, that this begun repentance can be acceptable unto God to our salvation, before we beleeve in Christ;
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;
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So that how ever at first sight there may seeme to be some difference in iudgement betwixt my selfe and some of our Divines, that speake generally and indefinitely of faiths going before repentance;
So that how ever At First sighed there may seem to be Some difference in judgement betwixt my self and Some of our Divines, that speak generally and indefinitely of faiths going before Repentance;
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and I wonder so much the more at it, because (as hath beene formerly proved) they hold faith in Christ to be an assured perswasion of salvation by Christ;
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 iustifie by the Word, in as much as it is impossible, any Christian should be assuredly and fully perswaded of his salvation, before he hath repented:
which 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 repented:
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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.
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.
2. That they would try their faith by this Rule, that so they may bee the fitter to try it also by the fruits which follow faith, which is the next Rule of Tryall.
2. That they would try their faith by this Rule, that so they may be the fitter to try it also by the fruits which follow faith, which is the next Rule of Trial.
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In the handling of this point, I will observe this method: 1. I will prove, that a saving faith is lively and effectual to produce many holy actions in them that have it. 2. I will declare what those fruits and effects be, wherein faith shewes her efficacie. 3. I wil set down the meanes by which it becomes so powerfull. 4. and lastly, I will exhort the Reader to examine himselfe by this Rule, to the end he may find,
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 find,
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To prove the first point, viz. that a saving faith is lively and effectuall in those that have it, to bring foorth many holy fruites, I need no plainer proofe,
To prove the First point, viz. that a Saving faith is lively and effectual in those that have it, to bring forth many holy fruits, I need no plainer proof,
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But I shall not need to labour much in this generall, seeing it shall be further more clearely proved in the particulars, in the prosecuting of the next point.
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.
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Touching the second point, which is, to declare what be those speciall and particular fruites of a saving faith, by which shee shewes her efficacie in true beleevers.
Touching the second point, which is, to declare what be those special and particular fruits of a Saving faith, by which she shows her efficacy in true believers.
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but of the duties before the comforts, because by the well performance of the duties, there arise greater and sounder comforts to our soules, by our saving faith.
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.
therefore wil I content my selfe with setting downe the most generall, to the end the Reader may helpe himselfe, with applying of particulars under each generall,
Therefore will I content my self with setting down the most general, to the end the Reader may help himself, with applying of particulars under each general,
and to this thankefulnesse, upon this ground, we are exhorted by Paul, where he saith, Thankes be to God, who hath giuen us victory through our Lord Iesus Christ, namely, over sinne and hell, death and Satan our spirituall enemies:
and to this thankfulness, upon this ground, we Are exhorted by Paul, where he Says, Thanks be to God, who hath given us victory through our Lord Iesus christ, namely, over sin and hell, death and Satan our spiritual enemies:
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and where he saith, Blessed be the God, and Father of our Lord Iesus Christ, who hath blessed us with spirituall blessings in heavenly things, (namely, election, adoption, redemption, to which he saith, They were predestinate according to the good pleasure of his wil, to the prayse of the glory of his grace.
and where he Says, Blessed be the God, and Father of our Lord Iesus christ, who hath blessed us with spiritual blessings in heavenly things, (namely, election, adoption, redemption, to which he Says, They were predestinate according to the good pleasure of his will, to the praise of the glory of his grace.
how much more should the blessing of all blessings, the gift of our salvation by faith in Christ, stir us vp to thankfulnes unto God, by how much the more we are vilde and unworthy persons that receiue it;
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;
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First, by acknowledging the rich grace, and free favour of God, in the worke of salvation from the beginning to the end thereof, in all the parts, degrees,
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,
Fourthly, thankefulnesse to God for our salvation, is performed by acknowledging in our soules unfainedly, our unworthinesse of salvation by reason of our sinne originall and actuall;
Fourthly, thankfulness to God for our salvation, is performed by acknowledging in our Souls unfeignedly, our unworthiness of salvation by reason of our sin original and actual;
For all that call on the Name of the Lord, must depart from iniquitie, because the grace of God that bringeth salvation, teacheth men to deny all ungodlinesse and worldly lusts.
For all that call on the Name of the Lord, must depart from iniquity, Because the grace of God that brings salvation, Teaches men to deny all ungodliness and worldly Lustiest.
