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

A TRIALL OF FAITH. THE FIRST BOOKE. (Book 1)

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

GOld is a precious Metall; the world esteemes it so: therefore do men dig deep into the Myne where it is, to finde it; and they labour much in the fire, to purifie and refine it: even so, a saving Faith is a precious thing; the Apostle Peter calls it so:* 1.1 ther∣fore ought Christians, by examination (as it were) to digge into their hearts to finde it there, and by the Word, as

by fire, to try whether it bee a saving Faith or no:* 1.2 that so the tryal of their Faith, which is much more precious then Gold that perisheth, (though it be tryed in the fire) may be found vnto their prayse, and honour, and glory, at the appearing of our Lord Iesus Christ.

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

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

The whole Treatise containes, a de∣claration of the Reasons, and Rules, of the Triall of Faith.

This Declaration shall bee compre∣hended in two Bookes.

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

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

The Reasons to perswade Christians to try their Faith, shall bee referred to three heads. First, the Necessity, se∣condly, the Equity, and thirdly, the V∣tilitie or benefit of this Triall.

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

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

The Vtilitie, or profit of this Tryall of Faith, shall be manifested in the third

Chapter, by three Reasons: which shall be severed likewise, by three particular Sections.

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

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

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

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

Of the particular disposition of the se∣cond Booke, I will speake distinctly,

when I come unto it.

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

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

REASON 1.

[§. 1] It is necessary for Christians to examine themselues whether they haue a sa∣uing Faith: because the Word of God exhorts them to this Tryall and exa∣mination.

THE reason is good, because though wee discerne not the rea∣son why God should command, or exhort vs, vnto any duty: yet must wee performe simple obedience to all his pre∣cepts,* 1.3 without consulting with flesh and bloud,* 1.4 like Paul; and as Abraham did, who when he was called, obeyed God, and went, not knowing whether he went.

And that the Lord in his Word exhorts Christians to try their Faith, and to exa∣mine themselues concerning it, is plaine.

First, by the words of Christ, when hee saith to his Disciples, Where is your Faith?* 1.5 Secondly, and more cleerely, by the words of Saint Paul (the Text at large expoun∣ded in the Preface) Examine your selues whether you be in the Faith,* 1.6 proue your owne selues: For why should not Christians now examine themselues whether they bee in the Faith; as well as Christs Disciples, and the Christian Corinthians did in those dayes?

If any obiect against the first proofe,* 1.7 that it is not pertinent, because it speakes of a miraculous Faith, whereas the point to bee prooued by it, is touching a sauing Faith:

I answer, though that be true: yet seeing by that question of our Savior Christ,* 1.8 his Disciples were to examine thēselues where their miraculous faith was, therefore by necessary consequence must Christians examine themselues vvhere their saving Faith is; because a saving Faith is more ne∣cessarie for Christians, then a miraculous Faith could be to the Disciples: in as much as the Disciples for not hauing, or not v∣sing their miraculous faith, could haue bin but drowned in the Sea, which is but a bodily destruction: But Christians for not having or not using a saving faith,

shall be drowned in perdition and everlast∣ing destruction both of Soule and Body for ever, which is the second death.

Or if any chance to reply vpon the lat∣ter proofe, out of the Epistle to the Corin∣thians, that it is not sufficient, either be∣cause it is not a command: but an exhorta∣tion onely; or if it bee a commandement, yet it is but a particular precept to the Co∣rinthians onely, and given to them but upon a speciall occasion.

I answere: First there is no difference in respect of obedience betwixt an exhor∣tation to a Morall religious Christian Du∣ty, (such as this is) and a flat precept, that directly commands the practise of it, as appeares by this instance. Where Paul saith,* 1.9 Wee command that are such, and ex∣hort them by the Lord Iesus, that with quiet∣nesse they worke and eate their owne bread. Secondly, because Christians ought to o∣bey such exhortations, as well as precepts, as is plaine by another place of the same Apostle,* 1.10 where hee saith, Wee beseech you Brethren, and exhort you by the Lord Iesus, that as you haue receiued of vs how you ought to walke, and to please God, so you would a∣bound more and more: for you know what commandements we gaue you by the Lord Ie∣sus. Thirdly, because the mildnesse of the

Apostle in exhorting to the Duty, name∣ly by request, rather then by Precept, should rather gaine obedience; in as much as it is to be conceived, that therefore Paul doth exhort, and not command; not be∣cause he had not authoritie (as an Apostle) to command: but because hee hoped,* 1.11 by that kinde manner of exhorting, he should the sooner perswade them to obey the matter of the exhortation.

Secondly, I answere, touching the se∣cond part of the obiection, that it is to as little purpose as, the former; because though the exhortation were written to them: yet was it not written for them on∣ly, which I proue; first, because it was not written to them as they were Corin∣thians, but as they were Christians: there∣fore may the dutie concerne all other peo∣ple, that are Christians like themselves. Secondly, because the Apostle speaking of the writings of the Old Testament, saith,* 1.12 that whatsoever was written afore-time, was written for the learning of the Churches in the Apostles time; therefore whatsoever was written by the Apostles and Evan∣gelists in the New Testament, was written for the learning of Christians in these dayes: and therefore Pauls commande∣ment, or exhortatiō, to will the Corinthians

to examine themselves whether they were in the Faith, doth binde us, who are Chri∣stians now, as they were (and consequent∣ly all Christians to the worlds end) to the practise of the same dutie of examining our selves whether wee be in the Faith.

3. And as concerning the third part of the obiection, which is, that therefore the exhortation in the place alledged, should not binde us now, because it was given to the Corinthians, upon a particular occasion, which is not every mans case, in these dayes: I answere, It is to no purpose, be∣cause the exhortation of the same Apostle Paul to the same Corinthians, where hee wils them to examine themselues before they come to eate of the bread,* 1.13 and drinke of the Cup of the Lords Table, was given vpon a particular occasion of their unreverend, unbrotherly, and profane comming to the Lords Table then, as appeares by compa∣ring the 17, 18, 19, 20, 21, 22, 33, 34 Ver∣ses of the eleuenth Chapter of the Epistle to the Corinthians: and yet for all that, it ought to be a generall precept to all Chri∣stians in these dayes, to examine them∣selves before they come to the Communi∣on now; lest they bee guilty of profaning the Lords Table in some kinde: though not in the same manner of profanation, of

which the Corinthians were. And so much for the first Reason of this Doctrine, and the Confirmation thereof. The second followes.

REASON 2.

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

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

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

First, because a saving faith will a 1.14 saue them that haue it, for by it they are b 1.15 kept by the power of GOD through faith

unto salvation: but every faith will not save them that have it. For there is a faith of c 1.16 Divels, who beleeve and tremble: and yet will not their faith save them, because notwithstanding they are d 1.17 reserved in ever∣lasting chaines of darknesse, vnto the Iudge∣ment of the great Day.

Secondly, a saving faith never failes, for Christ hath e 1.18 prayed for it that it might not faile, and they that haue it, doe not draw backward unto perdition; but f 1.19 follow faith to the salvation of their soules: but there is a temporarie faith in some, who g 1.20 for a time beleeue, and afterwards in temptation fall a∣way: and none that fall away can be saved, because it is h 1.21 impossible they should be renu∣ed by repentance.

Thirdly, a saving faith, is a liuely faith, making those that haue it to liue the life of grace, for i 1.22 the iust do liue by their faith: and a saving k 1.23 faith workes by loue, namely, to God first, and then for Gods sake to our Brethren, yea, to our enemies; but the A∣postle Iames speakes of a l 1.24 dead faith, that is not liuely: but is without workes, and so is not a saving faith.

Fourthly, there was in the Churches of Christ in the Apostles time a miraculous faith, which many had, that neuer were sa∣ued. 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:* 1.25 Depart frō me ye workers of iniquitie, I know you not: which he will never say to any of them that shal be saved; for to them he wil say being his childrē by faith in him.* 1.26 Come ye blessed of my Father, receiue the Kingdome prepared for you frō the beginning of the world.

Fifthly and lastly, the Apostle Paul speakes twice of an vnfained c 1.27 faith; and of some that are sound in the faith, from whence wee may easily and safely con∣clude: that there is in some members of the Church a fained or counterfet faith, and that there are some which are vnsound in the faith. Euen as it is easie to conclude, that there is in some Christians a fained loue, because hee speakes of an e 1.28 unfained loue in others; and exhorts the Romanes that their loue may bee without f 1.29 dissimu∣lation. Now not a counterfet, but an un∣fained; not a rotten: but a sound faith will saue us, and is a iustifying faith.

But though there were no more kindes of faith then one, and that faith were only a saving faith: yet if every man had a sa∣ving faith, or were sure to haue it, before he dyed: they might shift well enough as they thinke; let us therefore take uiew of

another reason, that will proue the neces∣sitie of this tryall of Faith, and it is this.

REASON 3.

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

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

And that every one hath not a saving faith, I proue: First, because the Apostle saith,* 1.30 All men haue not faith: and no mar∣vell, seeing all men haue not that which is

inferiour to a sauing faith, and more com∣mon then it, viz. an historicall faith, or a beliefe of the Gospell. Witnesse many of the Iewes, to whom it was a a 1.31 stumbling blocke. How shall we then thinke they can haue a saving faith, which is more excel∣lent and more peculiar to the Elect of God?

