The breast-plate of faith and love. A treatise, wherein the ground and exercise of faith and love, as they are set upon Christ their object, and as they are expressed in good workes, is explained. / Delivered in 18 sermons upon three severall texts, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Maiesty, Master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.

OF EFFECTVALL FAITH. The first Sermon.

1. THESS. 1.3.

Remembring your effectuall Faith, &c.

IN the former Verses, the Apostle setteth down this generall, Wee giue thankes alwaies for you, making men∣tion of you in our prayers, without ceasing. First, hee tels them that hee prayes for them; and then hee tels them more particularly, that his prayer was a thanksgiuing. And this giuing of thanks for them, hee expresseth by the continuance

of it, he did it constantly, without ceasing, (not by fits) making mention of you in my prayers. Then he names the particulars for which he giues thankes, namely these three: For their

• ... Effectuall Faith,
• ...Diligent Loue,
• ...Patient hope.

Now these three Graces he describeth and setteth forth three wayes:

First, from a certaine property or character which distinguisheth the true faith from the false faith, the true loue from the false loue, the true hope from false hope. I giue not thankes for euery faith, but for such a faith as is effectuall, (that is the property or character by which the truth of faith is discerned.) A∣gaine, not for euery loue, but for such a loue as is laborious, (for so the word signifieth.) Thirdly, not for euery hope, but for such a hope as makes you patient; that is the chara∣cter by which to know hope. And this is the first way whereby he describeth these Graces.

Secondly, he describeth them from the ob∣ject vpon which these Graces are pitched, and that is Iesus Christ our Lord, that is to say, I giue thankes for the faith you haue in Christ, for the loue you haue towards him, for the hope you haue of what he will doe for you: I giue thankes for that faith, for that loue, for that hope, that hath Christ for the object of it.

Thirdly, he describeth these graces from the sincerity of them: I giue thankes for all these graces that you haue in the sight of God; that is to say, not in the sight of man onely; as if he should haue said, many make a profes∣sion of faith, and goe for beleeuers in GOD, and for louers of GOD, and men iudge them so: but you haue it in the sight of God: that is, not only in the sight of men, not only in your owne fancie, apprehension, and opinion, but indeed, in good earnest, in sincerity.

Lastly, In the sight of God our Father: hee describes GOD by this property, hee is a Fa∣ther. I need not say more for the opening of the words. We will come to that point for which wee haue chosen them, which is the first thing for which hee giues thankes.

Remembering your effectuall Faith.

This point wee will deliuer to you out of them, that

The Faith that saues vs must be effectuall.

This Doctrine wee haue neede to adde to that which we formerly deliuered: for hauing said so much of faith, that faith is that that saueth men, and that there is no more requi∣red of you, but to take the gift of righte¦ousnesse, onely that you receiue CHRIST, onely that you beleeue in God that iustifieth the vngodly; that is, that you onely accept o•• that iustification that God is ready to giue to

euery man, be hee neuer so vngodly. Now (when we heare so much of faith, and that there is nothing at all required of vs, but a meere taking, left any man should bee decei∣ued, and run away with a false opinion, that if he haue but a naked apprehension, and no more, he shall doe well enough,) I haue cho∣sen this Text, that you may know what kinde of faith it is that is required of vs, namely eff••ctuall faith. The faith that saues vs must be effectuall.

Now Saint Paul adding this word to it, (re∣membering your effectuall faith,) he giues vs this intimation, that there is a faith which is not effectuall; there is a faith in the world, that goes for true faith, which, if it be examined, is not a faith that saues. We see, through the Scriptures, much mention made of a certaine faith which men had, which yet was not a sa∣uing faith: we see, many came and beleeued in our Sauiour, but he would not commit himselfe to them: for he knew what was in their hearts. Here was a faith to beleeue in him: nay fur∣ther, it was such a faith as had some effect too, (for it made them come to him) and yet, for all this, it was not such a faith as God accepts, it was not an effectuall faith.

So when Iohn Baptist came, before Christ, there were many hundreds that came to him, and reioyced in his light, but it was not effectu∣all, but a counterfeit faith that they had, not∣withstanding all that.

So there came many that were invited to the Wedding, so that the house was full; but yet euery man had not a Wedding garment. There was a certaine faith which brought them to the House, but they had not true faith, they had not the Wedding garment; that is, they had not such a faith as could produce and bring forth in them a conjugall affection, which is the Wedding garment. So two of the foure grounds had faith, they brought foorth some fruite, that faith strengthned and enabled them to doe so much as they did; but yet it was not true faith, it was not the faith which the fourth ground had.

And not onely in the New Testament, but in the Old Testament also, there is often mention made of such a faith, and of such a trust in GOD, as enabled men to doe much, but it was not an vnfained trust, it was not effectuall, but as it is Ieremie 3.10. Treacherous Iudah hath not turned to mee with her whole heart, but feignedly, saith the LORD. Therefore certainely, saith the LORD, their turne of euill and misery shall come: they trusted in GOD, but not with their whole heart.

So likewise, Deut. 5.25 the people there de∣sire Moses to goe and receiue the Commande∣ments from God for them, and whatsoeuer God should say to them, that they would doe: here was a faire profession; it is likely them∣selues

thought it to bee sound and good, yet Moses tels them they were deceiued in it: Oh (saith hee) that this people had a heart to doe this indeed. So, we see, there is a faith that is not effectuall, and therefore wee haue the more need to looke to it, because there is so much false faith in the World. As, when you that are Tradesmen, doe heare that there are so many counterfeit Drugges, or so many counterfeit Colours, or whatsoeuer you deale in, you will looke the more to it; so we should looke the better to our faith in this regard. Therefore to open this point a little, wee will doe these three things:

• First, I will shew the cause why there is so much vneffectuall faith, why there is so much faith that is not sound and substantiall.
• Secondly, I will shew wherein the efficacy of faith consists, what it is for faith to be ef∣fectuall.
• Thirdly, I will shew the reasons, why God will accept no other faith at our hands, why wee cannot bee saued, vnlesse we haue such a faith.