Thirdly, our thankefulnesse to God for our salvation by faith in Christ, is testified and declared by doing those good workes, that we know will please God;
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;
but in the speciall workes of our particular Callings, as we are Magistrates, Ministers, Husbands, Wives, Masters, Servants, Parents, Children, Husbandmen,
but in the special works of our particular Callings, as we Are Magistrates, Ministers, Husbands, Wives, Masters, Servants, Parents, Children, Husbandmen,
For so saith Paul to Titus; This is a trve saying, and worthy by all meanes to be received, that they which have beleeved, bee carefull to shew forth good workes :
For so Says Paul to Titus; 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:
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and the reason is, because they who have faith in Christ, are Gods workmanship, created unto good works, which God hath ordained that they should walke in :
and the reason is, Because they who have faith in christ, Are God's workmanship, created unto good works, which God hath ordained that they should walk in:
namely, to testifie to God, their owne sovles, and others, the foundnesse of their faith and beliefe, by the holinesse and unblameablenesse of their life:
namely, to testify to God, their own Souls, and Others, the foundnesse of their faith and belief, by the holiness and Unblamableness of their life:
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as also the truth of their repentance, and purpose of heart to serve God in a new life, which was begunne before their faith in Christ, whereof we spake before.
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 particular duties concerne either God the Father, as a continuall calling upon him Abba our Father, with sighes and grones of our hearts in secret prayer,
The particular duties concern either God the Father, as a continual calling upon him Abba our Father, with sighs and groans of our hearts in secret prayer,
Fiftly, dependance on his providence for temporall things, not fearing to want necessaries that may further us in the way to Heaven. Sixtly, feare to offend God;
Fifty, dependence on his providence for temporal things, not fearing to want necessaries that may further us in the Way to Heaven. Sixty, Fear to offend God;
and lastly, a dayly and continuall renuing of our repentance and Covenant with God of new obedience, resolving and vowing more constantly and conscionably to serue him,
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,
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and profiting by all his workes of mercy and iudgement, unto humiliation, sanctification and consolation, according to the severall use and end thereof.
and profiting by all his works of mercy and judgement, unto humiliation, sanctification and consolation, according to the several use and end thereof.
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There be outward workes also, that the faithfull performe to God, to testifie their thankefulnesse to him for their salvation by faith in Christ, as namely:
There be outward works also, that the faithful perform to God, to testify their thankfulness to him for their salvation by faith in christ, as namely:
Fourthly, continuing in the true faith and obedience of the Gospell, without apostasie either to the Law to seeke for iustification by it, together with faith in Christ,
Fourthly, 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,
The workes that are the duties we are to performe to our neighbour, to testifie our thankefulnesse to God for our salvation, they are generall and particular.
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.
Secondly, an indevour to doe him, or his, any or all the good we possibly can any way, specially in the pittying and relieving him in his miseries and distresses;
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 misery's and Distresses;
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and all this is to be done in conscience of our duty to God, and meerely in Christian loue to our neighbour, without respect of profit or benefit to our selues, to the end it may be acceptable to God, profitable to our brother,
and 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 our selves, to the end it may be acceptable to God, profitable to our brother,
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First, a denying to the members and senses thereof unlawfull obiects of sinne, whereby we may bee insnared, specially of those sinnes, whereunto we are most of all inclined, either by nature, or by custome;
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;
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and hereby we shall present our bodies a living sacrifice, holy and acceptable unto God by Iesus Christ, whereby wee shall make them fit Temples for the Holy Ghost, and members of Christ.
and hereby we shall present our bodies a living sacrifice, holy and acceptable unto God by Iesus christ, whereby we shall make them fit Temples for the Holy Ghost, and members of christ.
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First, a moderating of our desires and affections to earthly things, to the end our hearts may not be stolne away from the love of God, and care of our salvation; and this is called sobrietie:
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:
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whereas if otherwise our hearts bee filled with worldly cares, pleasures and treasures, honours and fauours, there will bee no roome within us for spirituall ioyes,
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,
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2. The second Duty is a striuing in the use of meanes to grow in grace, and in the knowledge of our Lord Iesus Christ, and to build our selves further in our most holy faith, to the end we may bee the better enabled to resist Satans temptations unto heresie in opinion,
2. The second Duty is a striving in the use of means to grow in grace, and in the knowledge of our Lord Iesus christ, and to built our selves further in our most holy faith, to the end we may be the better enabled to resist Satan temptations unto heresy in opinion,
The third is a making sure to our selves our Calling and Election, Adoption and salvation, to the end wee may reioyce with ioy unspeakeable and glorious,
The third is a making sure to our selves our Calling and Election, Adoption and salvation, to the end we may rejoice with joy unspeakable and glorious,
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First, by the power of God, yea, by the exceeding greatnesse of his power in them which beleeve according to the working of his mighty power which hee wrought in Christ,
First, by the power of God, yea, by the exceeding greatness of his power in them which believe according to the working of his mighty power which he wrought in christ,
The second way by which faith in Christ becomes so effectuall, is instrumentall, that is, faith useth some meanes as instruments to worke her efficacie by.