Secondly, all men haue not a saving faith, because very few haue it; for so saith our Saviour Christ,b 1.32 When the Son of Man commeth, shall he finde faith on the earth? He sayes not, when Christ comes againe, that hee shall finde no faith at all on the earth: for hee shall finde as many kindes of faiths as there bee kindes of Religions in the world; nor doth Christ meane that hee shall finde when he comes to Iudgement, no saving faith at all in men, for hee shall finde it in many that shall bee alive at Christs comming, who shall bee caught vp in the clouds with them c 1.33 that haue dyed in the faith of Iesus, to bee ever with the Lord; which could not be, if when Christ came, hee should not finde faith in them: but his meaning is, that when he comes to iudgement, he shall finde few in earth that haue a saving faith, in comparison of them that haue it not.

Thirdly, all men haue not a saving faith,

because a saving is the faith of the d 1.34 Elect onely, and all men are not Elect, for then how could there be any Reprobates at all?

Fourthly, all men haue not a saving faith, because all men shall not bee saved; for as many as are saved, are saved by faith, and those are but a few, in compari∣son of the Reprobate; for e 1.35 though the number of the children of Israel were as the sand of the Sea: yet shall there but a rem∣nant bee saved; because f 1.36 wide is the way, and broad is the gate, that leades to destructi∣on, and many there bee that goe in thereat: but streite is the gate, and narrow is the way, that leades vnto life, and few there bee that finde it.

Fifthly, and lastly, all men haue not a sa∣ving faith; because the Apostle speakes of some that make g 1.37 shipwracke of faith, 1. Tim. 1.19. of some that h 1.38 depart from the faith, of some that i 1.39 deny the faith, 1. Tim. 5.8. of some that k 1.40 cast off their first faith: of some that l 1.41 erre from the faith: and of some that are m 1.42 reprobate concerning the faith, which cannot be verified of any that hath a saving faith, because they are foun∣ded on the Rock Iesus Christ, who never n 1.43 failes those, that by faith put their trust in him, and because their o 1.44 whole spirit, soule and body, are preserved blamelesse, vnto the

comming of our Lord Iesus Christ. So that the consideration of this, that every one hath not a saving faith, doth easily proue it necessarie for us, to examine our selves whether wee haue a sauing faith; seeing that without this tryall we may be Repro∣bates for ought we know or can giue evi∣dence to the contrary. And thus much for the third Reason, the fourth fol∣lowes.

REASON 4.

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

The reason is good, because Man him∣selfe hath more cause to try his owne faith, then God hath: in regard hee hath more need of that tryall. God hath not, because God knowes their faith without tryall, seeing he is the Author of it: but man cannot know it without tryall;* 1.45 as also in regard man is to haue more benefit by it, then God can be imagined to haue.

That Christians haue need to try their faith, hath beene shewed in part before, and shall hereafter bee further declared: and that this tryall will bee beneficiall to

them will bee proved hereafter likewise: but that God himselfe doth need, or shall haue benefit by the tryall, can bee proved by no reason: so that because it is for our need and benefit, that God tryes our faith, it is worth our paines, that after his exam∣ple we try our owne faith.

Indeed God is pleased (speaking in the Word after the manner of men for our ca∣pacitie) to take notice of the truth of our faith, upon the tryall thereof, as appeares in the booke of Genesis, where, after Abra∣ham had obeyed Gods commandement in offering to kill his Sonne (which com∣mandement he gaue him for the Tryall of his faith) hee saith,* 1.46 Now I know that thou fearest God,* 1.47 seeing thou hast not withheld thy Sonne, thine onely Sonne from mee: but God doth not speake this, as if he were before ignorant, or not so well certified of the truth of his faith:* 1.48 for all things are naked and open before God, who is the searcher of the heart, Heb. 4.13 but to teach us to try our faith, and also to instruct us, that upon tryall we shall certainly know, whether we haue a saving faith or no.

And that God tryes the faith of Chri∣stians, I proue; because he tryed the faith of Abraham.* 1.49 For so faith the Apostle, that by faith, Abraham, when he was tryed, offered vp

Isaac: and how can ordinary Christians thinke to bee free for Gods tryall of their faith, one way or other: seeing the faith of him that was the father of the faithfull, was tryed by him?

I doe not thinke, nor teach, that God doth, or will try the faith of all Christians with so great a tryall as was Abrahams: for the faith of every Christian is not so great as was Abrahams, and therfore neither can it need, nor will it endure so great a tryall: But this I say, that he tryes the one as well as the other: the faith of the weakest, as well as the strongest, because though in degree of excellency, and in measure, A∣brahams faith was far stronger then theirs: yet is the faith of the weakest Christians the same in nature with Abrahams. And though hee tryes no mans faith aboue his strength,* 1.50 but will with the tryall make a way to escape, that they may be able to beare it. Yet doth he try the faith of all his children, be∣cause hee knowes, both that they need the tryall, as also that they shall reape benefit by it: and therefore ought Christians to try their owne faith for the same end: to perswade wherevnto, this shall bee the fifth Reason.

REASON. 5.

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

The reason is good, because in love to their owne soules, and care of their salvation, they should try their Faith: to the end they may approve & streng∣then it, and thereby take comfort in it, as Satan, in hatred of their soules, and envie of their salvation, desires earnestly to try it, to the end hee may ouerturne it.* 1.51 For hath not an housholder reason to shut and make fast his doores, when he knowes a thiefe will breake them o∣pen? and a rightfull King, to fortifie his Realme, when hee heares an enemy would invade it wrongfully? Surely as in these cases they will, so in this they ought: considering the danger that comes by the one, is by oddes greater, then possibly can come by the other.

And that Satan tryes the Faith of Christians, to the end hee may make their Faith to faile, and them faile of their saluation, (if it were possible) I proove, not onely because he tryes their continency,* 1.52 to the end they might fall in∣to uncleannesse: 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,* 1.53 Satan hath desired to winnow you as wheate, but I haue prayed, that thy Faith may not faile. And by the words of Peter to all Christians, where hee exhorts them to be sober and watch, because their enemy the divell, goes about like a roaring Lyon,* 1.54 see∣king whom he may devoure, whom resist sted∣fastly in the Faith. For Satan knowes, that by Faith we stand; and that Faith is the victory whereby we overcome the world:* 1.55 hee remembers, that by Faith we liue and are saved: he understands, that by Faith,* 1.56 we recover our selves out of the snares of the divel, and that by it we are iustified frō all things, from which wee cannot be iustified by the Law of Moses: and therefore doth he try us, to see if he can perswade us, ei∣ther not to beleeve at all, by causing us to stumble at the difficulty of the points of Christian Religion that are to be be∣leeued; or if he cannot prevaile with us so farre: then will hee try, if by any meanes he can make our Faith, onely to swimme in our braine, and no way

worke vpon the hearts and affections any love unto our salvation, or any care to use the meanes prescribed for that end: for which purpose hee will ende∣vour to fill our hearts with the love of earthly pleasures, profits, and ho∣nours, that there may be no roome for the desire and care of salvation: or if he cannot deceive us this way, then will he terrifie us another way, to make us deny our Faith, and to make shipwrack of it, for feare of persecution and losse of worldly things. Or, if by neither of these can hee make our Faith to faile, then will hee buffet us with terrours of conscience, by reason of the multi∣tude, and magnitude of our sinnes, and that we haue no Faith at all, because we doe not so sensibly feele in our hearts, the comforts of Faith, which are peace of Conscience, and ioy in the holy Ghost, and thereby assurance of salva∣tion.

Indeed it is true, (bee it written to the glory of the free grace of God, whose gifts and calling are without repen∣tance,* 1.57 and to the sure comfort of the faithfull,* 1.58 whom the Lord loves to the end, hauing once loved them) that Satan nei∣ther by these, nor by any other meanes,

can ouerturne the Faith of Gods chil∣dren,* 1.59 because it is founded on the Rocke Iesus Christ, who hath also prayed that their Faith might not faile, and God heard him in all his prayers;* 1.60 but yet Sa∣tan desires to make our Faith to faile; and for that end he sifts and tryes it: and therefore wee ought to try our owne Faith much more; to the end that fin∣ding it weake upon any occasion, wee may labour in the use of the meanes to strengthen, and confirme it; to the pra∣ctise of which, that Christians may bee the rather exhorted, this shall bee ano∣ther Reason.

REASON 6.

It is necessary, that Christians examin them∣selues, [§. 6] whether they be in the Faith: be∣cause they must bee ready to answer other Christians, that examine them concerning their Faith.

The Reason is good, because charity begins at home, and every man ought every way to have as much care of his owne Faith and salvation, as any other particular man whatsoever. Therefore if another man, for my good, try my Faith, and examine me concerning my

Religion, why should I not try my selfe, and mine owne Faith, for mine owne good?

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

And that Christians ought to be rea∣die to make answere to them, that ex∣amine them concerning their faith, is plaine by the Apostle Peter; where hee wils the Christian Iewes that had re∣ceived the faith,* 1.61 to bee alwayes readie to giue an answer to every man that asked them a reason, of the hope that is in them. Whence I thus argue:

1. Christians in S. Peters daies, were asked a reason of their faith; therefore in these daies, they may bee asked the same question: Parishioners of their Ministers, children of their parents, ser∣vants

of their masters, scholers of their Tutors, yea one Christian neighbour of another, when they meet together for Christian conference.

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

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

4. In the last place, Christians then, could not know, they were able to ren∣der a reason of their faith, except first they examined themselves concerning their faith, and their abilitie to render a reason thereof: no more can Christi∣ans now. So that the faith, and hope of Christians, being the same now, which then it was, the causes of rendring a rea∣son of our faith and hope now, remai∣ning the same which then they were; (namely, the glory of God, the profite and encouragement of others, and the

comfort of our owne soules) and there being an impossibility, that they should ever be able to render a reason of their faith, except they try it, and examine themselves, whether they have it or no: therefore (me thinkes) the sixt Reason must needs be good, and powerfull to perswade Christians to the tryall of their faith: namely, that therfore Chri∣stians must try their faith, because they must be readie to render a reason of it: and so I proceed to the last Reason, which prooves the necessity of this Tryall.

REASON 7.

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

The Reason is good, because Christi∣ans should haue as much care, to try their owne faith, for the good of it, as false teachers for the hurt of it; Christi∣ans for the establishing of it, as Here∣tickes for the perverting, and (if it were possible) for the subverting of it. 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, where∣of there bee many, of many kindes in these dayes.

And that it is true, that there haue beene, in these dayes, and ever will bee many Heretikes that doe try the faith of Christians, and by tryall la∣bour to seduce them from the true Faith; is plaine, not onely by the pro∣phesies of these times, by Paul,* 1.62 by Pe∣ter, and Iohn: but also by lamentable ex∣perience; which teacheth us that even now there bee some Iewish Heretikes that would seduce the world to become Iewes againe, to make difference of meates for conscience sake; and that would have us to put our necks once againe under the yoake of the Ceremo∣niall Law, from which Christ hath set us free. And by these Iewish Here∣ticks many in these dayes haue beene dangerously seduced, and I am afraid that the instruments thereof haue hard∣ly yet made amends for the harme they haue done in that kinde.

Secondly, in these dayes, there bee many Popish Heretikes, multitudes of Iesuites, and Priests, that swarme like

Locusts in every corner, that would haue us to turne backe againe to the E∣gypt of Rome, to revolt to Popery, to turne Catholikes, and to defile our gar∣ments, that haue beene washed from these filthy abominations. It was once said of false prophets, that they goe in sheepes cloathing;* 1.63 but now it may bee said that they goe in Silke-wormes cloath∣ing; not in Cloth, but in Silkes & Vel∣vets, like Gallants and Courtiers, to the end they may with lesse suspition vent their Doctrines, and with more advan∣tage insinuate themselves into the minds of the simple: concerning whom my ex∣hortation is, that as they labour to try the faith of Christians, and by tryall to seduce them: so Christians would try their doctrine and life; to the end they may see how unsound and unsavoury it is, and how unlike it is to the doctrine and conversation of the Prophets and Apostles of the Lord Iesus: and to try their owne faith also, to the end they may never be seduced to the false faith, which these false prophets teach. So then, it being dangerous to be seduced from the true faith, to a false: the tryall of Heretikes by teaching false doctrine, being a meanes to seduce, and the tryall

of our owne faith, by examining our selves concerning it, being a meanes to keepe us from being seduced: what re∣maines, 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 necessa∣ry for Christians to try their faith. Now followes the proofe of the Equity of this tryall.

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

REASON. 1.

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

THE reason is good, because there is in the Word, as much directi∣on, to try our faith, as to try any other grace whatsoever. And Christi∣ans haue as much reason to examine themselves, concerning their faith, as concerning any other grace of God in them: in as much as a saving faith is both the most excellent grace, that God workes in his children, for their use and benefit: and of them all, it is the most necessarie for them, and their salvation; (as shall be proved by and by) and there∣fore

doth most deserve the care and la∣bour that is to be taken about it.

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

Of Repentance they are to try them∣selves; because as there is a true repen∣tance, when in the truth of heart, men resolve and purpose to forsake their sinnes: they cease to doe evill; and learne to doe well, and returne to God in a new life:* 1.64 So there is a false repentance, when men onely confesse their sinnes, and professe sorrow for them, as did Iudas:* 1.65 shew outward humiliation, as Abab did; yea,* 1.66 and in some things begin to amend, and to doe many duties, as Herod did:* 1.67 But yet doe not heartily, resolutely and con∣stantly, for conscience sake to God and his Word, forsake the practice of all their pleasurable and profitable sinnes, reiecting the Divels suggestions in the beginning, and avoiding all occasions of returning to their former sinnes.

Christians likewise are to try them∣selves concerning their loue: because as there is a true and unfained loue,* 1.68 when men loue in deed and in truth: so is there a

flattering and fained loue in some; else the Apostle Paul would never haue ex∣horted the Christian Romanes,* 1.69 that their love might bee without dissimulation; nei∣ther would the Apostle Saint Iohn haue exhorted the Christians to whom hee wrote,* 1.70 that they would not loue in word and in tongue onely. The like may bee said of patience and the rest, so that other gra∣ces of God in us, requiring and deser∣ving our tryall of them; it must needs follow, that much more is our saving faith worthy of it: and the rather, for the excellency, and necessity of it, aboue any other grace, as shall be plainely pro∣ved by and by, in two distinct Propositi∣ons, for the further confirmation of this second Reason. Of these two Propositi∣ons, the first is this:

* 1.71No grace is so excellent as a saving faith. I prove it:

First, because no grace hath so excel∣lent an office, and worke in the Cove∣nant of Grace, as Faith hath. For it onely is the condition of the Cove∣nant;* 1.72 and it is so the condition, that e∣very one that hath faith, shall bee saved by it, and none of them that haue it not, shall be saued.

I know, God Almighty workes many

other Graces in them that shal be saved be∣sides faith; as namely, a beliefe of the Gos∣pell, and repentance, loue, patience, and new obedience; & he requires the use, in∣crease, and continuance of them: yet he re∣quires none of them all severally, or ioint∣ly, as conditions of the Covenant by which wee claime title and interest to the good things promised therein, which are chiefely Iustification, and Glorification; for that is onely faith,* 1.73 or faith without workes. But they are required either as pre∣parations afore-going to dispose them to faith in Christ, or as fruits and effects fol∣lowing the same, the better to try and ap∣prove the truth of their faith, & the more to assure them of the certainty of their sal∣vation by faith.

Secondly: No grace is excellent, as a saving faith, because to none is there gi∣ven so excellent a priviledge as unto it.* 1.74 For by Faith we haue this prerogatiue to bee the sonnes of God.

Indeed, by obedience to the Law, wee might haue beene Gods servants, which is some priviledge: but through faith in Christ (the sonne of God by Nature) we are made the children of God; namely, by grace and Adoption,* 1.75 then which there can be no greater priviledge: in as much

as by it (that is) by beeing sonnes, we are made heires,* 1.76 and heires with Christ of the heauenly inheritance.

Thirdly, No grace is so excellent, as a saving faith; because to no other is there promised, so excellent a reward, as unto it: for to faith in Christ, (that is) to them that have a liuely faith, is promised eternall life in Heaven,* 1.77 to behold the glory of God, and of Iesus Christ, and to be one with him in the same glory.

Indeed if Adam had continued in inno∣cency, and obedience to God, and had ne∣ver sinned; he had also continued in life, and immortalitie, and had neuer dyed. For the Tree of Life in the middest of the Gar∣den,* 1.78 was a Sacrament to assure him of it: But the life hee had lived by that obedi∣ence, could not have been so excellent, as that which is promised to faith in Christ, because Beleevers shal by their faith liue in Heaven; and Adam by his obedience to God, could have lived but here on earth, and enioyed an earthly Paradise.* 1.79

In like manner, if Adams posteritie since the Fall, could possibly fulfill the Law of Moses,* 1.80 (which yet is impossible) they should certainly live by it, for the Lord di∣rectly said so;* 1.81 yet is not that life, the life of glory with Christ, because the Apostle

plainely saith, that the Law cannot giue it,* 1.82 in as much as it is an inheritance.

I graunt that the Word of God promi∣seth Heaven to Love, Charitie, and Righ∣teousnesse: but it is not because our Love, Charitie,* 1.83 or Righteousnesse that wee per∣forme, can procure it. (For that which the Law requires, is absolutely perfect, but ours is wholly imperfect.* 1.84) Nor yet is it be∣cause they are the condition of the Cove∣nant of grace, either without faith in Christ, or together with it, and as well as faith. (For there is but one condition of the New Covenant, and that is faith in Christ, or faith without workes:) that is,* 1.85 faith only in Christ alone. (For faith onely unites us to Christ, and onely by our being united to Christ, wee are capeable of his glory:) but Heaven is promised to these graces: either because they are properties of those persons that shall goe to Heaven, that is, the faithfull; the better to assure them thereof, or because they are effects and fruits of the faith it selfe, by which they shall live in Heaven, the rather to as∣sure them that their faith is not a false and dead faith; but a true and a liuely faith.* 1.86

If any chance to obiect that Paul spea∣king of Faith, Hope and Love,* 1.87 concludes that the chiefest of them is Love.* 1.88 Which

being true, then cannot faith bee most ex∣cellent, but (at least) Love will bee as excellent as Faith, if not more excel∣lent.

* 1.89I answere. This obiection overthrowes not my assertion.

First, because the faith which I com∣mend aboue other graces (and conse∣quently above Love) is a saving Faith: but it is uery probable, by the context of the same place, that the faith before which Saint Paul commends Love, was a mira∣culous faith: as appeares: First, in that hee speakes of that faith, the use and power whereof was to remoove Mountaines, verse 2. Secondly, in that it is ioyned with other miraculous gifts, as with the gift of knowing all secrets, with the gift of tongues, and of prophesie in the same Verse, which every iustified Belee∣ver in those dayes had not; and therefore were they extraordinarie. Now a mira∣culous faith may well bee inferiour to Loue, seeing a Reprobate may haue such a faith: but cannot have that loue hee speakes of; because it is the effect of a sa∣ving faith, which is peculiar to the Elect onely.* 1.90

Secondly, the Obiection overthrowes not my Position, because though S. Paul

in the place alledged, had spoken of a saving faith, as well as of a miraculous faith; yet cannot he be thought to com∣mend Love above Faith, but in one re∣spect onely; namely, in regard of conti∣nuance,* 1.91 because (as it is imagined) Love continues longer then Faith, namely, after this life, which Faith doth not, (as is thought) whereas I haue given three Reasons, why faith is more excel∣lent then love; and three to one is great oddes.

Thirdly, in respect of continuance, Love is not simply more excellent then a saving Faith, because (as I sup∣pose) it doth not vtterly cease after this life, but continues as well as Love; which I will make (at least) very pro∣bable by this reason, viz. because the body must be saved as well as the soule; but vntill the Day of Iudgement, the body cannot bee saved; for till then it lies vnder the dominion of death in the grave; therefore at least till then, the soule doth trust in Christ, for that part of salvation, which is the redemption of the body, though it self be in heaven.* 1.92 For the act of Faith, which is trust in Christ that he will save the soule, doth cease with this life; for there is no use of

it any more,* 1.93 when once the soule is in actuall possession of heaven: (which it is immediatly, assoone as it is divided from the body by death) yet for all that, forasmuch as the body, though it rest in hope, yet is it not in actuall possession of heaven, nor can be, till the Day of iudgement: therefore doe I thinke (sa∣ving other mens better iudgements up∣on better reasons) that faith doth abide still in the soule after this life; because the act of faith abideth, whereby the soule euen in heauen trusteth in Christ, and waiteth for the resurrection of the body, whereby it may be ioyned toge∣ther to the soule againe, and be perfect∣ly glorified together with it in heaven.

4. Though there had beene no use at all of a saving faith after this life, in re∣spect of attaining to the resurrection of the body: yet were not Love a more excellent grace then Faith, both because the love that we shall have in heaven, is but a fruit of the saving Faith,* 1.94 wee had while we lived here on earth; and the fruit is not more excellent then the tree, nor the effect then the cause: and also, because Love is not that grace, whereby we hold possession of heaven, for that is Faith: (for we hold posses∣sion

of heaven by that right, whereby wee claime it as an inheritance, wee claime our inheritance as heires, we are heires as adopted sonnes, and wee are adopted sonnes by faith only) but Love is onely our rent, suit, and service that we owe to God, in all duty of thanke∣fulnesse for the glory of heaven, which in this life wee beleeved by faith in Christ.

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

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

I proove it, 1. because no grace is ac∣ceptable to God, namely,* 1.95 unto salvati∣on, without a saving faith; for without faith it is impossible to please God, in any thing we have or do.

2. Because no grace is so necessary

for this life, and the life to come; by rea∣son, that all good things whereof wee stand in need, both for this life, and for the life to come, are ours by the pro∣mise onely; and the promise is made ours by faith onely; and faith onely layes hold on Iesus Christ, in whom they are made,* 1.96 and in whom they are all, yea and Amen, and for whose sake the good things contained in the promise, are bestowed vpon vs, and sanctified to our comfort.

3. No grace of God is so necessary as a saving faith, because it is to be desired and used above all other graces. For the Apostle speaking of many graces of God, necessarie to Christians for their spirituall warfare, exhorteth the Ephe∣sians,* 1.97 (and in them all Christians) above all to take the shield of faith, whereby they may quench all the fiery darts of the divell▪ which words above all, and quench all, what do they else imply, but that a saving faith is more needfull then all the rest? For although by some other graces, Christi∣ans might happely quench some of Sa∣tans fiery darts: yet by a saving faith, they may quench them all: according to that of S. Iohn to the same purpose in other word,* 1.98 All that is borne of God over∣commeth

the world, and this is the victory that overcommeth the world, even our faith.

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

And thus much haue I thought good to adde of the dignitie, and necessitie of a saving faith, above other graces; not to take from them any thing that is their due: (for they all are excellent, and ne∣cessarie in their severall kindes, accor∣ding to their severall ends, and uses, ap∣pointed them by God, the authour of them) nor yet to give unto faith, any right that is not due unto it; as to attri∣bute to the act of faith, which is belee∣ving in Christ, any merit of salvation. But I have written it, because it hath pleased God to crowne this his owne worke, and in his Word so far to grace it, above all other graces, as to make it the onely condition of the Covenant of

grace that is requir'd to be had of al those that are capable of salvation; as also, be∣cause 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 e∣quity they should try that which is more excellent and necessary then they.

REASON 2.

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

The Reason is good: First, because faith is more precious then gold, or all the things in the world.* 1.99

Secondly, because to bee deceiued in our faith, is a greater losse, then to bee deceiued in any worldly thing whatso∣ever: even as to be deceived in gold and silver, is a greater losse, then to be decei∣ved in Brasse and Yron: therefore wee ought to try our faith, to the end wee may not bee deceived, in mistaking a false faith for a true; and a temporary

faith, for a saving faith.

Thirdly, because upon this ground,* 1.100 Christ wils his Disciples to labour for the meat that doth not perish, and first to seeke the kingdome of God: whereas worldlings first labour for the food that perisheth, and for earthly kingdomes that vanish away.

And that worldlings do take care, and use diligence in making tryall of earthly and worldly things, is plaine, not onely by that excuse of those men in the Gospell, who alledge for their ab∣sence from the Kings great Supper, that is, for their negligence of spirituall and heavenly things; that they had purcha∣sed a piece of Land, that they must needs goe and see it, namely,* 1.101 whether it were woorth their money they payed for it, and were as good land as it was commended to bee; and the other of them had bought fiue yoke of oxen, and that therefore they must go prove them, to see if they will draw well in the yoke, or no: but also it is made plaine by ordi∣nary experience, and common practice of men, who weigh their gold, to see if it be currant; taste their wines, to prove if they be pleasant; smell to their meats, to try if it be not tainted; and try co∣lours,

to see if they be in graine, and the like. So that a saving faith being more precious then these, or any other world∣ly things; there being as great a possibi∣lity to be deceived in matters of faith, as in matters of the world, by meanes of our owne naturall ignorance, and Satans subtiltie; there beeing greater losse by being deceived in matters of faith, then in things of this world; and tryall being the onely meanes to pre∣vent our beeing deceived in holy and spirituall matters, as well as in world∣ly; it must be equall and iust, that Chri∣stians learne to try their faith, and to examine themselves whether they bee in the faith. And thus much of the e∣quity of this duty. The utility or bene∣fit followes, to be considered in the last place, in the third Chapter.

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

REASON 1.

It is profitable for Christians to examin [§ 1] themselves whether they haue a sa∣ving 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 sal∣vation.

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 sal∣uation, not onely because they,* 1.102 in whom it is effectuall are ordained to eternall life, and are Gods sheepe,* 1.103 because they heare his voice; but also because they, to whom it is not effectuall, doe therefore not be∣leeue

and obey,* 1.104 because they are not of God: but it is a signe they shall perish, because the Gospell is hid unto them:* 1.105 namely, if they live and dye in this estate. So that if to be assured of the power and efficacie of the Gospell in vs unto salvation, be a benefit, then ought Christians to make conscience to try and examine their faith; because hereby, this benefit among other commeth unto them.

And that by examination of our selves whether we be in the faith, wee shall come to finde that the preaching of the Gospell hath beene effectuall unto salvation, is plaine. First, because the preaching of the Gospell is the power of God unto salvation to them that beleeve.* 1.106 Secondly, because it pleased God,* 1.107 by the foolishnesse of preaching, to save them that beleeve. Thirdly, because Faith comes by hearing,* 1.108 and hearing by the preaching of the Word of God, which is the Gospell. Lastly, because the Apostle Paul vpon this ground exhorts the Corinthian Christians,* 1.109 to examine themselves whether they were in the faith; because by exami¦ning themselves whether they bee in the Faith, they should find themselues to be in the faith, and by finding themselves to be in the faith, they should find it to haue bin effected by his Ministerie, to the end it

might appeare to them that his ministery had bin effectual in thē to their saluation,* 1.110 and consequently, that Christ had beene powerfull in his Ministerie among them.

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

REASON 2.

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

The reason is good: because it is a very comfortable thing to the Soule, to know that Christ is in us, by his sauing grace, as

appeares by this; because hereby wee may know that we are Christs, and Gods chil∣dren,* 1.111 and consequently heires of salvation: for if Christ be in us, then are we united to Christ; and if we be united to him by the bond of the spirit, then shall we never be divided from him, but dye in him, and rise by him,* 1.112 and raigne with him in eter∣nall glory.

And that by examining our selves whe∣ther we be in the faith, wee shall come cer∣tainly to know that Christ is in us, namely, unto salvation, is plaine. 1. Because the A∣postle saith plainely in the Epistle to the Ephesians,* 1.113 that Christ dwels in our hearts by faith▪ And secondly, because upon this ground, the same Apostle exhorts the Co∣rinthians to examine themselves whether they be in the faith, because by examining themselves whether they bee in the faith, they shall finde themselves to bee in the faith, and by finding themselves to bee in the faith, they shall finde Christ to bee in them, as is plaine by the Apostle, where having said, Examine your selves whether you be in the faith, proue your selves: he ad∣deth,* 1.114 Know you not how that Iesus Christ is in you; intimating, that by performing this duty of examination, they should finde Christ to be in themselves, to the end, they

may discerne a cleere proofe of Christ in him, that is, in his Ministerie, for the cre∣dit and iustification of it among them, to the full satisfaction of all that seemed to make doubt of it.

REASON 3.

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

The reason is good; because men are bound to use all good meanes to pre∣serue their bodily health:* 1.115 much more the welfare of their soules. Yea, they are bound to use all good meanes, to further others in the way of salvation: much more them∣selves, inasmuch as their soules ought to be dearer to them, then their bodies, and their owne soules, then another mans.

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

First, there is knowledge to bee gotten, by examining of our selves, whether we be in the faith or no: because both they that haue faith, shall by this tryall know,

and bee assured they have it, and they also that haue it not indeed, shall as evi∣dently perceiue they want it: and the ground of this I fetch not from the Apo∣stles words onely cited in my former rea∣son, (when after his exhortation to the Corinthians to examine themselves whe∣ther they bee in the Faith; he addes in the next words, Know you not your selves, &c? intimating that knowledge comes by exa∣mination:) but from the generall use and end of all tryall, which is more certainly to know the nature, and qualitie of the thing we try.

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

Now then if the getting and strengthe∣ning of our faith bee a great benefit to Christians: as appeares by this, because else the Diuell would not so labour to hin∣der

both, lest they should understand with their hearts, and be converted,* 1.116 & God should heale them: then the knowledge that wee have faith, or have it not, must needs bee beneficiall to our soules, because by this meanes wee are moued to strengthen it, if we have it; or to get it, if we want it.

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

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

CHAP. IIII. An answere to some ob∣iections, against the former doctrine.

BEcause alwayes there have beene, and still there will be gaine-sayers of the truth of God, and the evill neighbour will sow Tares,* 1.117 where the good Husbandman hath sowed good Wheate; and because the Divell beeing an enemy to the practice of all good duties in gene∣rall, will in all likelihood suggest into the mindes of men, some opposition a∣gainst the doing of this duty in speciall: therefore doe I thinke it meete to pro∣duce and answer all such obiections as I can imagine, he, or his instruments will make and vrge, to disswade Christians from the tryall of their Faith: to the end they may bee wholly carelesse, or very slacke and remisse in the doing of it.

The obiections are taken either from a supposed needlesnes of this tryall, as the first, second and third; or from an imagined in∣convenience

of the same, as the fourth and fifth; or lastly, from a perswasion of vnlike∣lihood, or impossibilitie to try their faith, as the sixth and seuenth; whereof though none of them bee so difficult, that they deserve or require much labour to an∣swere them: yet because they are per∣swasiue, by their seeming truth, to de∣ceiue many that are willing to be decei∣ved; therefore doe I thinke it needfull to answere them; for the stopping of the mouthes of ignorant Cavillers, and for the better settling of the minds of conscionable learners, in the knowledge of the truth of God in this point. And first, of the obiections of the first kinde; namely, that it is needlesse for Christi∣ans to try their faith. And of them this the first.

1. OBIECTION answered. [§ 1]

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

I answere,* 1.118 that all Christians now living in England, cannot certainely

know, that their forefathers lived in the faith we now professe in England: for the ancestors of many that are now Protestants in England, were undoubt∣edly Papists, and Recusants: now to be a Papist, and to be a Protestant, is to be of contrary Religions, and of different faiths.

2. Though they certainly knew, that their forefathers lived in the faith wee now professe in England, yet can they not certainly know, that they died in the same faith, (otherwise then by the iudgement of charity, which hopeth all things,* 1.119 and iudgeth the best, because it knowes not the worst,) forasmuch as common experience teacheth, that many who have lived in profession Protestants, have died Papists; and ma∣ny also that have lived Papists, have di∣ed Protestants.

Thirdly, though they knew certain∣ly, that their Ancestors and Predeces∣sors lived and died in the faith profes∣sed in England, (which onely is the true faith) and that they came of those be∣leeving Parents, yet will this doe them no good unto salvation, except them∣selves professe the same faith, 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, 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,* 1.120 that they were of their father the divell. For though a man come of never so religious pa∣rents, yet is he not borne a Christian by naturall generation of them, but is made a Christian by supernatural rege∣neration from the Spirit of God: for that which is borne of the flesh is flesh,* 1.121 and that which is borne of the Spirit is spirit, and except we be borne againe of water and of the Spirit, we cannot enter into the kingdome of God.

We are indeed begotten unbeleevers, or mis-beleevers, of our naturall pa∣rents, by the meanes of the sinne of A∣dam and Eve, the common parents of us all: and therefore if wee bee ever made true beleevers in Christ,* 1.122 we must be be∣gotten againe hereunto by our heavenly Father: if ever we be begotten againe to a lively hope,* 1.123 it must be by the immortal seed of the Word of God, which is the Gospel.* 1.124

Let such men therefore consider, that it will not serve their turne unto salva∣tion,

to come of beleeving parents, be∣cause Paul saith, that all Israel are not therefore the children of Abraham,* 1.125 because they are of the seed of Abraham: but they are the children of Abraham, that are the children of promise;* 1.126 and they are the chil∣dren of promise, that are of the faith of Abra∣ham; even that walke in the steppes of the faith of their father Abraham.

I grant, it is a priviledge, to come of beleeving parents,* 1.127 if parents make con∣science to bring vp their children in the feare and nurture of the Lord; and, if chil∣dren will be taught to know the Scriptures from their childhood,* 1.128 that are able to make them wise unto salvation: otherwise, it is so farre from beeing a blessing to them, that it shal rise up in iudgement against them, if they profit not by the meanes affoorded to them of their new birth unto regeneration and salvation.

4. Lastly, though those that make this obiection, be professors of the true faith onely, (as all the Protestants in England are) yet will not this serve their turne unto salvation, except they proceed further; for not every one that saith, Lord,* 1.129 Lord, shall enter into the kingdome of heaven:* 1.130 for God requireth of them, not onely that they confesse with their mouthes

the Lord Iesus, but that they beleeve on him with their hearts:* 1.131 that they shew foorth their faith by their workes: that they make proofe of their beleefe by a good life:* 1.132 yea, that they continue in the faith; and be faithfull to the death, that they may receive the crowne of life.

For many there be that professe the true faith, which have it not, as Iudas, and Simon Magus, even as many that make themselves rich in shew,* 1.133 are poore in substance: many professe it for a while, but forsake it as Demas:* 1.134 and many pro∣fesse the faith, that walke not worthy of it: which professe they know God,* 1.135 but by their workes deny him: having a forme of godlinesse, but denying the power thereof.

Indeed the profession of the onely true faith, makes us the members of the true Church of Christ: which a man may be, and yet be a damned reprobate, as was Iudas: but it is needfull for Chri∣stians, to the end they may be saved, not onely to bee members of the Church; but that they be members of his mysti∣call body. Now, profession of the true faith will not make a man a member of Christ, but the having & using of faith, by continuall resting on Christ for sal∣vation, the shewing forth of the fruits

of it, and labouring for the comfort of the same, with patience under the crosse, be the meanes that will effect it.

So that for all this Obiection, Christi∣ans are bound, and haue great reason to try their faith, lest their faith prove but profession; their fruit but leaves, and themselves such, as for a time beleeve vnto profession, to make them the members of the Church, but not unto righteousnesse, to make them the mem∣bers of Christ,* 1.136 that for awhile beleeve, and after in temptation fall away; which who so doth, never shall be saved, notwith∣standing hee come of never so religious parents, and were himselfe in professi∣on never so forward and zelous, with∣out cleaving to the Lord in consciona∣ble and constant obedience in his whole man. But let vs see what may be further obiected against this truth.

2. OBIECTION answered.

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

* 1.137I answer: 1. Though the Creed con∣taine the Articles of a saving faith: yet

I feare me, all that make this Obiecti∣on, cannot say their Creed perfectly, if they were wel examined, & put to it at the baptizing of their children, or in any publike assembly: it is to bee doubted, that many who boast they can say their Creed, will bee found either afraid to say it, or unable to say it, or ashamed to say it: so that if the having of a saving faith consisted (as they seemed to ima∣gine) in being able to rehearse the Arti∣cles of their Creed, I feare, many would come short of having a saving faith.

2. Though they could say the Creed without booke, and misse not a word: yet if many that make this Obiection, were well catechized, it is like they would bee found unable to understand it; and the saying of it by heart (as they call it) will doe them no good unto sal∣vation, except they can say it by art, (that is) truly understand the meaning of the severall Articles therein contai∣ned. For by the repeating of it, without conceiving the sense thereof, little pro∣fit or comfort will arise to their soules; for (for all this) they may prove no bet∣ter beleevers then little children of three or foure yeeres old, who can say it as readily as they, and yet for all that

cannot bee prooved to have a saving faith.

3. Though they could perfectly say and understand their Creed, as they pretend, yet were not this sufficient for their salvation. First, because all this proves no more, but that they have an historicall faith, which onely resides in the mind and understanding, whereas the saving faith, whereof they are to examine themselves, is seated in the heart and affections, as it is plaine by the Apostle,* 1.138 where hee saith, With the heart man beleeveth vnto righteousnesse: and Christ dwels in our hearts by faith. Second∣ly, to say the Creed, though with never so good understanding, is but to pro∣fesse the faith, and God requires more of them that shall be saved, then that they professe the faith, though it be the true faith, as hath beene shewed in an∣swere to the first Obiection.

4. Though we could say the Creed, and understand it, yet were not that e∣nough to salvation. First, because nei∣ther the saying nor the understanding of it, are the act of faith whereby wee are saved; but onely a relying, or resting upon, and trusting unto Christ (that is) to the merits of his death, and obedi∣ence

for salvation. Secondly, because with the most it is taken for no more then beleeving, that there is forgivenes of sinnes to be had, and life everlasting, which the very divels know and be∣leeve.

I grant, that to say the Creed is good, and to understand it is better; the one is a helpe to the other, and both are fur∣therances to a saving faith: but yet with the heart to beleeve in Christ, is to have a saving faith; and not to say with the tongue, I beleeve in Christ. for what though a man did with his lippes say never so confidently, (which out of a mans understanding, iudge∣ment, and memory being well catechi∣zed, and taught to say so, he may doe) With all my heart, and soule, I rest up∣on the Lord Iesus Christ, for grace and glory; to him I trust for the remission of my sinnes, the resurrection of my bo∣die, and for eternall life in heaven: yet though he say all this with his lippes, and understand what he sayes, yet if he doe not so indeed, with his heart, and in truth before God, (his conscience bearing him witnes in the holy Ghost, that hee doth really, actually, and sin∣cerely from a broken heart, and heavy

loaden sovle out of feeling of his need of Christs merits, and out of an hunger and thirst for salvation by them;) for all his profession with his tongue, hee hath not as yet a saving Faith: nor is he yet in Gods sight a true Beleever in Christ.

Indeed if wee heare a Christian say so, and professe so, we are bound in Chri∣stian charitie to beleeve him, and to perswade our selues that hee hath a sa∣ving Faith indeed, and is one of Gods deare children, and a member of Iesus Christ; for wee can know nothing to the contrarie; especially, if his life and conversation be answerable to his be∣liefe, and profession: but for all this pro∣fession with the tongue, and saying the Creed with the lips, it is not im∣possible but that such a man (not mea∣ning it of any one particular person, but indefinitely of any such man) I say, it is not impossible; but for all this such a man may before the Lord, and in his sight bee no true beleever indeed, nor have a true saving Faith: except it were true, that there were no hypo∣crites in the Church, who like the Scribes and Pharises,* 1.139 say and doe not, which cannot bee as long as wee finde

it written in the Word, that many shall say, Lord, Lord,* 1.140 who shall never en∣ter into the Kingdome of Heaven,* 1.141 and who professe they know God, but by their workes deny him. So that this Obiection is to no purpose; therefore let us heare an∣other.

3. OBIECTION answered.

It is needlesse for Christians to examine them∣selves [§ 3] concerning their Faith; seeing [Obiection. 3] their Minister by his place must exa∣mine them.

I answere; first, it is true,* 1.142 that all Mi∣nisters should try and examine their Parishioners concerning their Faith and Religion, and labour to know it,* 1.143 especi∣ally before they come to the Commu∣nion; and I would to God all Ministers would make conscience of this dutie: but it is as true, that al Ministers wil not take this paines with their people, and so those people that are destitute of such Ministers, must take the paines to exa∣mine themselves, if they will have be∣nefit by it.

Secondly, many of these obiectors, that with such colours would cover their naked carelesnesse of their owne salva∣tion,

live under Ministers that would faine take the paines to examine them in matters of Religion, and in the points of their Christian Faith: but they will not suffer them, they will count them busie fellowes for it, and will them to let them alone. For ordinarily the yon∣ger sort wil be afraid to be catechized, & the elder sort ashamed: though I haue beene an eye-witnesse where both yong and old, men and women, meane and Right Worshipfull, Masters and Ser∣vants, Parents and Children, have in the open Congregation beene catechi∣zed, and questioned of their Christian Faith, where they have answered rea∣dily and discreetly, to the great com∣fort of their Minister, their owne great credit, and the encouragement of the hearers.

Thirdly, though it were true, that all Ministers were willing and able, cheere∣full and painefull, in trying their people, and examining them concerning the Grounds of Christian Religion; yet will it not follow thereupon, that therefore Christians need not to examine them∣selves. First, because it is evident by the exhortation of the Apostle,* 1.144 that every man must examine himselfe before he

eate of the Bread, and drinke of the Wine of the Lords Table; whether his Minister doe examine him or no. For there is no such caution or limitation intended or expressed. So that because it must absolutely be done, then at least; there∣fore is it needfull he should try his faith at other times also. Secondly, though it be the duty of every Minister to pray for his people, and to edifie them: yet it is the duty of every Christian to pray for himselfe,* 1.145 and to edifie himselfe in his most holy Faith. Thirdly, because we are better able to know & feele the weake∣nesse or strength of our owne faith, then the Minister can: and therefore beeing more privy to it, wee are more fit to search, and try our owne faith, then he can be. Fourthly, because by our priuate and secret tryall of our owne faith, and communing with our owne hearts a∣bout it, we may be made the more rea∣dy to answere the Minister when hee shall try our faith, and examine us con∣cerning it. Fifthly and lastly, because in other cases wee will not bee satisfied with other mens tryals, of things con∣cerning the world. For though when one payes us money in gold, and we see him weigh it before our faces: yet will

we usually take the Scales in our owne hands, and weigh it our selves; which because we doe, if not out of distrust of another man: yet at least out of more trust in our selves then another, and out of care that we be not beguiled: there∣fore should wee our selves, use tryall of our selves, and of our own faith, though not out of distrust of the Ministers care, yet at least out of care of our owne sal∣vation. And so much of the obiections raised out of the consideration of the needlesnesse of the tryall of our Faith, to disswade us from the practice of it. Now to the second sort of obiections, taken from some inconvenience that may bee supposed to follow upon this tryall. Whereof this is the first.

CHAP. V. Of imagined inconveni∣ences in trying of our Faith.

1. OBIECTION answered.

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

I Answere: First, though it be true,* 1.146 that they which have not a saving faith, may by examination come to finde that they have it not: (for the in∣tent 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, or that sup∣posed hurt in speciall, which is to drive them to despaire. In generall it will do them no harme, but good; because by considering the danger of wanting faith, and the benefit of having it, they may be perswaded to bee carefull in the use of the meanes to get it. In speciall it will not doe them that harme that is pretended, namely, to drive them to despaire; because despaire properly ta∣ken, is of two sorts, neither of which they need to feare.

The first kinde of despaire is of those, who having once had a saving faith, and felt the comforts thereof, which are peace,* 1.147 and ioy▪ and thereby hope of salvation, have afterwards despaired •• (that is) fallen from hope, and for a time lost the feeling of that measure of the hope of their salvation, which once they had, namely, through the sting of conscience, pricking, and piercing them with feare and terrour for the com∣mitting of some foule sinne, not sound∣ly repented of,* 1.148 which was the case of David.

Now this kinde of despaire the ob∣iectors need not feare, because it is of

those that haue a saving faith; where∣as the obiection, is of those that have it not, and are found not to have it. and besides, neither doth it befall all the Elect, but such only, as through securi∣tie are overtaken with some grieuous sinne, after their effectuall calling; nor (if it did befall them all) doe they liue and dye in it; because before they dye, they are comforted againe with the Helmet of the hope of their salvation,* 1.149 as in the example of Iob and David.

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

This kinde of despaire the obiectors need not so much to feare: first, because ••t is peculiar to reprobates onely, such as were Cain, Iudas and Saul: but to want

a saving faith, or to be found without it, is not peculiar to Reprobates, be∣cause there was a time when the elect themselves had not a saving Faith; namely, before they were effectually called. Secondly, they need not so much to feare this kinde of despaire, because of one Reprobate that dyes in this despaire and torment of conscience, there be millions that dye in presump∣tion of mercy, without sense of sinne, or punishment: the reason whereof is, be∣cause Satan (who knowes he hath time little enough in this life to draw men to sinne, and long enough after this life to torment them for it) doth there∣fore ordinarily reserve the tormenting of sinners till the Day of Iudgement, and till they be in Hell; lest if he should deale so roughly with all sinners in this world, they might being so pincht with terrours, seeke after the meanes of sal∣vation,* 1.150 as did the Iaylor, and the Iewes, and the rather, because the presump∣tion 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.

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

2. To this Obiection, I answer, that though it were true, which they ob∣iect, namely, that if they should exa∣mine themselves, whether they had a

saving faith; by examination find they had it not, and by finding they had it not, bee driven to despaire: yet are they no whit in worse case before God, nor are they neerer to damnation, for finding themselves not to have a sa∣ving faith, then for not having faith, though they know not that they want it. For though they come not in this life to despaire, because they are so blin∣ded in their minds, that they know not that they want a saving faith, and so hardened in their hearts, that they feele not the danger of that want, and so fea∣red in their consciences, that are affe∣cted with neither: yet in another life shall they certainly come to despaire utterly, and for ever of salvation: yea, they shall come to that which is worse then despaire, namely, Damnation it selfe, for not having faith, and for bee∣ing carelesse to get it: specially if they have lived in the cleare light of the Go∣spell, which these cavillers, and most people have done, that now live in these dayes, and in the Church of En∣gland; so that there is no reason in the world, why Christians should put off the practice of so necessary a duty, as is the tryall of our faith, upon a needlesse

feare of I know not what despaire.

For is it not a foolish thing,* 1.151 for a sick man that is ready to die, to be of so pet∣tish, and froward a mind, that by no meanes the Phisicians must looke on his water, nor feele his Pulses? lest hee discerne thereby, that there is no way with him but one, which is death? nor must he tell him how deadly sicke hee is, lest he be troubled, and offended at it; and so he dies suddenly, without set∣ting his heart in order unto God, by faith and repentance; or putting his house in order to the world by making his Will? even it is as foolish, yea a more foolish thing it is for a Christian, to have a perswasion hee hath a saving faith, when indeed he hath it not; but he will not suffer his Minister to examine him, nor will he examine himselfe whe∣ther he have it or no, lest happely it might be found hee had it not indeed: nor will he have his Minister or his owne conscience to tell him he hath it not; lest (forsooth) hee bee troubled in conscience about it; and so on a sudden he dies securely in presumption of faith and salvation, and is cast into condem∣nation. 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 pu∣nishment of sinne: and then they need feare neither Despaire nor Hell; if by feeling the want of faith, they labour diligently in the use of the meanes to get it, as they would doe for a worldly commodity of pleasure, profit, or ho∣nour, that they delighted in, and had not to enioy.

2. OBIECTION answered.

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

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

2. More directly and plainely I say, that no such inconvenience (as is pre∣tended) can of it selfe fall, upon the tri∣all of our faith, because it could not fall upon the Corinthians tryall of their faith; to which Paul exhorted them,* 1.152 whereof we have heard before. If it would have falne thereon, surely Saint Paul by the wisedome of the Spirit which he had, could have discerned it; and if he had discerned it, hee would never have exhorted them to the tryall of their faith: for he knew wel enough,* 1.153 that those that have a saving faith in∣deed, doe know they have it: and hee himselfe (speaking of himselfe as a be∣leever in Christ) saith of himselfe;* 1.154 I know whom I have trusted, and therfore would Paul by no meanes teach those that had a saving faith indeed, to doubt whether they had it or no; and to bee perswaded that they can never tell when they had it. Indeed every one that is a Christian by name and profes∣sion hath not a saving faith; every one that hath a beleefe of the Gospell, hath not faith in Christ; neither doth every one in his heart beleeve in Christ, that thinkes and sayes he doth;* 1.155 For all are not Israel, that are of Israel, neither shal every

one that saith,* 1.156 Lord, Lord, enter into the kingdome of heaven: and therfore though those Christians that are so, but by name and profession, and that have a beleefe of the Gospels verity, and doe but presume they have a saving faith, may by tryall come to doubt, whether ever they had a saving faith or no; yea to know certainly they neuer had it: yet will it not follow, that hee who hath a saving faith indeed, (for of such a one is the obiection to be understood, else it is to no purpose) can come by the tryall of it, to doubt whether ever he had it or no: for he shall thereby rather come to know he certainly had it; wit∣nesse the Apostle, who after he had ex∣horted the Corinthians to try their faith,* 1.157 saith in the next words, Know yee not your selves? intimating, that by this tryall, they could not choose but finde, and know they were in the faith.

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

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

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

There is a piece of Land,* 1.158 unto which two men lay claime, the one hath a true title by Law, as appeares by his ancient Deeds, and Evidences; and the other thinkes he hath a good title, be∣cause hee is in possession, or because some bodie hath told him so: if the ti∣tle of the land bee called in question to be tryed before the Iudge of Assise, and

to bee determined whose it is of right, and by Law: it may come to passe upon tryall and iudgement, that hee who thought hee had a good Title (but had it not in deede) may easily come to doubt of the Title hee thought he had; yea, certainly to know that it was starke naught: and therefore no marvell if hee bee loth to have his Title questioned: but it cannot fall out upon tryall and iudgement, that hee, who had trve right thereunto by his Deeds and Evidences, should come to doubt whether his claime were good: for hee shall rather thereby come to know and bee assured that it was good in deed.

In like manner there is a heavenly inheritance, to which all that are in the Church doe lay claime; some thinke they have a good title to it, because by name they are Christians, by profession they are Beleevers, and by Baptism they are members of the Church; because they haue a beliefe of the Gospell, they have been at the Lords Table, and are in possession of a presumption at least of salvation: And there bee other, that by the evidence of the Word & Spirit doe know, that they are sons, & heires with

Christ, namely, by the witnesse of the Spirit, in their Adoption; and by the worke of the Spirit in their Regenerati∣on. If each of these try their title to Hea∣ven; it may come to passe upon the try∣all, that he who had but a beliefe of the Gospell, and therevpon presumed hee had a saving Faith, and interest to Hea∣ven, may not onely come to doubt whe∣ther ever hee had a saving faith or no; but also come certainly to know hee ne∣ver had it, nor never had any iust cause to perswade himselfe of salvation, and therefore no marvell if such a one bee loth to try his faith. Whereas on the o∣ther side, hee that had a saving faith in∣deed, cannot bee brought by that tryall, to doubt whether his faith were a sa∣ving Faith indeed or not; but rather certainly to know he had it; and there∣fore no marvell if he be willing and rea∣dy to try his faith. So that notwithstan∣ding this colourable pretence all Chri∣stians have reason to try their faith, those that thinke they have it, but have it not indeed; to the end they may know they have it not, and so labour to get it: and those that have it, to the end they may more certainly know they have it, and so labor more to strengthen it, & to

take more comfort in it. And so I passe on to the third and last kinde of obiecti∣ons, taken from an unabilitie, or impos∣sibilitie that Christians can euer be able to try their Faith: and they are two. Whereof the first is this.

CHAP. VI. Of a conceited impossibi∣lity, that ordinary Chri∣stians should ever bee able to try their Faith.

1. OBIECTION answered.

Ordinary Christians art the Lay people, [§ 1] who are simple and ignorant men; and to try mens faith, is a worke of wisedome, that requires vnderstan∣ding in the Word of God: and there∣fore they must bee spared herein; be∣cause it is a greater taske then they are able to performe, it is impossible they should doe it.

TO this I answere: 1. that though it be true that many Lay people, and the most of ordinary Chri∣stians are simple and ignorant (the more

is the pitie) yet are not all so: and there∣fore this obiection (if there were any sound reason in it) can but excuse such onely, whereas under colour of it, all Lay-people, and ordinary Christians, may seeme to be freed from trying their faith, and examining themselves whi∣ther they have a saving Faith.

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

3. But put case they could not by the using their naturall wit, come to know how to try their Faith, yet might they learne by the light of the Word which God hath given them, to bee a Lanthorne to their wayes,* 1.159 and a light unto their pathes, to know how to try their faith, because God hath sufficiently and

at large described the Nature, vse, and end, fruits and effects of this saving faith; as shall bee shewed in the second booke: by which they may try their faith, and examine whether their faith be a saving Faith, by studying and me∣ditating on these Rules, and applying themselves to those meanes, for the try∣ing of themselves and their Faith thereby.

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

5. Lastly, suppose they lived under Ministers, that neither were able, nor

willing to direct them in this tryall: yet in these latter dayes, God hath caused to shine such a cleere light of this and other truthes in bookes written in the English tongue, that by them this duty might be learned: and lest it should bee obiected, that they never read any booke made to this end, I have penned this Treatise for their direction and in∣struction herein: in the second Booke whereof, they shall finde certaine Rules to examine themselves by; and interro∣gatories upon which they may question themselves touching a saving faith, by which they may easily discerne (if they will, and if they lay themselves to the rule) whether they have any faith at all; or if they have some faith, whether it bee a false faith, or a true; or if they have a trve faith, whether an Histori∣call faith onely, or a saving faith; that accordingly they may use the meanes to get or increase the same. Now fol∣lowes the last obiection, which is this.

2. OBIECTION answered.

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

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

Secondly, others there bee that have bad trades and courses of life to be im∣ployed in; as Players and Gamesters, therefore they cannot share in the ex¦cuse pretended in this obiection, to shift off the tryall of their faith: for they

are to spend no time at all in evill Cal∣lings, and therfore must they give them ouer, which when they doe, then they shall have time enough, to try their faith.

Thirdly, those that have lawfull Cal∣lings and Trades to follow, to main∣taine themselves by, are not so straight∣ned in time: but that notwithstanding them, they may spare some, for the trying of their fairh. First, be∣cause they spare some time for sleepe, for eating and drinking, and for recrea∣tions, notwithstanding all the imploi∣ments of their Trades; and why then should they not spare some time from them, as willingly, for so holy a worke as the tryall of our faith? 2. Because they do not spend all their time in buy∣ing and selling of ware, in receiving and paying of money; but some time they take to cast vp their debt-bookes, & the wares in their shoppes, to the end they may see how they thriue, or goe back∣ward; & why then may they not spend some time to cast vp the booke of their consciences, and their reckonings with God, to see how they grow, or thriue in grace, and in the knowledge of Iesus Christ?

Fourthly, graunt that Tradesmen, were unwilling and loth to spare from their trades any time for holy and spi∣rituall businesses; yet must they spare it by reason of the necessitie of the duty, and benefit that comes by the practice therof, as well as they can and will spare time from their sleepe and foode, when they be young; to lay vp against a rainy day (as they say) and to keep them when they are old: and if they doe not, they cannot bee excused before God by this plea of their calling: no more then they were excused from comming to the wedding of the Kings Son by pleading that they had Farmes to see,* 1.160 and Oxen to try, nor can they bee iustified herein upon this ground, any more then Mar∣tha was iustified for not hearing Christs Sermon,* 1.161 by pleading that shee was im∣ployed at the same time, in dressing Christs dinner.

Fifthly and lastly, though Christians could have no time, all the weeke long in the working dayes of it, to try their faith, yet hath God appointed a Sab∣bath day every weeke that must be spa∣red from common businesse of our or∣dinary calling, and must be spent in reli∣gious and holy workes (such as is the

tryall of our faith) and therefore let Christians set apart some time of that day, for the examining themselves touching their faith and repentance, and to commune with their own hearts of these things by meditation, and with God by Prayer, for direction from his Spirit in this examination.

By this which hath been briefely said touching the obiections against the practise of this duty, and answers there∣unto, two things may bee observed. 1. That howsoever many strong argu∣ments are hardly able to perswade Christians to the practice of this dutie of examining themselves whether they be in the Faith or no: yet slender pre∣tences and colours of truth are able to disswade them from the doing of it, and they will suffer themselves to bee sedu∣ced by them. 2. We may observe, that notwithstanding all the obiections, which ignorant and carnall men may deuise, to nouzle them in carelesnesse of trying their faith, and to keepe them from diligence in this tryall: yet this remaines a firme truth of God, and a necessarie Christian duty; that all Chri∣stians, men and women of yeeres and discretion, must try their faith, and exa∣mine

themselves, whether they have a saving faith, or no. What remaines but that with so much the more diligence and conscience, they addresse them∣selves to doe it accordingly; seeing there bee so many sound arguments to per∣swade them to it: and not one sound reason to disswade them from it?

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

Notes

• * 1.1

  2. Pet. 1.1.
• * 1.2

  1. Pet. 1.7.
• * 1.3

  Gal. 1.15.
• * 1.4

  Heb. 11.8.
• * 1.5

  Luk. 8.25.
• * 1.6

  2. Cor. 13.5.
• * 1.7

  Obiect.
• * 1.8

  Answere.
• * 1.9

  2. Thes. 3.12.
• * 1.10

  1. Thes. 4.2.
• * 1.11

  2. Cor. 10.8.
• * 1.12

  Rom. 15.4.
• * 1.13

  1. Cor. 11.28.
• a 1.14

  Ephes. 2.8.
• b 1.15

  1. Pet. 1.5.
• c 1.16

  Iam. 2.19.
• d 1.17

  Iud. ver. 6.
• e 1.18

  Luk. 22.32. Iob. 11.22.
• f 1.19

  Heb. 10.39.
• g 1.20

  Luke 8.13.
• h 1.21

  Heb. 6.4, 5, 6.
• i 1.22

  Gal. 3.11.
• k 1.23

  Gal. 5.6.
• l 1.24

  Iam. ••.20, 26.
• * 1.25

  Mat. 7.22.23
• * 1.26

  Mat. 25.34.
• c 1.27

  1. Tim. 1.5. 2. Tim. 1.5. Tit. 2.2.
• e 1.28

  2. Cor. 6.6.
• f 1.29

  Rom. 12.9.
• * 1.30

  2. Thes. 3.2.
• a 1.31

  1. Cor. 1.23.
• b 1.32

  Luk. 18.8.
• c 1.33

  1. Thes. 4.15, 16.
• d 1.34

  Tit. 1.1.
• e 1.35

  Rom 9.27.
• f 1.36

  Mat. 7.13.
• g 1.37

  1. Tim. 1.19.
• h 1.38

  1. Tim. 4.1.
• i 1.39

  1. Tim. 5.8.
• k 1.40

  1. Tim. 5.12.
• l 1.41

  1. Tim. 6.10.
• m 1.42

  2. Tim. 3.8.
• n 1.43

  Heb. 13.5.
• o 1.44

  1. Thes. 5.23.
• * 1.45

  Ephes. 2.8.
• * 1.46

  Heb. 11.17.
• * 1.47

  Gen. 22.12.
• * 1.48

  Heb. 4.13.
• * 1.49

  Heb. 11.17.
• * 1.50

  1. Cor. 10.13.
• * 1.51

  Simil.
• * 1.52

  Gen. 39.7. 1. Cor. 7.5.
• * 1.53

  Luke 22.32.
• * 1.54

  1. Pet. 5.8.
• * 1.55

  2. Cor. 1.24. 1. Ioh. 5.4. Eph. 2.8. Gal. 3.11.
• * 1.56

  2. Tim. 2.25.26. Act. 13.39.
• * 1.57

  Rom. 11.29.
• * 1.58

  Ioh. 13.1.
• * 1.59

  Rom. 9.33. Luke 22.32.
• * 1.60

  Ioh. 11.22.
• * 1.61

  1. Pet. 3.15.
• * 1.62

  Act. 20.29.30, 31. 1. Tim. 4.1, 2, 3. 2. Pet. 3.1, 2, 3. 1. Ioh. 4.1.
• * 1.63

  Mat. 7.15.
• * 1.64

  Pro 28.13. Isay 1.16. Lam. 3.40.
• * 1.65

  Math. 27 3.
• * 1.66

  1. Reg. 21.29.
• * 1.67

  Mar. 6.20.
• * 1.68

  2. Cor. 6 6. 1. Ioh. 3.18.
• * 1.69

  Rom. 12.9.
• * 1.70

  1. Ioh. 3.18.
• * 1.71

  The excellent use of faith in Christ.
• * 1.72

  Ioh. 3.16. & 6.29.
• * 1.73

  Rom. 3.28. & 10.34. Phil. 3.9, 10.
• * 1.74

  Ioh. 1.12. 1. Ioh. 3.1.
• * 1.75

  Gal. 3.26.
• * 1.76

  Rom. 8.16, 17. Gal. 3.26.29.
• * 1.77

  Ioh. 3.16.17.20▪ 25.
• * 1.78

  Gen. 3 22.29.
• * 1.79

  Gen. 2.15.
• * 1.80

  Gal. 3.21. Rom. 8 3.
• * 1.81

  Deu. 18.8.
• * 1.82

  Rom. 4.14. Gal. 3.18.
• * 1.83

  Psal. 15.1.2. & 24.3, 4.
• * 1.84

  Psal. 130.3. Psal. 143.3.
• * 1.85

  Rom. 3.28. Ioh. 3.16. Gal. 3.11.
• * 1.86

  Iac. 2.27.
• * 1.87

  Obiect.
• * 1.88

  1. Cor. 13.13.
• * 1.89

  Answere.
• * 1.90

  Gal. 5.6. Tit. 1.1.
• * 1.91

  Calvins Com∣mentary on this place.

  Ioan. à Lapide in hunc locum Mar. Flac. Illy∣ricus in hunc locum.
• * 1.92

  Rom. 8.23.
• * 1.93

  Eccles. 12.7. Luk 23.45. Psal. 16.
• * 1.94

  Gal. 5.6. 1. Thes. 1.3.
• * 1.95

  The necessary use of a saving faith. Hebr. 11.6, 1.
• * 1.96

  2. Cor. 1.20.
• * 1.97

  Ephes. 6.16.
• * 1.98

  •• Ioh. 5.4, 5.
• * 1.99

  1. Pet. 1.5.
• * 1.100

  Ioh. 6.26. Matt. 6.33.
• * 1.101

  Luk. 14.18, 19.
• * 1.102

  Act. 13.48.
• * 1.103

  Ioh. 10.27.
• * 1.104

  Ioh. 8.47.
• * 1.105

  2. Cor. 4.3.
• * 1.106

  Rom. 1.16.
• * 1.107

  1. Cor. 1.21.
• * 1.108

  Rom. 10.14.17.
• * 1.109

  2. Cor. 13.5.
• * 1.110

  2. Cor. 13.3, 4, 5, 6.
• * 1.111

  Ephes. 1.13, 14.
• * 1.112

  1. Thes. 4.16, 17.
• * 1.113

  Ephes. 3.17.
• * 1.114

  2. Cor. 13.5.
• * 1.115

  Exod. 20.13. Ephes. 5.29. Heb. 3.13.
• * 1.116

  Act. 28.3.
• * 1.117

  Math. 13.25.
• * 1.118

  Answere.
• * 1.119

  1. Cor. 13.7.
• * 1.120

  Ioh. 8.44.
• * 1.121

  Ioh. 3.3, 5.
• * 1.122

  Iam. 1.18.
• * 1.123

  1. Pet. 1.3.
• * 1.124

  1. Pet. 1.23.
• * 1.125

  Rom. 9.7.
• * 1.126

  Rom. 9.8. Gal. 3.7. Rom. 4.12.
• * 1.127

  Eph. 6.4.
• * 1.128

  2. Tim. 3.15.
• * 1.129

  Matth. 7.21.
• * 1.130

  Rom. 10.9.
• * 1.131

  Iam. 2.18. Tit. 3.8.
• * 1.132

  1. Tim. 2 15. Revel. 20.10.
• * 1.133

  Prov. 13.7.
• * 1.134

  2. Tim. 4.10.
• * 1.135

  Tit. 1.16. 2. Tim. 3.5.
• * 1.136

  Luke 8.13. Matth. 24.13.
• * 1.137

  Answer.
• * 1.138

  Rom. 10.10. Ephes. 3.17.
• * 1.139

  Math. 23.3.
• * 1.140

  Math. 7.21.
• * 1.141

  Tit. 1.16.
• * 1.142

  Answere.
• * 1.143

  1. Thes. 3.5.
• * 1.144

  1. Cor. 11.28.
• * 1.145

  Iude 20. ver.
• * 1.146

  Answer.
• * 1.147

  Rom. 5.2, 3.
• * 1.148

  Psal. 51.8, 9, 10, 11. & 77.7.
• * 1.149

  1. Thes. 5.13.
• * 1.150

  Act. 16. & 31.2.38.
• * 1.151

  Simil.
• * 1.152

  2. Cor. 13.5.
• * 1.153

  1. Ioh. 5.20.
• * 1.154

  2. Tim. 1.12.
• * 1.155

  Rom. 9.6.
• * 1.156

  Matth. 7.22.
• * 1.157

  2. Cor. 13.5.
• * 1.158

  Simil.
• * 1.159

  Psal. 119.9.
• * 1.160

  Math. 22.5.
• * 1.161

  Luke 10.41, 42.