1For the first, namely the causes of vneffe∣ctuall faith, the reasons why the faith of many is vneffectuall, that it workes not powerfully, that it is not substantiall, you shall finde them to be these fiue.

First, the vanity or vneffectualnesse of faith ariseth vpon our taking of CHRIST vp∣on mis-information, when wee know not

who it is that we take, when there is an errour in the person we take, when wee vnderstand not aright what wee doe.1 Many doe as the yong man that came running to CHRIST, he came hastily, he made account to bee his fol∣lower, but CHRIST tels him that hee might mistake him, and therefore he lets him know what it was to follow him, what a Master he had betaken himselfe vnto: saith hee, if thou wilt be my seruant, goe sell all that thou hast. As if he should haue said; Mistake me not, if thou wilt be mine, thou must be mine altogether, thou must take vp thy Crosse, thou must part with any thing. Now, if the yong man had gone away with this mistake, that he had not vnderstood CHRIST, he had become a Dis∣ciple of CHRIST, as well as others, but it had beene vpon a mistake.

And so likewise that Scribe,2 to whom CHRIST said, The Sonne of Man hath not whereon to lay his head. As if hee should haue said, It may be thou lookest for ease, for Bed and Boord with me, thou lookest for a plea∣sant life, but it will not be so; I leade not a pleasant life my selfe, I haue not whereon to lay my head; I am not in so good a condition as many Fowles are, as many Beasts are, I haue not a nest, I haue not a denne; that is, I haue not that which should bee in steade of these to me, and therefore know what thou doest before thou betake thy selfe to my ser∣uice. Now men, not considering this, they

put themselues vpon Christ, they take vpon them the profession of his Name, before they enter into a serious consideration, and this is it that causeth faith to be vneffectuall: as one speaking of false fortitude, names this for one amongst the rest; Many (saith he) are valiant for want of experience: that is, they know not what the wars are, they know not what hard∣nesse they must endure, and therefore when they come to feele it, when they come to see what paines they must take, and what they must endure, they shrinke: so it is in this; many men enter vpon the profession of Chri∣stianity, vpon that warfare, (for so our pro∣fession is called) I say, many enter vpon it out of mistake; they vnderstand not what it is, they haue not experience of it, they know not how many will come against them, they know not that the force of their enemies is so great, they know not that they haue so many thousands to meet them; therefore they vn∣dertake the businesse, they goe about the en∣terprize, and it comes to naught, because they considered not what they did. Therefore, saith Christ, let him that builds a House, set downe before what it will cost. That is to say, if a man consider not what CHRIST lookes for at his hands, if he consider not before-hand, that, if he will be Christs, he must cr••cifie the flesh, with the affections thereof, that hee must denie himself in those things that are dearest to him, hee must be content to be hated of all men, this is a

thing that will goe hard. This is that, that a man can hardly indure to be scoffed at, to haue euerie man his enemie, to part with all his friends, to liue a despised man, to suffer per∣secution, that the end of one persecution shou••d be the beginning of another, and the end of one suffering the beginning of another.

Againe, for a man to haue his inward lusts and desires so mortified, and so crucified, and so restrained, to bee so strait-laced in euery thing, I say, because men consider not this, what it is to take this profession on them, when the time comes, what doe they? They goe backe againe. Hence it is, that many, out of flashes, and in good moodes, will be ready to embrace Religion; but wee see by experi∣ence, how soone there is an end of it. As the people, when Christ came to Ierusalem, how ready were they to receiue him, with blessed is he that commeth in the Name of the Lord, and Hosanna, &c? but how soone were they gone a∣gaine? so many yong commers on, in this Ci∣tie, and many, euen of our profession, in the be∣ginning of their time, are ready to take vpon them the profession of Christ; but afterwards, when they come to see what must be done, whē they see that Christ and the world cannot stand together, that Christ & pleasures cannot stand, but they must be content to go another course, then they go back, and their faith proues vnef∣fectuall: this, I say, is the first cause, when men are not throughly informed what they doe.

A second cause of the vneffectualnesse of faith is, when men take Christ out of feare, when they are in some present distresse, and would haue ease, and vpon this they take Christ, not because of any true loue to him, but because they would be deliuered out of that present exigent which they are in; and this is as vsuall as the other. How many are there, that, when God affrights them a little with the terrours of the Law, when their consciences are troubled, when then begin to apprehend Hell▪ so long as they are in such a condition, they are willing to take Christ: but as soone as these stormes are ouer, and their hearts are at peace againe, when their consciences returne to some quiet, and when there is an end of those terrours, then there is an end of their re∣ligion, and of their faith, so that their faith proues ineffectuall. So, many men, when they are in some great calamity; as, you know, Pharoah, when hee was in the present strait, then he would doe any thing: so many men vnder great crosses, afflictions, aud disgraces in the World, then they will bee religious, but let them haue peace and prosperity, let them abound in all things againe, and they will forget GOD. Such Isay complaines of, Isay 58. they hang downe their heads for a day: That is, when the storme is on them, when they haue some affliction, for such a time, they will doe any thing; there is nothing more v∣suall then this. When men come to haue

sicknesse, and to apprehend death, what will not a man doe for his saluation at such a time? and therefore you finde by experience, that few of those that make such promises in their sicknesses, when they apprehend death, doe keepe them afterward: for they come from feare, and therefore they last not.

Take any man, the most ambitious man in the world, when he comes to dye, the praise of men is then nothing to him, then he will part with any thing. Take a couetous man, to saue his life, what will not he doe? A Merchant that loues his goods neuer so well, yet when the Ship is ready to sinke, hee will cast them out, he is willing to lose them, rather then to lose his life: So when a man comes to such an exigent, when hee comes to stand in the gate of destruction, as it were, when hee sees Heauen and Hell before him, he is ready to doe any thing then, not because indeede hee loues Christ, or is willing to take him, but to saue himselfe; as the foolish Virgins, when the Gate was shut, then they cry, Lord, Lord, open to vs: They would faine haue had Christ then, not out of loue to Christ; for then they would haue taken him before: It was not out of any loue to the Bridegroome, but out of feare, and fence of their own misery that they had when they were shut out, and that made them cry, Lord, Lord, open to vs. And this is the second cause that makes the faith of men to be vneffectuall, when they take Christ out of feare.

The third cause is, when men take Christ, not out of loue to his person, but out of loue to those commodities and aduantages they shall haue by him, when they looke not vpon him, when they fix not their eyes vpon his person, and the beauty that is in him: but they looke vpon the Kingdome, they looke vpon the wealth they shall haue, they looke to what they shall get by him. This faith proues vneffectuall; because when other com∣modities are presented, that are present, and sensible, and in their apprehension greater then these, then they let Christ goe againe. Men doe in this case, as those that marry for wealth; if that be their end, when they haue gotten the wealth that they would haue, when they haue that which they desire, they care for their Wiues no longer: so in this case; when men looke at nothing but simply at hea∣uen, disjoyned from Christ; or, when they looke at some other aduantages, when they looke at an earthly Kingdome, (as many of the Disciples did) when they looke for great matters by Christ in this world, when they finde it quite otherwise, when they lose in the world, and all that they haue is in hope, it is in things spirituall, that are not seene with the eye, things that are not sensible, then they are ready to slip from Christ againe. So it is vsually among vs, many take Christ for ad∣uantages, as Christ tels them plainely, Ioh. 6. (saith he) you seeke me, not for the Miracles which

I did, but for the loaues: That is to say, not out of loue to the worke, not because you iudge a∣right of the things of the spirit, not because you loue grace, but because you loue some ad∣uantage that you haue by religion, some pro∣fit that it brings you for the present, and be∣cause you would be freed from Hell for the future; such things as carnall men may see, and be affected with: but this will not hold out.

The manner of these men is to seeke mer∣cie and not grace. If they can be but assured that it shall goe well with them, that they shall be freed from the feares they might haue of Hell, that they may haue some hope of being in a better condition, this is that they looke for: but as for grace, for repayring the Image of GOD in their hearts, to be enabled to obey Christ in all things, this is a thing that they desire not, this is a thing they long not for: therefore the secret inquisition of their heart is, What good shall wee get by it? They enquire not, what excellencie, and what beauty there is in CHRIST, what manner of one hee is, that they may loue him; but what good shall wee get by him? what aduantage will it bee to vs? Contrarie to that in Cant. 5.12. when the Spouse is there asked what the reason was that she follo∣wed her Beloued so much? and that shee magnified him so much? Shee doth not tell them, because I shall haue such

things by him, or hee is thus wealthie, or I shall haue this honour by matching with him; but marke her answer; My beloued is white and ruddy, the chiefe among tenne thousand, his head is as the most fine Gold, his lookes are blacke as a Rauen, his eyes are as the eyes of Doues by the riuers of waters, washed with milke and fitly set: and so she goes along in a holy delectaction; This is my beloued, oh ye Daughters of Ierusalem. I say, so it is with those that take CHRIST in good earnest, that looke vpon the excel∣lencies of CHRIST, as hee is considered in himselfe: not that the other is excluded: for we may looke at the aduantages, and commo∣dities that we haue by him, but not vpon that alone; but, marke, in her answer shee descri∣beth what a one he was, and therefore she lo∣ued him. My Beloued is white and ruddy, the fairest of tenne thousand, such a one is my Beloued, therefore, Chap. 1. Vers. 2. she de∣scribes him to be such a one as hee is; and (saith she) therefore the Virgins loue thee: as if shee had said, there is a Harlots loue, that lookes only what they shall haue by him: but none but Virgins, that is, those that haue chaste and good affections, those that haue holy and right affections, indeed the Virgins loue thee; but the others doe not: for they haue adulterous and Harlot-like affections, (as we may call them, when a man lookes not vnto GOD himselfe, but to his owne ad∣uantage and profit.) And this is the third

cause that makes faith prooue vneffectuall.

Fourthly, faith proues ineffectuall for want of preparation, and humiliation that should goe before it; because the heart is not cir∣cumcised, the heart is not broken yet, it is not emptyed of those things that it must be emp∣tyed of before a man can take CHRIST, and therefore in Deut. 30.6. saith Moses, The Lord your God will circumcise your hearts, and then you shall loue him with all your soule, and with all your strength. As if hee should haue said, It is impossible you should cleaue to GOD, to loue him indeed, to take him in good earnest, vnfeignedly, with all your hearts, except first your hearts be circumcised; therefore the Lord your God will circumcise your hearts; that is, hee will humble you, hee will breake your hearts, that your lusts shall be mortified in you; he will take away those strong, vio∣lent, those carnall and sinfull desires, that a∣bounded in your hearts before, and when that is done, then you shall loue the Lord in good earnest, not feignedly, but with all your hearts: Now, if a man come to take Christ before he be thus circumcised, he takes him in vaine, he takes him so, as that hee cannot hold him, nor continue with him.

Now this circumcision is done by a certaine worke of preparation or humiliation, by which these strong lusts are broken in vs: therefore, when men come to Christ, before the Law hath beene a sufficient Schoolmaster

to them, before it hath indited them, before it haue put them in prison, and told them that they must pay euery farthing, (when a man comes to this, hee seeth that hee cannot doe it, then he goeth to Christ, and beseech∣eth him to pay his debt,) before the Lawe haue done this, men care not for Christ, they take him negligently, and therefore they hold him not. And for this it was, that before Christ came into the World, he would make way before him: so, before he will come in∣to a mans heart, the Mountaines must bee brought downe, the spirit of Elias must make way; that is, there must be a sharpe ministry to shew men their sinnes, that they may bee throughly humbled, and prepared, or else they will neuer take Christ so as to keepe close to him.

A man must be brought to haue a present apprehension of death, and of the wrath of GOD, and damnation, or else he will not lay hold on the Hornes of the Altar; as Ioab, when he saw that Salomon would slay him in∣deed, and take away his life, then hee layes hold on the Hornes of the Altar, and would not let goe; so when a man sees present death, he will keepe close to Christ, and till this bee wrought, a man may take Christ, but his faith will be vneffectuall, because indeed, till a man be soundly humbled, he neuer accounts and reckons sinne to be the greatest euill; and till he doe that, he neuer accounts CHRIST to

bee the greatest good, and if a man doe not reckon CHRIST to bee the chiefe good of all other, there will be somewhat propoun∣ded, which will bee esteemed before him, and when that comes, he lets goe CHRIST. But when there is a sound humiliation, which makes a man prize CHRIST aboue all other things, then faith proues effectuall; that is, a man holds out, hee goes thorow with the worke, he cleaues so to Christ, as that he will not part with him: but for want of this, be∣cause mens hearts are not circumcised, be∣cause way is not made, because the Moun∣taines are not brought downe, because the Ministrie is not sharpe enough to prepare them, hence it is that their faith is vaine, and comes to nothing.

Fiftly and lastly, the faith of men proues ineffectuall, because it is not well grounded, they take to themselues a perswasion of the remission of their sinnes, vpon an vncer∣taine ground; they are not built vpon the Rocke, they take CHRIST, but they are not well bottomed: for there is a certaine false perswasion, which is nothing else but a strong fancie, which makes a man to thinke that his sinnes are forgiuen, and that hee is in a good estate: but when it comes to exa∣mination, hee can giue no sound reason for it. When men take CHRIST on this man∣ner, when they are perswaded their sinnes are remitted, and yet haue no good ground for

this perswasion and peace, it holds not out, it continues not. Therefore to such as these Saint Paul speakes, Eph. 4.10. Bee not chil∣dren (saith hee) in vnderstanding, to bee carried about with euery winde of doctrine. As if hee had said, Indeed you are such as haue em∣braced CHRIST, but you must not doe as children doe, that beeing not able to vse their owne judgement, they see what other men doe, and they heare what they say: but, saith hee, you must learne to be men, that you may vse your owne vnderstanding, that you may see with your owne eyes, or else you will bee like a Ship tossed and carried about with euery wind. That is to say, it was a false perswasion that draue you to CHRIST, and another winde will driue you from him: therefore bee not children in vnderstanding. So, I say, when you haue a perswasion of the remission of your sinnes, of beleeuing in Christ, be not children in vnderstanding, see that it bee soundly grounded. That is a con∣dition required by the Apostle, Colos. 1.23. CHRIST hath reconciled vs to GOD the Father, to be blamelesse, and without fault. But (saith hee) I must put in this condition, If you continue grounded, and stablished in the faith, that you bee not moued from the hope of the Gospell. As if he should haue said, There is a certaine faith, by which you may take Christ, and so you may bee perswaded of re∣conciliation; but, saith he, that will not doe,

vnlesse you bee grounded and stablished in the faith. The word in the Originall signi∣fieth, Except you bee so built as a house is built vpon a sure foundation, as a Tree that is soundly rooted, when you are so pitched vpon Christ, that when new objects come, new temptations come, things that you neuer thought on, yet nothing can moue you from the hope of the Gospell: If you be not groun∣ded, you may take a hope to your selues of reconciliation, and of being without fault in the sight of GOD, but it will neuer hold out, vnlesse it be soundly grounded. Hence you see therefore, that if a man bee not well roo∣ted, if hee be not built vpon the Rocke, if this perswasion of the remission of his sinnes bee not well bottomed, that causeth him not to hold out, but to fall off againe. Whereas it is required of vs, that we keepe so close to God, in such a case our faith should be built on so sure a ground, that nothing in the World should moue vs, no not the most probable arguments that may bee brought in: as wee see, Deut. 13. saith Moses, If a Prophet, or a dreamer of dreames come, and give you signes and wonders, and the thing that he foretold come to passe, that you could not answer any thing, you can see no reason but that he should be a true Prophet, saith he, God will put you to such trials, to proue you to see if you be sound∣ly grounded. All that are saued, hee will haue them so fixed, hee will haue them take

their saluation vpon so good a ground, vpon such infallibility, that whatsoeuer shall bee brought against them, they shall keepe them close to GOD. This is that that wee should labour for, and for want of this, when men haue a confused perswasion that their sinnes are forgiuen, and thinke it enough, if their hearts bee quiet, if they haue rest in their consciences, that they be not troubled, and neuer examine what the grounds are: I say, for want of this it is, that in temptation they fall away; when other men come and preach other doctrines, then they are plucked away with the errour of the wicked, as Peter saith, 2 Pet. 3.17. Bee not plucked away with the errour of the wicked, but grow in knowledge. As if hee should haue said, If you haue but some perswasion, but some good opinion that Christ is yours, and that it is best for you to cleaue to him, this will not hold, you will bee plucked away with those errours that o∣ther men are plucked away with. This is the first thing which wee haue done with, to shew the causes of the ineffectualnesse of faith.

2In the next place, I am to declare vnto you what it is that maketh faith effectuall, where∣in the effectualnesse of faith consists. In this we will shew you 3. things.

First, in what sence it is called effectuall faith: for the very opening of this word which the Apostle vseth, will open a Window

to vs, it will open a creuice of light, to see in∣to the nature of the thing it selfe.

Secondly; we will shew you particularly and distinctly, wherein this effectualnesse of faith consists.

Thirdly, wee will shew you how it is wrought, how this faith is made effectuall in vs; and when wee haue done these three, you will fully vnderstand what effectuall faith is.

First,1 for the opening of this very appel∣lation, this name effectuall faith: you shall finde that a thing is said to bee effectuall in 4. respects.

First, we say a thing is effectuall, when it doth its office,1 when it exerciseth that pro∣per function that belongs to that quality, or that grace, or that gift, or that creature what∣soeuer it is; and when it doth not that, then we say it is ineffectuall, when it doth not the thing that we looke for from it. In this sence, faith is said to be effectuall, when it doth the thing for which faith is, when it doth the thing that God expects of faith, that is the proper function of faith: and what that is, you heard before; namely to take Christ: If faith take Christ, it is effectuall faith.

Now, for the opening of this a little further to you, to shew you what this proper function of faith is. It is, when a man is so far peswa∣ded of the truth of the Scriptures, of the truth of the promises, and doth so far appropriate

them to himselfe, that hee is willing to take Christ, though there be some doubtings and wauerings in him, yet if there be so much faith as to doe the thing, this is properly effectuall faith, though it be not perfect faith: For you must know, that there is a doubting mingled with the best faith: Therefore when wee say effectuall faith, we doe not meane that it is such a faith as is without doubtings, and without feares mingled with it: but, if it bee such a faith as doth the thing it selfe, for which faith is appointed, it is properly said to be effectu∣all faith. It is a point necessary for you to vn∣derstand; and if you compare this that wee haue said (concerning this description, of this first explication of effectuall faith) with that in Iam. 1.7, 8. we shall see what the meaning is. Hee speakes there of doubting, and tels you, that those that doubt, they are like a waue of the Sea, tossed to and fro, and in the end they vanish away. Saith the Apostle, Let not such a man thinke to obtaine any thing at Gods hands: for he is a double-minded man, and is vnstable in all his wayes. The meaning is, that there is such a faith that makes a man doubt, when he knoweth not what he should doe, but is vnstable; as a waue of the Sea, that is tossed to and fro: hee is sometimes going towards GOD, sometimes from him againe, and in the end he goes quite away. (Saith he) such a man shall not receiue any thing. Why? Because hee is a double-minded man. Now,

by a double-minded man, is not meant a man that hath one thing in his face, and another in his heart, one that pretends one thing, and in∣tends another, (though the word be somtimes so taken, yet in that place it is not so to be vn∣derstood) but by a double-minded man this is meant, when the mind is diuided, between two objects, that it knowes not which to choose, but stands as one in Biuio, that hath two wayes before him, and knowes not whe∣ther to goe this way, or that way; a man that is distracted in his owne minde, hee knowes not what to resolue on. Now when a mans faith comes to this, that he knowes not whe∣ther to take CHRIST, or the World; hee doubts whether he should choose, GOD, or the World, there is an vncertainety in his minde, that it is diuided: sometimes hee thinkes it is best, and sometimes he thinkes it not best, aliud stans, aliud sedens, when he thus wauers, this is not effectuall faith. But now, if a man goe beyond this, and pitch vpon CHRIST resolutely, when he goeth so farre, as that he resolues to take him, although hee haue many pluck-backs, although there bee many things that may disswade him from it, though there be some reluctancie in his mind, some feare whether it be the best way or no, yet if he pitch on CHRIST, hee chooseth him rather then the World, though he haue some inclination to the World still, though there be somewhat offensiue in his his heart,

though, as I said, there bee some doubts, some feares whether it be the best way or no, yet if faith come so farre as to pitch on Christ, to choose him, to take him, this is properly effectuall faith. Indeed, it is farre from per∣fect faith, but it is effectuall faith, and such as shall saue you. Therefore you shall finde this rule among the Schoole-men, (I name them, because they were Papists, and their doctrine of faith is contrarie to this) they say, it is not faith, except it be a full perswasion; they speake not there of resting on CHRIST, that is not the thing, but of the full perswasi∣on of the truth of the thing to bee beleeued; yet notwithstanding, you shall finde this rule among some of the Schoolemen, Fides non excludit omnem dubitationem: faith doth not exclude all doubting, but that doubting that ouercommeth, that doubting that casteth the ballance the contrary way: if it bee such a doubting as doth not ouercome, it may stand with true and sound faith. So, I say, if you would know now, what it is to pitch on Christ, and so to take him, though there be some re∣luctancie, some doubt, some feare, you shall know it by this: if a man haue so taken him, that still hee is growing, still his faith is pre∣uailing, still his faith is ouercomming those doubts and feares from day to day, hee is better and better resolued; I say, though his faith be not perfect at the first, yet if it bee still thus on the growing hand, it is sauing

and effectuall faith. Whereas another man, that is not soundly rooted, that is diuided thus, he takes Christ, but it is not vpon any good ground, but as the Weather-cocke stands such a way, while the wind blowes that way, not because the Weather-cocke is fixed, (for for when the wind turnes, the Weather-cocke turneth too:) so, such men cleaue to Christ, not because they haue any good ground, but because they want temptations to a con∣trary way: let temptations from the World come, let there come reasons that they knew not before, let there come new objects, new al∣lurements, which they knew not of before, they will forsake Christ againe, but when the heart is fixed, when there is an Anchor that holdes the soule though the ship wauer, when there is an anchor, to hold it fast though it be much tossed to and fro, though there be much doubting, thou maist be sure it is true and ef∣fectuall faith.

This point you must marke; when I say it is effectuall it is no more but when it thus pitcheth on CHRIST, though there bee some doubting: It is so farre from be∣ing true that faith must bee without all doubting, that wee may boldly say, it is not faith, except it haue much doubting, vnlesse there bee some feares, vnlesse there bee some troubles within, that resist this faith, and striue against it; otherwise it is no faith: for certainely, there is no

man that hath perfect faith, especially at the first, or afterward eyther, so as to set his heart fully at peace, and then if it bee not perfect faith, if there be no doubting, there must be perfect flesh, that is, there is nothing but flesh, and if there be some faith which is imperfect, alway in the beginning there must needes be doubting, because there is some flesh, and some spirit, there is fire and water, and there∣fore there must needes be striuing. We may say of doubting, in this case, as wee say of Thistles; they are ill weeds, but the ground is fat and good where they grow: so doubting is a thing that resists faith, it is bad, but it is a signe the heart is good where it is. So that, where there is all peace, where there is no questioning, where the heart is not perplexed and troubled, and complaines not, it is a signe that the strong man possesseth the House wholly; it is a signe there is nothing but flesh there. Therefore marke this point to your comfort, that if there be but so much faith as will produce this worke of taking CHRIST, though there bee some doubtings mingled with it, yet it is properly effectuall faith, be∣cause it doth the thing, though not perfectly. That is the first acception of the word effectu∣all, a thing is said to bee effectuall, when it doth the proper function of it, though it doe it not perfectly, and throughly, yet, if it doe it, it is said to bee effectuall: so faith, if it pitch vpon CHRIST, though not

so perfectly as afterwards it may, it is effe∣ctuall.

Secondly,2 a thing is said to bee effectuall, as it is opposed to that which is vaine and empty, to that which is but a name, a shad∣dow of it, but is not such a thing indeed. So faith is said to be effectuall, when it is true, reall, and substantiall, you know, there bee emptie clowds, we see the heauens many times full of clouds, but there is no rayne fol∣loues, they are driuen away with the windes, they are emptie clouds, they are not clouds indeed: so there is a great shew of faith some∣times, that makes a man shew like these clouds, and yet it is vaine and empty, no raine followes. A counterfeit Piece, although it shew to be good money, yet, when we find it counterfeit, when we finde it clipt, we cast it away: so true faith is said to bee effectuall, when it is opposed to vaine faith: in Iam. 2 the later end of the Chapter, the Apostle speakes to that purpose, to shew the diffe∣rence betweene true faith, and dead faith, which is but the name of faith, but is not faith indeede.

Thirdly,3 a thing is said to bee effectuall, when it lyeth not idle and still, but is doing something: As a Pylot in a Ship, hee sitteth not still there, if he doe sit still and doe no∣thing, we may say he is an vneffectuall Pylot, he were as good not be there: so when faith lyes still in the heart, and is not stirred and

moued, nor shewes it selfe in the fruites of it, this we say is ineffectuall faith; whereas faith should be in the soule, as the soule is in the body, which is neuer there in vaine, but still it is stirring, and shewing it selfe by motion, by action, by doing somewhat or other. And in this sence faith is said to be effectuall, when it is a stirring faith, when it is a liuely and fruitfull faith, that is doing somewhat in the soule of a man.

4Last of all, a thing is said to bee effectuall, when it goes thorow with the worke that it hath in hand: this differeth from that which I named first, therefore the Greeke word, that is rendred effectualnesse, signifieth perfect∣nesse, to bring a thing to an end; so that faith is said to be effectuall, that goes thorow with the worke it vndertakes; that is, when it san∣ctifieth the heart throughout, in respect of parts, and throughout in regard of time, when it brings a man to the end of his saluation, when it carries a man through all impedi∣ments, when it leaps ouer all difficulties; so that a growing, preuailing, ouercomming faith, that is said to be an effectuall faith, such a faith as leaues not the worke halfe done; such a faith as leaues not the building in the beginning, in the rudiments, but sets it vp, and puts the roofe vpon it; such a faith, which, though it may sinke, as a Corke, for a time, yet it riseth againe: such a faith as o∣uercomes, and perfects the worke of our sal∣uation:

in this sense faith must be effectuall, and this differs from the other three: so that in these foure sences faith is said to be effectu∣all. And this is the first thing.

The second thing which wee vndertooke,2 was to shew you wherein the effectualnesse of faith consists. It consists in these foure things. That which we said before to you, when wee shewed you the causes of the in∣effectualnesse of faith, will make good way to this.

The first thing wherein the effectualnesse [unspec 1] of it is seene, is in being well built; that is, when the preparation is sound, and full, that makes way for it.

The second is, when the vnderstanding is [unspec 2] cleare, and a man beleeueth the promise of GOD vpon sure and infallible grounds, when hee seeth them perspicuously and di∣stinctly.

The third is, when the will takes Christ, [unspec 3] and takes him out of loue, not out of feare, not out of loue to the aduantage onely by him, not out of mistake:

The fourth is, when it turnes not onely the [unspec 4] will, but all the affections, when it turnes the whole man, when it shoots it selfe into life, and practice.

First,I I say, faith is effectuall, when there is a good way made for it, when the rubbish and false earth is taken away where it should be built; that is, when the humiliation is

sound and good, when the preparation is perfect, when it is such as makes a man fit for the Kingdome of GOD: For I finde that phrase vsed, He that puts his hand to the Plow, and lookes backe, is vnfit for the Kingdome of GOD: As if hee had said, there are cer∣taine men, which come to the profession of Christianity, as many come to husbandrie, which is a hard employment; some there are which doe this, and goe backe againe. Why? because they are not fit for the Kingdome of God, that is, they are not throughly prepared for it: that is to say, when a man is not throughly humbled to know what sin is, and what the wrath of God is, he is not fit for the Kingdome of God; but if he do come to Christ, if he doe begin to beleeue, he will goe backe againe. So a man is properly said not to bee fit for the Kingdome of GOD, till hee bee throughly humbled, till hee haue tasted the bitternesse of sin, till hee haue felt what the Deuils yoake is. As it was with the Israelites, put the case they had beene carried out of E∣gypt before the time that they were,1 indeede they had not been fit for the Land of Canaan, because they would haue beene ready to haue turned backe in their hearts into Egypt, and though the LORD laid load on them, though their yoake were hard, though he caused them to wander vp and downe long, yet all was lit∣tle enough, still they were lingering after E∣gypt, and if they had been taken out of Egypt,

before the tale of Brick was required of them, without giuing them straw, before the taske∣masters had dealt hardly with them, what would they haue done? Might it not truely bee said of them, they would not haue beene fit for Canaan? So in this case, if a man will take CHRIST, it is a laborious worke, as la∣borious as husbandrie, as laborious as putting the hand to the Plow, as taking the yoake. Now before a man haue felt how hard the yoake is that he hath already, (for there bee many that weare the yoake of Satan, and see no hardnesse in it, but goe in a faire course, their consciences are not wounded with the sense of their sinnes, they neuer had afflicti∣ons wherein they tasted the wrath of GOD) alas, such men may come to put their hand to the Plow, but when they come to see what worke they haue in hand, they goe backe, they are not fit for the Kingdome of Heauen. Till a man bee weary, and heauie laden, with the burthen of Satan, till hee see Satans yoake to bee intolerable, hee will neuer continue vnder the yoake of CHRIST: therefore let vs consider whether wee be fitted or no: this fitnesse is first requi∣red.

So againe,2 we may take example from the Prodigall sonne, he was in his Fathers house, but he would not continue there, when hee was there at the first, and liued as the o∣ther sonne did, because hee had not beene

abroad in the World, to finde the misery of being away from his Father, hee was neuer pinched with affliction, with want of meate, till hee was from his Father, hee neuer knew what it was to be at his Fathers finding, till hee had his stocke in his owne hand; hee was not fit, and, wee see, hee continued not there: So, take a man that is brought vp in his Fathers House, as it were, that hath tasted nothing but the sweetnesse of the promises, and all is well with him, hee hath drunke in the truth of the Gospell with his education, you shall finde that this will not vsually hold out: because hee hath not found what misery it is to bee out of his Fathers House, therefore hee prizeth it not, such a one is not fit to continue, hee is vnfit for the Kingdome of GOD. Therefore the first thing that is required to make faith effectu∣all, wherein the effectualnesse of faith con∣sists, by way of preparation, to make way for it, is, when a man is soundly humbled and prepared, when it is such as will make them continue: you haue a phrase vsed, Reu. 2.25. Hold fast till I come that which thou hast already. As if he should say, Many haue hold of the Truth, they haue hold of CHRIST, they haue hold of the promises, but they hold them not fast, they hold them a while, but they hold them not fast till I come: To him that ouercometh, &c. and, him that continueth to the end, will I make ruler ouer the Nations, &c.

So, I say, till a man be thus made fit, he may take hold for a while, but hee shall not hold fast till CHRIST come, but he will let goe his hold, because he is not prepared with hu∣mility. This is that which is required in that place I formerly named, Matth. 10.6. If there be any worthy, (saith he) let your peace come vpon them. That is, if there bee any, when you come to preach the Gospell, that are so farre broken and humbled, if there be any that are so farre conuinced of their sinnes that they prize mee indeede, so that they hold mee, and will not let mee goe for any thing, but they are content to let all goe, rather then mee, such a man is worthie of me, such a man prizeth and esteemeth mee, and your peace shall come vpon him: That is, it shall come effectually vpon him, it shall abide with him, and saue his soule for euer. So, I say, when there is so much humiliation wrought in the heart, when the Spirit so farre convinceth a man of sinne, that hee comes thus to prize CHRIST, this is the first thing wherein effectuall faith consists: for though it bee not the very thing wherein beleeuing consists, yet it is that preparation, without which faith can neuer be found sound and effectuall.

Secondly,II when this is done, this is not all, when there is such a preparation made, that a man is willing to take CHRIST vpon any conditions, yet now, if hee shall not bee

well built, if hee see not iust ground to take him, if his vnderstanding shall not see the truth of the promise so clearely, that he can build on it, that hee can rest on it, that all the arguments in the World cannot draw him from it againe, his faith will not be effectu∣all. Therefore the second thing wherein the effectualnesse of faith consists, is to haue it well built in the minde and vnderstanding of a man, when he cleerely seeth the truth of the promise, that he can build vpon it infalli∣bly. For your better vnderstanding of this, you must know that then a man is said to bee well built, to bee rooted and grounded in faith, when he hath the first ground right, that so hee proceeds from one to another, that it is not a confused superficiall knowledge, to assent to the truth, and promises that are de∣liuered in the Word, but when hee hath a sure ground, the first ground, and the next, and so he proceeds along.1 As, for example, the first thing that a man must doe, is to be∣leeue the Scriptures, to know that they are true and infallible, that they are the sure Word of GOD, when a man can say, this I know,2 and this I build vpon. And besides that, then wee looke vpon the promises which the Scriptures containe, wherein CHRIST, and forgiuenesse of sinnes is offe∣red. Now if the first ground faile you, that is the bottome vpon which the promises stands; therefore haue that sure: when that

is sure, you must haue the promises sure, that is, you must consider the promises, and exa∣mine them, and see if this be the sense of the Scriptures; If there be so much light in you, as to say, I finde it so, I finde the Scriptures true, I beleeue them, I finde these promises in the Scriptures, I finde CHRIST offered to euery creature vnder heauen, I finde that I haue a warrant to take him; when a man, out of himselfe, out of an inward principle, out of his owne proper iudgement seeth this, and is conuinced of the truth of this, that the pro∣mises are so, and that they belong vnto him, that he may justly, vpon good ground, appro∣priate them to himselfe; so that when hee lookes round about him, and considers all the objections that may be made, yet he can an∣swer all arguments; when he fals downe, and is fully conuinced, and perfectly perswaded in his own mind, when a man thus apprehends the promises, when his vnderstanding is roo∣ted and grounded in the faith; that is the se∣cond thing wherein the effectualnesse of faith consists: And we see that described Ephes. 2. Saith the Apostle there, You are no longer strangers and forraigners, but Saints, of the house∣hold of God, and are built vpon the foundation of the Prophets and Apostles, Iesus Christ being the chiefe corner stone. Marke, (saith he) you are built vpon the foundation of the Apostles and Prophets; that is, you that are Saints, must consider what ground you haue to take that

name to your selues: Saith he, you are built vpon the foundation of the Apostles and Pro∣phets; that is, you are not built vpon the foundation, vpon the word of a man, you are not built vpon this Doctrine that I teach, meerely because I teach it, but you are built vpon the foundation of the Prophets, and A∣postles: that is, you see the Prophets and A∣postles deliuer this Doctrine. I, but one may seeke a further ground then that: What foun∣dation haue the Prophets and Apostles? Saith he, Christ is the chiefe corner stone on which they are built. So that when you haue this tract of consequence, I see the promise is sure, Why? Because it is built vpon the foun∣dation of the Apostles and Prophets, they haue affirmed it. But how shall I know that they are sure? Because Christ himselfe hath spoken by them, hee is the chiefe corner stone, when faith is thus grounded, then we are truely said to bee built, and rooted, and grounded in faith. Therefore, as the Samari∣tanes said, Ioh. 4 44. We beleeue, not because thou told••st vs, not for thy words, but wee haue heard him our selues, and wee know that hee is the Messias, and Sauiour of the World. Now, if those Samaritanes had onely be∣leeued because the Woman brought that relation, their faith might haue fayled them, but when they heard CHRIST themselues, vvhen they saw him vvith their owne eyes, when they could say,

in good earnest, out of their owne know∣ledge: wee know, that this is CHRIST, the Sauiour of the World, that is such a faith as will hold out. So, when a man doth onely take a perswasion out of the generall preaching of the Word, without a certaine ground, it prooues ineffectuall faith; but when men beleeue, because themselues haue seene, and out of that knowledge can say, they know CHRIST to bee the Messias, when they know CHRIST to bee theirs, when they know CHRIST to bee the Saui∣our of the World; and so, by consequence, of them which are a part of the World, then they may be truely said to bee built, to bee rooted and grounded in faith. This is that that Saint Iohn saith, 1 Ioh. 1.19. Wee know that wee are of GOD, and that all the World lyeth in wickednesse. Wee know that wee are of GOD; that is, it is not a thing that we are vncertainely perswaded of, but it is a thing that wee know as certainely as any man knowes a thing that is before his eyes, as a man knowes a thing of which hee doubts not; wee know that although all the World be against vs, though all the World runne another way, though all the World condemne vs for vaine men, idle men, for trusting in CHRIST crucified, yet we know that we are of GOD, and that all the World lyeth in wickednesse. I say, when a man holds out thus, when hee is put to the tryall,

when a man knowes in his owne knowledge, that it is so, as Peter saith to CHRIST, Ioh. 6.68. many had taken CHRIST, that went away againe. Saith CHRIST to his Disciples, Will you also goe away? Marke the answer that Peter giues: No: saith he, Whi∣ther should wee goe? thou hast the words of eter∣nall life. I know and beleeue that thou art Christ, the Sonne of the liuing GOD. As if he should say, It is impossible that I should goe away, for I know and beleeue; that is, I know vpon good ground, I haue another manner of ground then they had: If I had no more ground then the rest, I should goe away as well as they, but I know and beleeue that thou art CHRIST, the Sonne of the liuing GOD, therefore it is impossible that I should euer forsake thee, although all should forsake thee. This is to bee rooted and grounded in faith, in this second sense, when we see an infallible ground, a sure Rocke, vpon which our faith is built, and we are willing to aduenture our selues vpon it, to aduenture our goods, our name, our life, our liberty, that if a man bee brought to Martyrdome, hee can aduenture himselfe, and put all that hee hath vpon it. This ground will hold out, I say, when the vn∣derstanding of a man is thus built vpon the Word, when a man is examined eue∣ry way, when hee is able to answere all arguments, and all objections that may be

brought against it. This is the second thing wherein the effectualnesse of faith con∣sists. I should adde more, but I must deferre them till the afternoone.

FINIS.

Notes

• Doct.

  The faith that saues vs must be effectuall.
• Men are apt to deceiue them∣selues.
• That many men haue a false faith, pro∣ued by instan∣ces, both in the Old and New Testa∣ment.
• Ioh. 2.23.24.
• Ioh. 5.35.
• Mat. 22.8, 9, 10, 11. opened.
• Mat. 13.
• Ier. 3.10. opened.
• Deut. 5.25.
• Verse 29.
• Simile.
• Three things opened.
• 1

  The Causes why the faith of many is vn∣effectuall, which are fiue.
• Cause 1. Taking Christ vpon mis-in∣formation.
• Instances.
• 1

  The yong man that came to Christ.
• Luk. 18.
• 2

  The Scribe. Mat. 8.20. opened.
• Note.
• Cause 2. Taking Christ out of feare.
• Isa. 58. opened
• Note.
• Simile.
• Cause 3. Taking Christ for loue of the good things by him, and not for loue to his person.
• Note.
• Simile.
• Ioh. 6.26. opened.
• Some men seeke mercy, and not grace.
• Cant. 5.12. opened.
• We may looke to our own ad∣uantages by Christ.
• Cause 4. Want of hu∣miliation.
• Deut. 30.6. opened.
• The Spirit of Elias, what.
• Without sound humili∣ation, sinne is not accounted the greatest euill, nor Christ the greatest good.
• Cause 5. Because faith is not groun∣ded aright.
• Eph. 4.10. opened.
• Col. 1.23. opened.
• Hope that is not wel groun∣ded, holds not out.
• Deut. 13.1, 2, 3. opened,
• 2 Pet. 3.17.
• 2

  Wherein the efficacy of faith con∣sisteth.
• Three things opened.
• 1

  In what sence faith is called effectu∣all.

  Things are said to be ef∣fectuall in 4. respects.
• 1

  When they doe their pro∣per office.
• The proper function of faith, what.
• Faith may bee effectuall, though it bee mingled with doubting.
• Iam. 1.7, 8. opened.
• A double-min∣ded man, who.
• Papists tenent of doubting.
• What doubt∣ing it is that faith exclu∣deth.
• How to try truth of doubting.
• Simile.
• Some men cleaue to Christ for wans of temp∣tations.
• True faith not without doubtings and feares sometimes.
• Simile.
• Doubting a signe of a good heart.
• 2

  A thing is ef∣fectuall, in op∣position to that which is vaine and empty.
• Simile.
• Simile.
• Iam. 2.17.20, 26.
• 3

  A thing is said to be effectu∣all, when it is operatiue.
• Simile.
• 4

  When it goes thorow with the worke in hand.
• 2

  wherein the efectualnesse of faith con∣sists, in 4. things.
• I

  When the pre∣paration is good.
• Luk. 9.62. opened.
• Sound humili∣ation fits men for Christ.
• Instances.
• 1

  In the Israelites.
• 2

  In the Prodi∣gall.
• Men hold not without sound humiliation.
• Reu. 2.25. opened.
• Mat. 10.••. opened.
• II

  When the vn∣derstanding is cleare.
• When a man is said to be well built.
• 1

  When he be∣leeues the Scriptures in generall.
• 2

  The promises in particular.
• Application of the offer of Christ.
• Eph. 2.19, 20. opened.
• Note.
• Ioh. 4.44.
• Particular knowledge.
• 1 Ioh. 1.19. opened.
• Ioh. 6.68. opened.