The second Way by which faith in christ becomes so effectual, is instrumental, that is, faith uses Some means as Instruments to work her efficacy by.
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they without us, are the Word preached, and the administration of the Sacraments, for these are the foode of our soules, whereby wee grow in the spirituall strength of grace: and the inward are:
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:
Loue and the gift of Prayer, whereby we beg and obtaine increase of grace, whereby wee are made fruitfull in good works, to the glorious praise of God, the good example of others, the comfort of our owne soules.
Love and the gift of Prayer, whereby we beg and obtain increase of grace, whereby we Are made fruitful in good works, to the glorious praise of God, the good Exampl of Others, the Comfort of our own Souls.
what remaines, but according to my promise I direct the Reader to try his faith, by that which I have said of the efficacie of faith, to the end he may know whether hee have such a faith or no.
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 whither he have such a faith or no.
For I demand of them, If they haue the same faith, why should they not have the same effects and fruits of faith in them? I doe not say in measure, but in kinde;
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;
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why shouldest not thou by thy faith walke with God and please him, as Abel ? by thy faith obey God, as Abraham did? by thy faith learn patience under the crosse, as well as Iob did? by thy faith loue God, as well as Mary Magdalen ? by thy faith bee stirred up to thankefulnesse to God for thy salvation, as David was,
why Shouldst not thou by thy faith walk with God and please him, as Abel? by thy faith obey God, as Abraham did? by thy faith Learn patience under the cross, as well as Job did? by thy faith love God, as well as Marry Magdalen? by thy faith be stirred up to thankfulness to God for thy salvation, as David was,
and Zachariah ? Why shouldest not thou being a beleever in these dayes, shew thy faith by thy workes, as well as Iames wils the beleevers in his dayes;
and Zachariah? Why Shouldst not thou being a believer in these days, show thy faith by thy works, as well as James wills the believers in his days;
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and be carefull to shew forth good workes, as well as Paul with the beleevers of his time? Let us see it, that wee may beleeve thee, that thou art a trve beleever indeed,
and be careful to show forth good works, 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,
but Leaues onely? or that it were a very good Apple tree, if it beare nothing but sowre Wildings or Crabbes? no more oughtest thou to perswade thy selfe thou hast a true liuely faith in Christ,
but Leaves only? or that it were a very good Apple tree, if it bear nothing but sour Wildings or Crabs? no more Ought thou to persuade thy self thou hast a true lively faith in christ,
For some have a stronger faith then others, and therefore they have a greater measure of sanctification, obedience, love, patience, thankfulnesse, and other graces:
For Some have a Stronger faith then Others, and Therefore they have a greater measure of sanctification, Obedience, love, patience, thankfulness, and other graces:
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Secondly, I might heere reproue all those who would bee taken for good Christians, and yet are they wicked in their liues and conversations, either openly by profanenesse, or secretly by hypocrisie.
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.
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but because the chiefe intendment of this Rule is for the examination and tryall of our faith by these effects, to the end that finding we have them not, we may get the faith that wil produce them;
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;
I pray it may bee sufficiently considered and remembred, that therefore faith in Christ is called holy faith and that therefore holinesse of life is the end of our election, of our Vocation, of our Regeneration,
I pray it may be sufficiently considered and remembered, 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,
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or new creation, of our Redemption or Iustification, because our faith in Christ whereby we trust in him for these ends, should stirre us vp to holinesse, to the end wee may hereby glorifie God, strengthen our brethren,
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 brothers,
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First, that the Apostle saith plainely, that they who have fled for a refuge to lay hold upon the hope that is set before them, (which all doe, that by faith beleeve in Christ for salvation) may have strong consolation :
First, that the Apostle Says plainly, that they who have fled for a refuge to lay hold upon the hope that is Set before them, (which all do, that by faith believe in christ for salvation) may have strong consolation:
but also it is evident by the Epistle to the Philippians, where he speakes of the ioy of their faith: and by the Epistle to the Hebrewes, where he exhorts them to hold fast their confidence, and the reioycing of their hope firm unto the end.
but also it is evident by the Epistle to the Philippians, where he speaks of the joy of their faith: and by the Epistle to the Hebrews, where he exhorts them to hold fast their confidence, and the rejoicing of their hope firm unto the end.
and that we are his children. For because we are sonnes, (which wee are by faith in Christ, Gal. 3.26. Ioh. 1.12.) God sends foorth the Spirit of his Sonne into our hearts, crying, Abba Father :
and that we Are his children. For Because we Are Sons, (which we Are by faith in christ, Gal. 3.26. John 1.12.) God sends forth the Spirit of his Son into our hearts, crying, Abba Father:
Yea Paul professeth of himselfe, (not as an Apostle, but as a beleever) that he was perswaded nothing should be able to separate him from the love of God in Christ Iesus.
Yea Paul Professes of himself, (not as an Apostle, but as a believer) that he was persuaded nothing should be able to separate him from the love of God in christ Iesus.
The fift comfort of a saving faith, is Boldnesse in prayer to God, as to our Father, with confidence to be heard in our prayers for forgivenes of sinne,
The fift Comfort of a Saving faith, is Boldness in prayer to God, as to our Father, with confidence to be herd in our Prayers for forgiveness of sin,
The sixt comfort, is an Ability wherby we may answere all Satans accusations, and resist all his temptations, whereby he would perswade us to despaire of mercie, in regard of our miserie and great sinnes, which have deserved temporall, spirituall, and eternall curses.
The sixt Comfort, is an Ability whereby we may answer all Satan 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.
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For therefore Paul cals a saving faith, a brest-plate, and a shield, Ephes. 6.17. not because the faithfull shall bee freed from Satans temptations, and no way to be assaulted with them;
For Therefore Paul calls a Saving faith, a breastplate, and a shield, Ephesians 6.17. not Because the faithful shall be freed from Satan temptations, and no Way to be assaulted with them;
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but because by it they shall be able to quench all his fiery darts, that is, to answer and refell them, that they shall doe us no harme, nor drive us to despaire.
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.
Now followes the last comfort of faith, which is, that if we be truly ingraffed into Christ, by a true and lively faith, we shall bee sure to persevere in grace unto the end:
Now follows the last Comfort of faith, which is, that if we be truly Ingrafted into christ, by a true and lively faith, we shall be sure to persevere in grace unto the end:
for he that drinkes of the water of life that Christ gives, (that is, whosoever beleeves in him) it shall be in him a Well of water springing up to life eternall :
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:
From whence wee may collect three singular comforts: 1. Art thou afraid thou shalt never indure to the end? be of good cheare, thou shalt be kept unto salvation. 2. Doth it trouble thee that Satan is a strong and subtil adversary, able to overturne thee? bee of good comfort, thou art kept by the power of God, who is stronger then he. 3. Art thou dismayed thy faith will faile thee? take heart of grace, thou art kept by the power of God through faith ;
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. Does 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 then he. 3. Art thou dismayed thy faith will fail thee? take heart of grace, thou art kept by the power of God through faith;
Now followes the third thing propounded in the handling of this Rule, which is a declaration of the meanes by which faith in Christ becomes so comfortable to the soule:
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:
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Now the holy Ghost works these comforts in Christians through faith, by reason, first, of the proper and immediate obiect thereof, which is Iesus Christ, the meritorious cause and fountaine of all spirituall consolation.
Now the holy Ghost works these comforts in Christians through faith, by reason, First, of the proper and immediate Object thereof, which is Iesus christ, the meritorious cause and fountain of all spiritual consolation.
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and sensuall ioyes, comforts, and pleasures. 2. A feeling of the want of these spirituall comforts. 3. A knowledge of the necessitie and excellencie of them. 4. An hungring and thirsting,
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,
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and the comforts thereof. 6. A diligent and continuall use and meditation of the Sacraments of the Gospel, which are the spirituall nourishment of our soules to eternall life. 7. And lastly, a frequent,
and 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,
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and fervent use of prayer to God for his blessing upon the meanes, that our hearts may bee ravished with these holy and heavenly ioyes and comforts, according to the necessitie, and excellencie of them. The application of this Rule.
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. The application of this Rule.
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Indeed to sinfull and carnall pleasure it is, but not to all pleasure and ioy: for godly men have a liberty to partake in many lawfull pleasures, and recreations;
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;
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Let such men take heed that go on in the eager pursuite of them, and carelesse neglect of the other, that they be not in the number of them, that have already received their consolation ;
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;
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For first, what though Satan tels thee thou art a sinner? yet God tels thee in the Word, that by faith in Christs death and righteousnesse, thou art accounted as righteous in Gods sight:
For First, what though Satan tells thee thou art a sinner? yet God tells thee in the Word, that by faith in Christ death and righteousness, thou art accounted as righteous in God's sighed:
Secondly, what though Satan tel thy conscience, thou art a transgressour of Moses Law, and therefore that thou art lyable to the curse? yet God tels thee in the Word, that from all things from which thou canst not be iustified by the Law of Moses, every one that beleeves in Christ is iustified :
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:
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Thirdly, what though Satan suggest into thine heart, that thou art in Adam condemned to die the second death? yet will the Lord tell thee in his Word, that in the meane time that execution is stayed;
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;
Lastly, what though Satan obiect against thee, that thou must die, and after death come to iudgement? yet will the Lord tel thee out of the Word, that the sting of death is taken away ;
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;
IN the handling of this Rule, I will observe this methode, and declare these points: 1. I will shew, that Christians must strive to strengthen their faith. 2. I will propound some Reasons to induce them to strengthen their faith. 3. I wil direct them to the meanes, by which they may learne how to strengthen it. 4. I will declare, that if they labour in the use of meanes, they may strengthen it. 5. And lastly, I will apply this Rule,
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,
how can they quite themselues like men, and be strong? Secondly, in Peter, where he exhorts the Christian and beleeving Iewes, to grow in grace, and in the knowledge of our Lord and Saviour Iesus Christ, signifying unto them, that when they are once begotten to the faith,
how can they quite themselves like men, and be strong? Secondly, in Peter, where he exhorts the Christian and believing Iewes, to grow in grace, and in the knowledge of our Lord and Saviour Iesus christ, signifying unto them, that when they Are once begotten to the faith,
Lastly, this is taught us by the Word of God in Iudes Epistle, Verse 5. where he exhorts the Christian Israelites to edifie one another in their most holy faith :
Lastly, this is taught us by the Word of God in Iudes Epistle, Verse 5. where he exhorts the Christian Israelites to edify one Another in their most holy faith:
My second Reason that prooves it it necessary for Christians to strengthen their faith, is drawne from the consideration of Satans malice, who useth all meanes to weaken it;
My second Reason that Proves it it necessary for Christians to strengthen their faith, is drawn from the consideration of Satan malice, who uses all means to weaken it;
yea, quite to subuert and ouerturne it (if it were possible) as may be seene in the case of Peter, who was winnowed by Satan, that his faith might faile.
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, that his faith might fail.
For I demand, if a house beginne to sinke or reele of one side, will we not put vnder some shore to prop it vp? Or if any man question the Title of Land we have purchased, will wee not search Records,
For I demand, if a house begin to sink or reel of one side, 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,
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yea, wholly (if it were possible) to subuert it, they have reason to strengthen the same, specially, seeing by faith wee stand in the grace and favour of God :
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:
The third reason enforcing a necessitie of strengthening our faith, is taken from the consideration of the nature and condition of the life of Christians in this world, which is subiect by afflictions, to many tryals that require strength of faith to undergoe them,
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 upon the same ground Paul sends Timothy to the Thessalonian Christians, to stablish and comfort them in their faith, to the end they might not bee mooved by the afflictions of those times, which hee told them beforehand they must suffer, 1. Thes. 3.2, 3, 4. And no marvell:
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. Thebes 3.2, 3, 4. And no marvel:
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for hereby we shall draw downe from the death and Resurrection of Christ, dwelling in our hearts by faith, Ephes. 3.17. more strength to dye to sinne, and to walke in newnesse of life.
for hereby we shall draw down from the death and Resurrection of christ, Dwelling in our hearts by faith, Ephesians 3.17. more strength to die 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 wee shall come to attaine to the end of our faith, which is the salvation of our soules.
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.
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yet if there be no means to strengthen it, how shall we strengthen it? It remaines therfore in the next place, that I shew what the meanes be which God hath ordained for that end.
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.
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And for that end he desires to see the Romanes, whom hee had by preaching at first converted to the Faith, that hee might bestow vpon them a spirituall gift to strengthen them, and to see the Thessalonians, that he might perfect that which was lacking in their faith :
And for that end he Desires to see the Romans, whom he had by preaching At First converted to the Faith, that he might bestow upon them a spiritual gift to strengthen them, and to see the Thessalonians, that he might perfect that which was lacking in their faith:
and for this end doth Peter command the Christian Iewes, as new born babes, to desire the sincere milke of the Word, namely, that they might grow thereby :
and for this end does Peter command the Christian Iewes, as new born babes, to desire the sincere milk of the Word, namely, that they might grow thereby:
not onely to teach us, that now he hath put an end to all the carnall & fleshly sacrifices & offrings of the Law, by this Bread and Wine representing himselfe:
not only to teach us, that now he hath put an end to all the carnal & fleshly Sacrifices & offerings of the Law, by this Bred and Wine representing himself:
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but also to teach thereby, that as Bread and Wine doe naturally nourish our bodies: so the benefits of the body and bloud of Christ crucified comfort our soules;
but also to teach thereby, that as Bred and Wine do naturally nourish our bodies: so the benefits of the body and blood of christ Crucified Comfort our Souls;
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The third meanes of strengthening our faith is the frequent use, and feruent exercise of Prayer to God, in the name of Christ, the obiect of our faith.
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.
& no marvell for if Prayer bee a meanes to obtaine a blessing of strength, to the meanes that God is pleased to give us for the preservation of our corporall strength, and bodily life:
& 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:
then why should it not be a meanes to strengthen our faith in Christ, and to increase it for the further comfort of our soules in Christ, in whom our faith is fixed?
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?
For as the consideration of the honesty and sufficiencie of a man that makes us a promise of any thing, giues us good incouragement to beleeue wee shall have it,
For as the consideration of the honesty and sufficiency of a man that makes us a promise of any thing, gives us good encouragement to believe we shall have it,
therfore am I in the fourth place to shew, that if Christians doe use these and the like meanes for the strengthning of their faith, in manner and measure as they should, they may confirme it hereby,
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,
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for beeing Gods ordinances, why should they not be effectuall to Gods ends, for the good of Gods people? And this shall appeare: 1. By the promises of God, 2. By the examples of the godly.
for being God's 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.
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And yet for all this, I would not have men to iudge, as if I meant that al Christians, by the use of the meanes, shall attain unto a like measure of the strength of faith;
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;
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and then it is no wonder thou doe not labour to strengthen it, (for thou canst not strengthen that which is not) or that it is such a one, that will proove weaker euery day then other,
and then 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 then other,
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but striue and labour to increase it, to hundreds or thousands; so doe not thou content thy selfe with a small portion of these heavenly treasures, but labour to increase it;
but strive and labour to increase it, to hundreds or thousands; so do not thou content thy self with a small portion of these heavenly treasures, but labour to increase it;
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for thou takest heed thou fall not, thou makest sure to thy selfe thine own Calling and Election, and workest out thy salvation with feare and trembling ;
for thou Takest heed thou fallen not, thou Makest sure to thy self thine own Calling and Election, and workest out thy salvation with Fear and trembling;
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thou takest heed to thy selfe, that there bee not in thee an evill heart of infidelitie to depart away from the living God, and therefore art thou like to abide and continue:
thou Takest heed to thy self, that there be not in thee an evil heart of infidelity to depart away from the living God, and Therefore art thou like to abide and continue:
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and find it, to the end that hereby being strengthened in thy faith, thou maist be faithfull to the death, and being faithfull to the death, thou maist receiue the crowne of life ;
and find it, to the end that hereby being strengthened in thy faith, thou Mayest be faithful to the death, and being faithful to the death, thou Mayest receive the crown of life;
& promised a blessing, to the end thou mightest trust in him for the same, will in due time cause thee to reape of the fruit, if thou faint not, knowing this assuredly that thy labour shall not be in vaine in the Lord.
& promised a blessing, 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, knowing this assuredly that thy labour shall not be in vain in the Lord.
And wherewithall shall I doe this better (having already commended it to the Christian Reader in the Preface) then with a suppliant prayer to the Father of Lights, that he would be pleased in Iesus Christ to accept of these my poore labours in his Vineyard,
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 Iesus christ to accept of these my poor labours in his Vineyard,
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As also with an humble thankesgiving to the same eternall Maiesty, (God blessed for euermore) for health & strength of body, wherby I haue had opportunity,
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,
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that he would grant you, according to the riches of his glory, to be strengthned with might by his Spirit in the inner Man, that Christ may dwell in your hearts by faith:
that 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 dwell in your hearts by faith:
