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.

THE FIRST RULE.

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

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

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

CHAP. I. Of the Definition of a sa∣ving faith, or of faith in Christ.

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

IN this definition, or description, two things generally are to bee ob∣served:

First, the thing that is defined or de∣scribed in the nature of it, namely, a sa∣ving faith, or faith in Christ, contained in the first word of the Definition, which is Faith.

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

By these words, the nature of faith in Christ, is described two waies: gene∣rally, and specially: for as all other things are defined by a description of their nature; and their nature consists in two points: First, in that part of it, which it hath in common with other things, (as to be a living creature is the genus, matter, or common nature of a man, which he hath in common with birds, beasts, fishes, which are living creatures as well as hee.) Secondly, in that part of their nature, which they have proper and peculiar to them∣selves, whereby they are distinguished from all other creatures, (as to have a reasonable soule, is the Species, forme, and particular nature by which man is differenced from all other creatures li∣ving on earth, none wherof are reasona∣ble creatures but himself.) So is it in my Definition: for in these words, is a grace of God, is set downe the generall nature, or matter of a saving faith, which it hath in common with all other graces of God, namely, hope, love, patience, and repentance, which are all graces of God, as well as faith in Christ. And the other words of the Definition, whereby a sinner trusts unto Christ, for heavenly and

eternall blessednesse, according to the Gospell, do declare the form or speciall nature of a saving faith, whereby it is distingui∣shed from all other graces of God whatsoever; by none whereof we trust in Christ for this blessednesse, but by faith onely; wherein wee may further discover, 1. the subiect person that trusts for this blessednesse, namely, a sinner: 2. the action of this habit of faith, namely, trust unto: Thirdly, the obiect of that action, or the per∣son in whom faith trusts, namely, Iesus Christ: 4. the end of this faith or tru∣sting, namely, blessednesse; described by two adiuncts, heavenly and eternall: and lastly, the ground or warrant of this trusting in Christ for this blessednesse, namely, the Gospel.

This Definition I will propound and confirme, to the end I may both be un∣derstood in the meaning, as also belee∣ved in the truth thereof. And that which I shall deliver touching the ex∣position, and confirmation thereof, shal be distinguished into severall Sections, according to the severall words therof.

The first word of the Definition is faith, which shewes, what it is, that is spoken of in the Definition; and what

is described: now concerning the word faith, or the faith I doe define therein, I would have the Reader to know and re∣member two things:

First, I doe not define every faith: for I doe not define that which is a be∣liefe of the Word in generall, or of the Gospell in speciall, called an historicall faith, whereby men assent to the truth of all the written Word; for this will not save them that have it: but the faith that I define, is a saving faith, because it will save them that have it: nor yet do I define here, that faith that was in A∣dam, while for a time he stood in inno∣cencie, and whereby he was to rest up∣on God for continuance in that state: for that was but a gift belonging to his nature, to make him meet to abide in happinesse here on earth: but this is a supernaturall grace given to men, to make them fit for eternall happinesse in heaven. Neither doe I here define the faith, that is commanded in the Law of Moses, which is a trust in God as So∣veraigne Lord, Creatour and preserver of mankind, for the obtaining of that life, that is promised to them that can perfectly obey it. For that is trust in God without a Mediator, but this is

with and by one: that is a condition of the covenant of workes, and but a branch of it too; but this is the sole and whole condition of the Covenant of grace.

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

The next words of the Definition to be expounded are these, is a grace of God: by which words, I meane not only that it is God that works this faith in those that are saved: for he is the author of it, and he is the giver of it: Thankes is to bee given to God for the worke thereof; and prayers are to bee made to him for the in∣crease thereof: but also that the Lord in mercy, grace, and favour, doth work it in those in whom it is, because Christi∣ans

are said to beleeve through grace: and Paul saith, that by grace wee are saved through faith; and that not of our selves, it is the gift of God: for our Savior Christ doth not onely say, that none can come to him, that is, beleeve in him, except hee be taught of God, but also that none can beleeve in him, except the Father draw him; and except it be given him of the Fa∣ther; and except he have learned it of the Fa∣ther.

In the third Section follow to be ex∣pounded these words, whereby a sinner: by which I do not mean indefinitly any sinner or every sinner. For Divels are sinners, yet can they not have a saving faith: because they haue no saving pro∣mise. Secondly, Reprobates are sinners, yet cannot they have a saving faith; be∣cause it is peculiar to the Elect. Third∣ly, Infants are sinners, yet (for ought that God hath revealed in the Word) they have not a saving faith, because it is wrought by the hearing of the Gos∣pell, which is never preached to infants. By sinners therefore I understand, not onely such as are so in themselves, (that is) both by nature, and by life, in Adam and in themselves. But also such as know, beleeve, and feele themselves to

be sinners, and to have need of Christ, and Gods mercy to saue them: for such are weary and laden, and they are called and invited to come to Christ; such are sicke in sovle, and feele their neede of Christ to bee their spirituall Physicion, and such will goe to him: such will love God for his mercy, when he hath forgi∣ven them: such will enquire after the way and meanes of salvation; and such Christ came to save.

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

1. For the first. To trust one, or to trust unto one, or to put trust in one, are well understood of English people: they are described by other words and

phrases, well knowne among vs, as by putting one in trust with a thing, or putting confidence in a man, for doing some thing; our English language like∣wise affords vs other words of the same sense, viz. to rest, or rely vpon a man, to build vpon him, to depend or cast a mans selfe vpon one for something.

To trust one ordinarily, implyes three things, that will agree with our pre∣sent purpose. 1. A knowledge of the party whom we trust, and of his pro∣mise to doe us some good turne, else we had no reason to trust him. 2. A beliefe, that he did meane as he said, when hee made the promise, & that he was both able and willing to performe it: else we would never trust him. 3. A not using of meanes, or a forbearing to take some course, by our selves, or others, to effect that for which wee trust to another to doe it. (For example) I may trust a man, that hath promised to pay mee so much money by such a day, if I know him: and if he have promised mee to pay it then, and if I beleeue him to bee suffici∣ent and honest, and if I trust him, I shall be carelesse to goe abroad elsewhere, to get in money to serue my turne; be∣cause I builded on his word, who I

perswaded my selfe would not faile me. In like manner, all these three are ne∣cessarily implyed in a saving Faith, and are supposed to concurre thereunto, be∣fore a man can be said to trust in Christ for salvation. First, hee must know and beleeve, that God hath promised salva∣tion to them that trust in Christ: and that whosoever trusts in him, shall bee saved. 2. he must stedfastly beleeve, that God is both willing, and able to per∣form it. 3. he must deny to trust to him∣selfe, or to any goodnes in himselfe, or any other save only Christ for salvation, before he can rely, rest vpon, or put trust and confidence in Christ for it.

I know many Divines use other words to expresse the nature of the Act of Faith in Christ, whereby we are iu∣stified; as namely, to apply Christ, to ap∣prehend Christ, or to lay hold upon Christ, and his benefits, and they are not vnfit, because (as I suppose) by them they un∣derstand an action of the soule, where∣by sinners intend to honour Christ by seeking for salvation to him alone. But (reserving reverence to their Iudge∣ments) I thinke the word trusting, is both more easie to bee understood of Englishmen; and also it doth better ex∣presse

the nature of that act of Faith, whereby wee are iustified; namely, a resting or relying vpon, a depending or building vpon, a putting trust or confidence in Christ for salvation, vpon a knowledge and beliefe that there is no meanes in our selves, or any other, to trust unto for it, but in him onely.

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

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

Secondly, the act of faith whereby wee are iustified, is described by other words & phrases, that signifie trusting as namely, by beleeving upon Christ: by

beleeving into Christ: and by beleeving in Christ; which must needes signifie more then bare beleeving, that there was a Christ, or that the Sonne of the Virgin Mary was the Christ, or that the doctrine concerning the way of salva∣tion which he preached, was trve: and therefore must needs signifie trusting in him; as may further be made plaine by the knowne distinction of Credere Christo, credere Christum, and credere in Christum. I know, the Holy Ghost useth other words besides trusting in Christ, to expresse the act of our faith, whereby wee are iustified; as namely, receiving Christ: namely, with the hands or armes of faith; and seeking or looking upon Christ, namely, as with the eyes of faith, and going or comming to Christ, namely, as with the feet of Faith: but all these are expounded by beleeving in Christ. The two former in the very Verses & Chap∣ter quoted: and the latter, which is comming or going to Christ, in Iob. 6.35. compared with Matth. 11.28. so that, by that which I have said, it may evidently appeare, that in the New Testament especially, the act of Faith, whereby wee are iustified, is sig∣nified & expressed by trusting in Christ,

or by such words as doe plainely ex∣presse as much.

But though we understand never so well what were meant by trusting to Christ; yet if it were not comman∣ded of God, and accepted of him to sal∣vation, all this were in vaine: there∣fore for the further opening and proo∣ving of this part of my definition, I must make good these two points, which are the two last branches pro∣pounded to be opened.

3. The third point is, that trusting in Christ is commanded of God, to be performed of all those that shall bee sa∣ved; and this shall evidently appeare, because Christ saith, This is the worke of God, that wee beleeve in him whom hee hath sent: And the Apostle Iohn saith, that this is the commandement of God, that wee beleeve in the name of his Sonne Iesus Christ. And answerable to both; Paul affirmeth that the Apostles received Commissi∣on to preach the Gospell to all Nati∣ons, for the obedience of Faith; that is, that they might obey God, by belee∣ving in Christ for salvation, according to the Gospell.

4. Now followes the fourth and last point propounded to be opened in the

word Trust; which is, that trusting in Christ, is accepted of God unto iustifi∣cation of all that performe it truely; which may evidently appeare, by the many promises of God made thereunto in the Gospell; as namely, where it is promised, that they who beleeve in Christ, shall not a perish, shall not be b con∣founded, shall c not come into condemnation; yea d they shall be saved, they shall re∣ceive e forgivenesse of sinnes, and they shall be f iustified from all things, from which they could not be iustified by the Law of Moses; and no marvel, seeing by faith in Christ they are made the g sons of God by grace, and by being sonnes, made h heires by Ie∣sus Christ of eternall glory. So that trust∣ing to Christ, beeing words well under∣stood of Englishmen, and in Scripture used to describe the nature of a saving faith, trusting in Christ, beeing com¦manded of God, and by him promised to bee accepted to our iustification; I hope it will hence evidently appeare, that I had good reason to use them in my definition, rather then other, to de∣scribe the act of faith, whereby wee are iustified. And so I passe on from the act of faith, which is trusting, to the obiect thereof, which is Iesus Christ.

In these words Iesus Christ, is set downe the worthy Person in whom we trust for salvation: For the obiect of our faith is not God onely, or simply; but God in Christ, in whom he reconciled the world; who is the Mediatour betwixt God and Man; who is our Aduocate with the Father, and who is the propitiation for our sinnes: for in him all the promises of God are yea, and Amen: and in him are hid all the treasures of Gods wisedome and mercy; for hee is both willing to save us, bee∣ing Man, and able, being God, if wee rest vpon him.

I know, wee must trust in God the Father, and God the Holy Ghost, as wel as in Iesus Christ, but in neither of them as Mediator, for that onely is the Man Christ Iesus: but we trust in God the Father for Reconciliation and Adopti∣on, and in God the Holy Ghost for san∣ctification and consolation, by the meanes and merit of Iesus Christ, in whom onely wee are predestinate to the A∣doption of his children, and blessed with spirituall blessings in heavenly things; (be∣cause he onely paid a price to God his Father for them, and purchased them for us by his precious bloud) all which are understood in one word, blessednesse,

which is the next word to be opened.

In the sixt place is set downe the end of our trusting in Christ; and that is for heavenly and eternall blessednesse: which consists in our full deliverance from all hellish and eternall punish∣ments, and in the enioying of all hea∣venly and everlasting happinesse, both of grace and glory, in soule and body; for all these are in few words called the salvation of our soules; and the salvati∣on of our soules is called the end of our faith: for we are kept by the power of God through faith vnto salvation. I call it bles∣sednesse, because this word comprehends all that can make a man perfectly hap∣py; as also because it is used by the holy Ghost to expresse that, for which wee trust in Christ, and which we hope to receive by trusting, as appears by com∣paring a. I call it heavenly blessednesse, be∣cause it is chiefly to be had in heaven; and I call it eternall, because it shall ne∣ver have an end, as all worldly blessings have. I grant, that temporall blessings are promised to the faithfull; for godli∣nesse hath the promises of this life, and the life to come: and hee that hath given vs Iesus Christ, will with him give vs all things also. But onely spirituall blessings

in heavenly things, are the treasures of the Covenant of grace; & as for tempo∣ral things, they are but as an advantage to the bargaine, and consectaries there∣upon; as appeares by this, in that they are not absolutely promised in the Co∣venant; and secondly, because they are not to be enioyed perfectly here on earth, where onely we stand in need of temporall things.

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

And I adde these words, according to the Gospel, unto my Definition of a sa∣ving faith: First, because the Gospel onely is the proppe and ground of our

faith, by which wee are called to be∣leeve in Christ; without which it were great presumption to seeke for pardon, and trust in Christ for salvation, had not God in the Gospell commanded us so to doe; and promised us salvation, if we do so; and with which it is Christi∣an boldnesse, and holy confidence, to draw neere to the throne of Grace, ha∣ving Gods Word for our warrant, and incouragement to seeke for salvation by beleeving in Christ, seeing the dutie is so easie that is required of us, the thing so excellent that is to be attained unto by beleeving, and the person so worthy and able to procure it, in whom we trust for it.

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

whom, viz. beleevers in him.

For the Gospel only commands men to beleeve in Christ; the Gospel onely pro∣miseth salvation to them that beleeve in him; and the Gospel onely workes this faith in men, to make them capable of salvation. And thus much for the ope∣ning and confirming of the true Defini∣tion of a saving faith, which (I hope) is sufficient for that end. For the further proofe whereof, I will adde but one word more, namely this; that therfore my Definition of a saving faith is good, not onely because it observes the rules of a good Definition, as hath beene shewed before; but also, because it con∣taines in it all the causes thereof; name∣ly, the efficient, God; the materiall, a sinner; the formall, trusting in Christ, and the finall, heavenly, and eternall blessednesse, together with the founda∣tion and ground thereof, which is the Gospell.

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

Of this kind there be two definitions that are unsound: the one, of the Pa∣pists in Rome, who require lesse faith to the iustifying of a sinner, then I have said: and the other is, of some Luthe∣rans in Germany, who require more, as shall be shewed in order: and both these I will addresse my selfe to confute by the Word of God, to the end the Chri∣stian Reader may be the better establi∣shed, in the true definition of a saving faith.

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

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

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

Faith is onely a firme and certaine as∣sent [§ 1] to all those things, which God hath propounded to be beleeved.

And lest this might be thought to be but one Doctors opinion; therefore let us heare what a Popish Councell of Doctors say of the point. The Councell of Trent requires no more, but To be∣leeve to be true, all things which are from God revealed and promised: by which words, All things that God hath propounded to be beleeved, and that are re∣vealed and promised, are meant, not onely all things which are contained in the written Word, called the holy Scrip∣tures, as Bellarmine expounds himselfe in the booke before named, pag. 742. & 731. but more, even all things which are preserved in the Church, by universall, apostolicall Traditions, and which are deter∣mined in generall and particular Councels, being confirmed by the Sea-apostolike; and which are defined or concluded by the Bishop of Rome, as he is Bishop, as it is expoun∣ded by another Iesuite.

For the confutation of this Popish opinion, of the nature of their iustify∣ing [§ 7] faith, I will bring but two Argu∣ments, whereof the first is this.

I. ARGVMENT.

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

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

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

2. That God requires trust in Christ, which is, resting and relying on his me∣rits for salvation of them that shall bee saved, needes no proofe here; because

it hath beene largely declared, in the ex∣position of my Definition of a saving faith, to which I referre you.

3. And that trusting in Christ, or trusting to him, or putting trust and confidence in him, is more then assen∣ting to the truth of the Gospel, I prove thus: Trusting to a man is more, then beleeving that he saith true; therefore trusting to Christ, is more then belee∣ving the truth of Gods Word delive∣red by Christ. The reason is good, be∣cause trusting, is one and the same acti∣on in nature, whatsoever the obiect of our trust be; and beleeving the truth of any saying, is one and the same in kind, whatsoever the saying be, that is belee∣ved.

And that trusting a man, is more then beleeving he saith true, shall be evident by this reason; namely, because to assent to the truth of a mans word, or to be∣leeve hee saith true, is a faith that is common to any speech he utters, be it a truth, or a lye; a promise or a threat∣ning: but to trust a man, is a faith that is proper to that speech which is a pro∣mise onely. For example: if I tell my neighbour, that I went from London to Dover in one day; and returned home

to London againe the next; he may be∣leeve I said true, and assent to the truth of my speech with one kind of faith, and hee may perswade himselfe I said truly, and that I did as I said: But if I say to him, that to morrow (God wil∣ling) I will give you a piece of gold of twenty shillings, to buy you a Bible: in this case he may doe more, then onely beleeve I said true, or barely assent to the truth of my promise; for hee may trust unto me, and expect to receive it from me, and come to mee the day ap∣pointed, to demand it, according to my promise. So that trusting in Christ be∣ing required to iustification, as well as beleeving the truth of the Word; and trusting in Christ being more then as∣senting to the truth of Gods Word; it must follow then, that the Popish De∣finition of faith is unsound; which re∣quires no trust in Christ at all, but only an assent of the truth of all things con∣tained in the Word of God. For the further confutation whereof, this shall be my second Argument.

II. ARGVMENT.

All the faith that God requires of Christi∣ans, vnto iustification, is not onely an assent

to the truth of Gods Word, because all the faith that he required of his people Israel for the obtaining of lesser benefits, even tempo∣rall deliverances, and blessings, was not on∣ly an assent to the truth of Gods promise, but a trusting in Gods power, goodnesse, truth, and mercy, for the obtaining of good things promised.

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

And that all the faith which God re∣quired of the Israelites, for the obtai∣ning of temporall blessings and delive∣rances, was not onely an assent to the truth of his Word, is plaine, because he required of them a trust in his power, truth, goodnesse, and mercy, as may ea∣sily appeare by the 1 Chro 20.20. where Iehosaphat exhorts the people, not onely to beleeve the Prophets of the Lord; that is, not onely to assent to the truth of the doctrine of their Prophesies, but also, to

trust in the Lord their God, that so they may be established and prosper: as also by 1. Chron. 5.20 where the Lord ren∣ders the reason, why his people Israel were not overcome in battel of the Ha∣garites and others, but that they rather were delivered into the Israelites hands; and the reason is, because they prayed to God, & put trust in him: which yet may be further cleared, in that where the Lord renders a reason, why his wrath fell upon his people Israel; the reason was, because they beleeved not in God, and trusted not in his salvation. So that trusting in God, and beleeving in him, being required of his people, for the obtaining of temporall blessings, as wel as beleeving the truth of his Word; spirituall and heavenly blessings, requi∣ring as much faith for the obtaining of them, as temporall; and trusting in God or Christ being more faith, then belee∣ving the truth of the Word: It must needs follow, that the Popish definition of faith must needs be unsound, which requires not to the obtaining of iustifi∣cation, that faith which is trust in Christ, but onely an assent to the truth of the Word of God, which is an histo∣ricall faith.

This I thinke is enough to have alled∣ged in confutation of the Definition of a saving faith, as it is taught in the Church of Rome. Other reasons I could bring against others, (if any other but Papists were in this point of this opini∣on with them) to prove, that a saving faith is not onely an assent to the truth of the Word of God; as namely, because if it were, then 1. reprobates and de∣uils, that never shall be saved, may have a saving faith; for they may assent to the truth of the Word, and beleeve the Gospel. 2. Then an historicall faith, and a saving faith, should bee all one, which hath beene contradicted by ma∣ny Divines, ancient, and moderne, that have distinguished faith into 3. kindes; an historicall, a miraculous, and a sa∣ving Faith: but because I intend here a confutation of the Papists onely; and I know these reasons would not be suffi∣cient to confute them, who thinke, that reprobates may have any faith, and yet be damned; and who will yeeld no such distinctions: therefore will I omit the further proofe and prosecution of those Arguments, and onely content my selfe with the two, that I have formerly produced, as beeing sufficient (in my

iudgement) to confute the Popish opi∣nion, concerning the nature of their faith, which they require of all Catho∣likes to salvation.

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

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

A saving faith, or all the faith that God requires to iustification, is onely an assent to the truth of the Word. 1. because it is only in the understanding, Heb. 11.1. 2. Because Abrahams faith was this assent, Rom. 4.1. 3. Because e∣verlasting life is promised to this faith, Ioh. 21.31. 4. and lastly, because the

miracles which Christ and the Apostles did, were all wrought for the confir∣mation of this faith, Mar. 16.16. to the 20.

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

The generall answere is this: that neither of the foure Arguments doe proue that for which they are alledged. For the point to bee prooved is, that all the faith that God requires of men to iustification, is onely an assent to the truth of the Word: but the proofe only is, that God requires of them that are to bee iustified, that they beleeve his Word, or assent to the truth thereof, which I never denyed. Now who knowes not that there is a maine diffe∣rence, betwixt these two sayings? God requires assent, and al that God requires is assent? If any man can or will direct∣ly conclude out of any of the places al∣ledged, or any other the point in questi∣on, I will yeeld the cause: in the meane time they are insufficient. For though it be true that the faith spoken of in the foure Texts alledged, be a saving faith, and that the beleeving there spoken of, were onely an assent to the truth of the

Word: Yet all is to little purpose for them, as long as God requires more faith then this, in other places of Scrip∣ture; namely, beleeving in Christ; which I have proved to be faith, as well as as∣sent to the truth of the Word of God, and to be more faith then it, except we shall say, that that which God requires in one place of Scripture, is not as ne∣cessary to iustification, as that which he requires in another, or that God is bound to set downe in every place of Scripture, where he speakes of the du∣ties requisire to iustification, all the du∣ties, and all the faith therevnto requi∣site; which no reasonable man can ima∣gine to be true.

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

Touching the particular answere, to [§ 5] each Argument of the Papists, I say, that the 1. is insufficient; because in the Text alledged, he doth neither speake of the whole nature of faith, fully in every kind, and of every act thereof, requisite to iustification: neither doth he say that every kinde of faith, or every act, of e∣very kinde of faith, is in the under∣standing onely. That the Text alled∣ged,

speakes not fully of the whole na∣ture of faith in every kinde, and of eve∣ry act of faith requisite to iustification, is plaine by this: because it mentions not, trust or beliefe in Christ, which I have formerly proved to be faith, and to bee required of all those that shall bee iusti∣fied.

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

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

2. That faith must needs bee in our hearts, by which with our hearts wee

beleeve unto righteousnesse; but with our hearts wee beleeve in him unto righ∣teousnesse.

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

4. To beleeve in Christ, is to goe to Christ, or to seeke to him for salvation: but to goe to Christ, or to seeke to him to bee saved, belongs to the heart, will and affections, by reason of the good∣nesse of the thing, which is salvation, which drawes our hearts and affections to desire and seeke for it.

5. Because to beleeve in Christ for salvation, is fiducia in Christo, or Christum, that is, a trusting in Christ, or putting confidence in him, a resting or relying upon him with all our hearts for salua∣tion, as hath beene shewed in the ope∣ning of my Definition of a saving faith: but fiducia in Christo, or Christum: that is, trust in Christ, is in the heart, will, and affections, by the confession of Bellarmine himselfe.

And that the Apostle in the Text al∣ledged, doth not affirme that euery kind of faith, and every act of every kinde of

faith, is in the understanding onely, as is plaine; because the word, only, is neither in the Letter, nor sense of the Text. Indeed one kinde of faith, and one act of faith whereof he speakes, verse 3.1. is in the understanding onely; but nei∣ther is that all the faith which God re∣quires to iustification, as hath beene shewed by two Arguments before (for that is but an Historicall faith, and God requires more then an Historicall faith to iustification) nor will it follow, that therefore all and every kinde of faith, and every act of faith, must bee in the understanding onely, because that is. For though that faith which onely hath truth for the obiect of it, and which onely lookes to the truth of the Word, (which assent to the truth of the Word as an Historicall faith doth) be onely in the understanding; because the faculty of iudging, and after iudgement, of as∣senting to the truth of any word or speech of God or man, belongs to the understanding onely: yet that faith which hath for the obiect of it, not one∣ly the truth of the promise of the Gos∣pell, but the person of the Sonne of God to rest vpon, for so good and excellent a thing as is grace and glory: (Which

faith in Christ, or a saving faith hath) may for al that be, & doubtlesse is, in the heart, will and affections: so that, either the Papists must deny fiduciam in Christo, that is, trust in Christ, to bee a kinde of faith, (w^ch I have formerly disproved:) & to be in the will (which is confest by Bellarmine himself) or they must acknow∣ledge that S. Paul speakes not of all, & e∣very kinde of faith, and of every act of faith, requisite to iustification; w^ch to doe, is in effect to professe plainely, that they cannot soundly conclude from the Text in the Hebrewes, that all the faith w^ch God requires unto iustification, is only an assent to the truth of the Word, because all & every kinde of faith is not in the understanding onely. For though that faith, which is an assent to the truth, be in the understanding only, be∣cause euery assent to the truth is the un∣derstanding only: Yet that faith which is more, then an assent to the truth, name∣ly, a trusting, resting, and relying vpon Christ, with all the heart for salvation, may be, & certainly is in the will, heart and affections, because trusting, resting, reying and depending on God, is in the heart, will and affections. And so much for a more particular answere to

the first Argument of the Papists, wher∣by they would proue, that all the faith required of Christians to iustification, is onely an assent to the truth of the Word. The second followes.

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

The second Argument likewise doth not prooue the point in question; be∣cause though Abraham were the father of the faithfull; and Paul say, Abraham credidit Deo, which they translate, Abra∣ham beleeved God, as if his faith were no∣thing else, but an assenting to the truth of his promise: Yet will not their tran∣slation proue the point, namely, that all the faith which God requires of those that shall be saved, is onely an assent to the truth of the Word; because those words, Abraham credidit Deo, are to be understood not onely of his beleeving the truth of Gods promise: but of his trusting to God for the performance of his promise, though hee saw no likeli∣hood thereof.

This I prooue: first, because those words, Abraham credidit Deo, are ex∣pounded in the fifth verse, by beleeving or trusting vpon him that iustifieth the ungodly,

and trusting vpon God, is more then bare beleeving the truth of his Word, as hath beene proved before. Secondly, because the same Apostle speaking of Abrahams faith in the same Chapter, saith, that he was strong in the faith, and gaue glory to God, beeing fully assured that what he had promised, hee was able to per∣forme, 20.21. yea, that hee beleeved in hope against hope, verse 18. Thirdly, be∣cause in the Epistle to the Hebrewes, the Apostle speaking of Abrahams faith, saith, when he had patiently endured, he obtai∣ned the promise, & by faith and patience inhe∣rited them. All which shew plainely, that Abrahams faith was more then a bare beleeving that God said true, or an as∣senting to the truth of Gods promise.

And that the exposition of the words, credidit Deo, that is, trusted God, or rested vpon him, with waiting pati∣ently for the obtaining of the blessing promised, may not seem strange, I proue it, not onely by the same sense of the same word in Heathen Authors, as where the Poet saith: Trust not the common people, the multitude is vari∣able or uncertaine, that is, not to bee trusted, but also by the use thereof in the same sense, of trusting, or putting

one in trust in the Holy Scriptures, as where Paul saith, I know whom I haue tru∣sted, and I am perswaded, that hee is able to keepe that which I have committed unto him against that day.

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

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

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

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

wee may come to beleeve in the name of Christ; and by beleeving in his name, or trusting in his merits, we may haue life thereby.

[§ 8] 4. OBIECTION answered.

The last Argument, whereby the Pa∣pists would proue, that all the faith re∣quired of Christians to salvation, is only an assent to the truth of the Word, 〈◊〉〈◊〉 beleeving the truth of the Word, is, because all the miracles which Christ and his Apostles did, were done for the confirmation of this faith.

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

I acknowledge that miracles were wrought, to the end men might be the more settled in their perswasion of the truth of the doctrine of the Gospel: but I deny that they were wrought, for the confirmation of that faith onely. And

my reason is, not onely because the for∣mer places gainesay it; but also because even reason doth contradict it. For if a saving faith, or faith in Christ, be more excellent and necessary, then an histori∣call faith, which is a beleefe of the Go∣spell, as hath beene proved before: If the one have need to bee confirmed as well as the other, and miracles were a∣ble to confirme one, as well as another; I see no reason, why miracles should not be wrought, for the strengthening of the one, as well as of the other; see∣ing strengthening of our faith is the way to continuance in it; and continu∣ance in it, the way to obtaine the crowne of it.

To conclude then my answere to these obiections; I pray it may be con∣sidered and remembred, that I acknow∣ledge that in some places of Scripture, a sauing faith is called knowing of God or Christ; sometimes it is expressed by knowing and beleeuing the truth; sometime by acknowledging the truth; yea sometime it is described by bare beleeuing, as Iohn 1.7. compared with Acts 19.4. yet this is not therefore done, because euery one of these phrases doe of themselues, in Grammar-Construction, sufficiently

and fully declare the whole nature of a saving faith: for then what should be∣come of beleeuing in Christ; into, and vpon Christ, or trusting to him for sal∣uation, which are often spoken of in the Scripture, as well as they, and doe signifie more then bare beleeving, knowing or acknowledging the truth of the Gospel.

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

For the doctrine of the Gospel was a

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

CHAP. III. Of the Definition of a sa∣ving faith, given by some Lutherans.

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

The summe of the opinion is this, That a saving faith is a full assurance, and certaine perswasion of salvation by Christ; and that to beleeve in Christ, is to be fully assured, and perswaded of salvation by him: and because it will be superfluous to alledge many testimo∣nies, therefore I will content my selfe with two, that were otherwise fa∣mous,

and learned men in their times, namely, Chemnitius and Melancthon.

The words of Chemnitius are these:

Faith is a particular assent, whereby every [§ 1] beleever by a firme perswasion assures himself, that the generall promise pertaines unto him, and that hee is included, and comprehended in it.

Melancthons words are these:

To beleeve in Christ, is to beleeve, that forgivenesse of sinne is given not to others on∣ly, but even to them in particular: with which agrees a Definition well known in the English tongue, viz. Faith is a full perswasion of the heart, grounded upon the promises of god, that whatsoever Christ hath done for the salvation of others, hee hath done it for me, as well as for any other.

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

Now though I might except against both these parts▪ the latter (as well as the former) that makes the na∣ture

of the act of beleeving, to bee per∣swasion, or assurance; 〈◊〉〈◊〉 the latter that makes the obiect of their assurance, perswasion, or beleeving, to be salvati∣on, whereas it is Christ onely, or Christ for salvation: yet I will not labour in that, but direct my discourse against the former part of it, which makes the nature of the act of beleeving, to consist onely in assurance or perswasion.

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

The occasion that was given, to some Divines, to be of opinion, that a saving faith is a full assurance, or perswasion of sal∣vation, I take it to be this: The Papists deliver for truth, That none can be as∣sured of his salvation: but that every one ought rather to doubt thereof.

Now to the end this Popish doctrine might bee opposed, many Divines a∣mongst them have taught, that faith it selfe is an assurance of salvation, and a full perswasion, that our sinnes are for∣given

us; namely, because some texts of Scripture make shew of such a point. But (by their leave, and saving reve∣rence to their great learning, and sound iudgement in other points of Divinity) it was not good to oppose one untruth with another: for whilest they inten∣ded to overthrow the Popish faith, which is ioyned with doubting, they have (ere they were aware of it) shaken the faith of many weake Chri∣stians; who reading, that a saving faith is an assurance of salvation; and that to beleeve in Christ, is to be fully perswa∣ded of the forgivenesse of sinnes by Christ; and withall, finding in them∣selves, either no assurance at all, or (at least) not so full an assurance and per∣swasion of their salvation, have here∣upon concluded (to the great discom∣fort, as well they might, if their Defi∣nition of a saving faith were true,) that they have not a saving faith, though in deed, and in truth they had, as long as they beleeved in Christ, trusted to him, and rested on the merits of his death and righteousnesse for salvation, in that manner as shall be shewed.

Touching the second point, I would have the Reader observe diligently,

that I am so farre from denying Faith to be the roote, and foundation of assu∣rance and perswasion, of the forgiue∣nesse of sinnes, and salvation: that I plainely confesse, that it doth bring assu∣rance, and perswasion thereof, to the faithfull: namely, in that measure, and at that time, that the Lord of his wise∣dome and goodnes sees fit, for each of his children.

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

REASON. 1.

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

The reason cannot iustly bee denyed, because it is true; that therefore the cause cannot be the effect, nor the roote the fruit, because the one followes the other in nature; the effect, the cause;

and the fruit, the roote: and therefore if assurance of salvation follow faith in Christ, as the effect and fruit of it: then cannot faith in Christ bee the assurance it selfe, or full perswasion of salvation.

And that assurance, or full perswasi∣on of salvation, and iustification fol∣lowes faith in Christ: I proue by these Reasons.

First, because assurance of salvati∣on, or iustification comes to us effici∣ciently, by the testimonie of the Holy Ghost, that beares witnesse with our spirits, that God is our Father, and we his children, and the Spirit beares wit∣nesse that we are Gods children, when we are beleevers in Christ, and not be∣fore, as is plaine by Saint Paul to the E∣phesians, where he saith plainly, that the Ephesians were sealed with the holy Spirit of promise, after they had beleeved in Christ: And in the Epistle to the Galathians, where having said of himself and them, We are all the children of God by faith in Iesus Christ: he addes in the fourth Chapter; And because wee are sonnes, God hath sent forth the Spirit of his Sonne into our hearts, crying Abba Father. So that the assurance of salvation, following the testimonie of Gods Spirit, that wee are his chil∣dren;

the testimony of Gods Spirit, that we are his children, following our being Gods children; and our beeing Gods children, following our beleeving in Christ, or our saving faith; therefore assurance of salvation or iustification, must needs follow a saving faith, as an effect or fruit of it.

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

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

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

REASON 2.

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

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

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

And that we must have a saving faith and beleeue in Christ for salvation, be∣fore we can haue any assurance of sal∣vation, I prooue by these three Rea∣sons.

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

Secondly, a man must have a saving faith, before he can be assured of salva∣tion; because salvation is promised in

the Covenant of Grace, vnder a Con∣dition, and the Condition is faith in Christ, and faith in Christ, is a saving faith: So that he must first performe the condition of the Covenant, by belee∣ving in Christ, before he can obtaine the thing promised in the Covenant, which is salvation: For as it is true, that hee which beleeveth in Christ by a saving faith, is iustified, as soone as hee belee∣veth: so is it as true, that before hee be∣leeveth, he is not iustified. For till then, hee hath no reason to lay hold on the Tree of Life, or to lay claime unto sal∣vation, or the assurance of it.

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

So that Christ Iesus being the meri∣torious cause of salvation, to procure

it; and faith in Christ the instrumen∣tall cause, to assure it us; it must needs follow, that wee must first have a sa∣ving faith, before wee can have salvati∣on, or any assurance of it. But let us passe on to another Reason.

REASON. 3.

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

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

1. We are not iustified by being assured of iustification, because then would it follow, that we are assured of our iusti∣fication, before we are iustified indeed. (For that whereby we are assured of a∣ny thing, must needs goe before our be∣ing

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

2. We are not iustified by being as∣sured of our iustification; because then would it follow, that whosoeuer hath a saving faith, must presently, and conti∣nually have an assurance of his salvati∣on: (for he that once had a saving faith, shall alwayes have it; and never lose it) and also he that is not assured of his sal∣vation, is not iustified, nor hath a saving faith, which is most vntrue, seeing many of Gods deare children may want the assurance of their salvation, and that

for a long while in some cases, and yet for all that trust in Christ, & hang upon him for salvation.

3. We are not iustified by being as∣sured of salvation, because then would it follow, that the condition of the Gos∣pell required on our part instrumental∣ly, for receiving of salvation, should be a comfort, and not a duty: (for that whereby we are iustified, is the conditi∣on of the Gospell, required on our part to make us capable of salvation, and as∣surance of salvation is certainly a com∣fort.) But wee are iustified by faith, which is the condition of the Gospell; not as it is a comfort, but a duty, both because it is called a worke, and a duty of obedience, and a duty commanded; and also, because the comfort that comes by faith to the soule, is after the act of beleeving in Christ, which is the duty of faith; for the comfort of faith, is assurance of salvation; and assurance of salvation, ariseth from peace of con∣science, and ioy in the hope of Heaven; both which follow faith in Christ, or our being iustified by faith in Christ, as hath been shewed before, out of Rom. 5.3, 4. & 15.13.

4 Lastly, we are not iustified by be∣ing

assured of our salvation, because then would it follow, that the meaning of the Gospell, or Covenant of Grace, which is this; He that beleeveth shall bee saved, and shall not be damned: the (mea∣ning (I say) of this should be: He that is assured of his salvation, and is fully per∣swaded he shall not be damned, shall bee saved, and not damned (for to haue a sa∣ving faith, to beleeve in Christ, and to be assured of salvation by Christ, is all one with them, if a saving faith be an as∣surance of salvation.)

But this interpretation is absurd, not onely, because there is no good sense in such an exposition, but also because it may come to passe, that some man may be saved by beleeving an vntruth: for if iustification follow beleeving in Christ (as it is plaine it doth, because beleeving in Christ, is the condition required on our part to iustifie us, and therefore must goe before it) then if I perswade my selfe I am iustified be∣fore I beleeve in Christ, I am perswa∣ded of an untruth, and consequently am iustified by beleeving an vntruth. If I perswade my selfe my sinnes are forgi∣uen mee, which indeed are not forgi∣uen, before I have this perswasion;

then must I beleeue that which is false, and consequently be iustified by beleeving that which is false. For who knowes not, that there be many carnall Gospellers, that in their perswasion are verily assured of their salvation: (for they would not doubt of it, they say, for all the world, and well they might, if a saving faith were nothing else but an assurance of salvation) who yet can indeed haue no sure ground of a∣ny such assurance, because they are not borne anew of the Spirit, vnto re∣pentance from dead workes, and faith in Christ? Wherefore either these Lu∣therans must say, we are not iustified by faith in Christ, which is hereticall; or affirme that the meaning of the Cove∣nant of Grace is, that he which is assu∣red of salvation, shall be saved, and not damned, which is senselesse, or else it cannot be true, that we are iustified by being assured of our iustification, and consequently that neither is it true, that a saving faith is an assurance of salvati∣on, as they perswade themselves. For confutation whereof, this shall bee my fourth Reason.

REASON 4.

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

The reason must needs be good, be∣cause the nature, use, and end of a sa∣ving faith, is to comfort those, that have it, in as much as it gives them title to Christ, and all his benefits; therefore the Definition of this faith should mi∣nister comfort to the soules of Christi∣ans: if therefore the Lutherans Defi∣nition doe not minister comfort, but rather needlesse feares and discomforts, (as shall be proved by and by) then can∣not it be a good definition of a saving faith; for God wil not have by any do∣ctrine of his Word, the bruized reed bro∣ken, nor the smoaking flaxe quenched; but rather by all meanes the weary and heavie loden soule to be eased; and them that mourne after the Lord to be comforted.

And that this Definition of a saving faith given by some Lutherans, doth cause fearefull, and needlesse discom∣forts,

in them that are afflicted in con∣science, I prove; because it teacheth them, who indeed have a saving faith, to doubt whether they have it or no; and consequently, whether they bee in the state of grace, and salvation or no; viz. because they feele they have not such a faith, as the Definition imports.

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

Wherfore either they must confesse,

that God will have those that have a saving faith, and are tender, or tormen∣ted in conscience, to be more deepely wounded, and more cruelly tortured, which is against the Word of God; or they must graunt that this their Defini∣tion of a saving faith is a naughty Defi∣nition; because it doth so as hath beene said.

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

[§ 6] The Definition of a saving faith, that makes it an assurance of salvation, is not good, be∣cause it nuzzels vp profane men, and car∣nall professors of the Gospel, in a strong perswasion, that they have a saving faith, and in a vaine presumption of salvation.

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

For when such men doe reade in bookes, and are taught what a saving faith is, namely, an assurance of salva∣tion; and what it is to beleeve in Christ,

namely, (as they say) to bee assured of forgivenesse of sinnes by Christ; and withall, doe know and feele, that they have an assurance, yea a full assurance (as they perswade themselves) of their salvation; (for they would not doubt of it say they for all the world;) how can it be, but this definition of a saving faith, through the deceitfulnes of their proud hearts, and Satans craft, must needes nouzle them up in this strong perswasion, that they have a saving faith; especially when they can alledge for themselves, that they have learned it so, by the Ministery of the Word, of their Pastors? for if a saving faith be an assurance of salvation, (as their Defini∣tion imports) then an assurance of sal∣vation, is a saving faith; and if an assu∣rance of salvation be a saving faith, then why should not their assurance of salva∣tion be a saving faith, as they thinke?

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

I answer, that for ought their definitiō of a saving faith saith, it may be a true assurance; for it gives no direction to try which is a true assurance, and which

is a counterfet: so that if a saving faith be nothing else, but an assurance of sal∣vation; and to beleeve in Christ, be no∣thing else, but to be fully assured of sal∣vation by Christ; and to bee certainely perswaded, that whatsoever Christ hath done for the salvation of others, he hath done the same for them in par∣ticular, and for their salvation; then must it follow, that he which hath this particular assurance of his salvation, must needs have a saving faith.

If any chance to make the like obie∣ction against my Definition, because carnall Gospellers may easily perswade themselves, they trust in Christ for sal∣vation, and that their sinnes are forgi∣ven them for his sake.

I answer, that iustly they cannot; be∣cause both in the opening of my Defini∣tion already, as also in the Rules here∣after following, I have shewed what be those gifts and graces of the Spirit, which he workes in Christians, name∣ly, to prepare them thereunto, before they doe or can beleeve in Christ; so that by these they may know, whether their trust in Christ, be a true trust in Christ or no, and upon good grounds or counterfeit. Whereas by the do∣ctrine

of their definition, & nature of a saving faith, they give no such Rules, to try whether their assurance of salvati∣on bee true or no, in as much as they teach that faith in Christ, (that is, if their exposition of the nature of a sa∣ving faith be true, a full assurance of sal∣vation by Christ) is the first grace that is wrought in Christians; so that there is no meanes lest to try whether their assurance of salvation bee true or coun••fet; or whether they have any sound grounds in them, of this their assurance of salvation.

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

By these five reasons, I hope it may appeare to the understanding, and iudi∣cious Reader, that a saving faith in the nature of it, (as it iustifies us) is not an assurance of salvation; and that to be∣leeve

in Christ for salvation, is not to be fully perswaded of salvation by Christ; and that therefore consequent∣ly, the Definition of a saving faith, that is made by some Lutherans, and which describes the nature of it, to consist in assurance and perswasion of salvation, is not good.

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

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

To all these three Obiections I pur∣pose

to make one generall answere; and the rather, because it will agree fitly to them all, and it will fully answere them all.

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

Now who knowes not what great difference there is betwixt these two sayings; To beleeve in Christ for salvation, is to be assured of salvation by Christ; and this, To beleeve in Christ, will bring assu∣rance of salvation to them that beleeve, who cannot see a cleare distinction betweene these two Propositions? Faith is assu∣rance of salvation, namely, in the nature of it, as it iustifies us, and faith will bring assurance of salvation to them that have it, namely, as an effect of it, which I have

often affirmed, and which is all that can bee concluded, out of the Texts alled∣ged.

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

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

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

The first Text concernes Paul the A∣postle, who though hee say of himselfe, that he is certainely perswaded, that nothing shall be able to separate him from Christ, yet cannot this proove, that this certaine

perswasion of salvation was the act of faith, whereby he was iustified in Gods sight: 1. because then Paul should have beene iustified, by beeing assured of iu∣stification, or salvation, which I have proved impossible before.

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

2. OBIECTION answered from 1. Ioh. 4.16.

The like may bee said of the second [§ 10] Text alledged out of the Epistle of Iohn, wherein though he say of himselfe, and the rest of the faithfull, to whom hee writes, that they did know, and beleeve the love of God towards them, viz. in their sal∣vation, and therefore were assuredly perswaded therof; yet will it not thence follow, that this knowledge and beleefe of theirs, was the act of faith, whereby

they were iustified, because those words doe not set downe their first knowing, or beleeving their salvation, which is the point to be proved. For the first act of their saving faith, was trusting to Christs merits for salvation: and this they had done long ago, namely, at their first conversion, as appeares, because he wrote this Epistle for the confirmation thereof. But the act of their faith, which the Apostle mentions in the place quoted, was but an effect of that trust, as is evident by this, in that it is caused by their feeling of their love to God and their brethren, as is plaine by the context; now the feeling of our love to God, and our brethren, must needs proceed from the feeling of Gods love to us; and the feeling of Gods love to us, must proceed from faith in Christ, in whom God hath loved and redee∣med us; because faith workes by love.

I confesse, that knowing of Christ, is sometimes put for beleeving in Christ, yet this is not; because to be∣leeve in Christ, is certainely to know, and to be fully assured of salvation by Christ: (for then would it follow, that every one that knowes Christ, should be fully assured of salvation, which is

evident to the contrary, in tender con∣sciences) but either, because a certaine knowledge, & perswasion of the power and truth of God, begets faith in Christ, and makes us trust to him for salvati∣on; or because faith in Christ brings in time and measure, assurance and per∣swasion of salvation, to them that have it.

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

3. OBIECTION answered: From Heb. 10.22.

The third Text of Scripture, wherein [§ 11] Paul exhorts the Christian Hebrewes to draw neere with a true heart, in full assu∣rance

of faith, is to as little purpose as the former.

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

They may indeed conclude from thence, that a saving faith is a cause of ioy, to the hearts of Christians; which is also plainely confirmed in other pla∣ces, even as they may indeed conclude

from Heb. 10.22. that a saving faith is a cause of full assurance of salvation: but they cannot proove, that a saving faith (as it saves us) is an assurance of salvation, which is the point to bee prooved.

Secondly, because if the Text alled∣ged out of the Epistle to the Hebrewes, could prove the point in question, then should the words, Let us draw neere in full assurance of faith, bee an exhortation to the Hebrewes, that were not alrea∣dy iustified, to teach them, how they might be iustified, viz. by drawing neer in full assurance of faith; that is, by be∣ing fully assured and perswaded of sal∣vation by Christ; (for that is the point to be proved, viz. that a saving faith (as it iustifies us) is a full assurance of salva∣tion, and that to beleeve in Christ, is to be fully assured of iustification by Christ;) but the words are an exhorta∣tion to the Hebrewes, that were alrea∣dy iustified, as appeares by the next words, vers. 23. where he exhorts them in generall to hold fast the profession of their faith without wavering, part of which was a saving faith; which implies, they had faith already, and therefore were already iustified: (for they could not

hold fast that they had not:) so that the Apostle speaking not of the nature of faith as it iustifies, but of the effect of faith only in them that are iustified, nor speaking to them that are not iustified, to teach them how they might be iusti∣fied: but to them that are iustified, to teach them how they may with more boldnes, continually craue the pardon of new sinnes in weakenesse commit∣ted, and get more assurance of the for∣giuenesse of the old: I cannot for my part see, how the place alledged can proue faith to be a full assurance of sal∣vation.

There be many other Texts of Scrip∣ture, besides these, that attribute per∣swasion, assurance & certain knowledge of salvation, vnto Faith: but (I sup∣pose) they may all be satisfied by some of the answeres that I have already made to the place before alledged.

To conclude then, though it be most sure, that Heaven and eternall life shall in the event most certainly bee attained by all those for whom it is prouided. First, because they are ordained to it by God, and hee cannot faile of his purpo∣ses. Secondly, because it is purchased for them by Christ, and his bloud cannot be

shead for them in vaine. Thirdly, be∣cause they are fitted to it, and kept for it. Fourthly, because the possession thereof is already taken, and kept by Christ their elder Brother: yet neither doe the faithfull for whom it is prepa∣red, come to be sure of it presently, and as soon as euer they haue faith in Christ (w^ch they needs must, if faith in Christ for salvation, were in the nature and forme of it an assurance of salvation) nor are they alwayes alike sure of it; nor are they continually so sure thereof, as that they can never at any time (after they have beleeued in Christ) come to doubt thereof; nor yet doth the assu∣rance of their salvation depend on the nature of their faith, as it iustifies them,) or on their faith simply, but chiefly on the truth, goodnes, and pow∣er of God, that hath made this Cove∣nant with mankinde, that whosoeuer be∣leeues in Christ shall be saved; and upon the worthinesse & perfection of Christ, for whose sake it is freely given us: but assurance of salvation depends upon faith, onely as it is the condition of the Gospell, required of us, and wrought in us, to make us capable of the same; and this assurance of salvation is increased

in us, by faith, as it is a grace of God in us, producing many holy effects of the continuall feare and loue of God and our brethren; and many comfortable effects of peace with God, and ioy in the Holy Ghost, the first fruits of the Spirit, and the earnest penny of our heauenly inheritance.

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

That men shall certainly bee saved, and that they are sure they shall bee cer∣tainly saved, are two different things, the former implying a certainty in re∣spect of GOD, and of his Word, that because hee hath promised salvation to them that beleeve in Christ, therefore

they shall certainly bee saved in the e∣vent; and this certainty of salvation shall bee attained, though in this life men never come to bee sure thereof in their soules, as in the case of infants, who being elected of God, shall certain∣ly bee saved, though they were never sure of it in their soules: and the latter implying a certainty, in respect of the persons that are to bee saved, that they have an assured perswasion that wil not deceive them, which they may want for a time, after they have beleeved in Christ: and yet bee beloved of God, and bee beleevers in Christ and in the end bee certainly saved notwithstan∣ding: and therefore the nature of faith as it iustifies, cannot consist in assurance of saluation, nor the nature of beleeving in Christ to salvation, in our being assu∣red in our soules, that wee are saved, as is supposed.

CHAP. IIII. Of the use and applicati∣on of this first Rule.

AFter the explication and confir∣mation of the trve Definition of a saving faith, and the confuta∣tion of the false; it remaines that for the closing vp of this Chapter, I make some application thereof, by way of exhorta∣tion, admonition, and consolation; My exhortation shall be to Protestants, Papists, and Lutherans: the admoniti∣on to Atheists, Papists, and carnall Gos∣pellers: and the Consolation to all trve beleeving and sincere Christians.

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

It may bee, by tryall many shall finde that this was all they understood of a

saving faith, that it was a beliefe, that there was once such a one as Christ, that came into the world to save sin∣ners, and that to beleeve in him, is to have a good hope, that he shall speed as well as others, and bee saved by him, as well as they. Now if by examination they finde themselves only to be belee∣vers in this fashion, and to bee wholly ignorant of the nature of faith, as I have declared it; then have they great cause, first, to be ashamed of themselves, in that they haue been so long ignorant of the nature of so precious and neces∣sarie a grace of God as faith is. Se∣condly, to feare that as yet they have not a saving faith. For I know not how they can have it, and bee wholly igno∣rant of the nature of it, what it is; see∣ing it is only wrought, in men and wo∣men of understanding; ordinarily, by the preaching of the Gospell: and that preaching is made effectuall to the wor∣king of it in them, by enlightening of their mindes, with the knowledge and understanding of the points of the Go∣spell; one whereof is the Doctrine of a saving faith, which is the condition of the Gospell required of all those that shall be saved by Christ. Thirdly, to use

all good meanes, for time to come, to gaine the knowledge of this point, to the end they may know they are on a sure ground for their faith and salva∣tion.

But if by examination they finde, that they rightly and cleerely under∣stand what a saving faith is, and what it is to beleeve in Christ for salvation; then have they cause to be thankefull to God for inlightening their minds with this knowledge, which flesh and bloud, na∣ture and the world hath not revealed to them, but the Spirit of God, who hath left o∣thers in the darknes of ignorance and infidelitie; they have reason likewise to settle their iudgements in the truth therof, by arguments from the Word of God, such as these be, that I have alled∣ged, to the end they may continue ther∣in, & may not be perverted, & corrupted, with the other two false opinions of the nature of a saving faith. Yea, they are not to content theselves herewith, namely, with the knowledge of the na∣ture of a saving faith, and with this, that they understand what faith in Christ is, or what it is to beleeue in Christ for salvation: but that they ne∣ver give over, till they get the grace of

faith it selfe, to the end they may take the benefit by the knowledge hereof, while they live, and receive the end of their faith when they dye.

2. Secondly, my exhortation is to Protestants, to examine themselves whether they stedfastly beleeve, that faith will indeed iustifie all those sin∣ners that have it: and consequently that it will iustifie them, if they beleeve in Christ; for except we more then know the nature of a saving faith, and except we more then thinke or gesse that faith will save us: viz. except also wee sted∣fastly beleeue this, for an undoubted truth of God, that every one that be∣leeues in Christ, shall be saved, we shall not have incouragement enough there∣vnto. For except our soules be satisfied touching this truth we may still doubt, whether it may not come to passe, that for all our faith in Christ, wee may bee damned; which whosoeuer doth, hath little incouragement to beleeue in Christ for salvation, specially if withall it come into our minds (which it may easily doe by Satans suggestion, and the accusation of our consciences) that wee are sinners by originall corruption, and actuall transgression, and therefore ly∣able

to all Gods curses: and that there∣fore it is unlikely that one grace of God, namely, faith, should be sufficient to save us. To settle us therefore in this beliefe of this point, that faith in Christ will save us, we are to meditate:

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

Secondly, we are to consider, that God having in his wisedome, and goodnesse, devised and set downe a course, and way of salvation, which is faith in Christ, and appointed it, to be the con∣dition on our part, requisite to salvati∣on, and in his Word promised, to ac∣cept

of it to that end, will surely give power to his owne ordinance, to ef∣fect that for which hee hath appointed it. So that nothing shall let, but that they who have this faith in Christ, shall undoubtedly attaine to salvation by it, according to Gods purpose, and promise.

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

My second exhortation is to Papists, or such as are popishly minded (if any chance to reade this Treatise:) First,

that they would take notice, not onely how palpably erronious their Priests and Iesuites are in their doctrine of a sa∣ving faith: but also how dangerously iniurious they are to the poore & simple Catholikes, in that they conceale from them the doctrine of the true faith, that must and will save them, viz. trust in Christ: and onely teach them that, which neither can, nor will iustifie them, namely, a beliefe of the truth of the Word.

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

If the harme that comes hereby, were

to themselves alone, it were the lesse; but because it redounds to the endan∣gering of the salvation of so many mil∣lions as are herein seduced by them, you had neede looke about you, and provide for your owne salvation, when they have no regard of it: except you care not to go to hell, so it be with the com∣pany of your Priests.

I pray you therefore consider (and the Lord open your minds and hearts to regard:) If God have in his Word commanded all Christians (if they will be saved) to beleeue in Christ, as wel as to beleeve the truth of his Word, as is plaine by Ioh. 3.16, 18. 1. Ioh. 3.23. Will you Catholikes thinke to be saved, one∣ly by beleeving the truth of the Word? without beleeving in Christ? Can you thinke to bee saved by any other way, (that is) by any more, or fewer kindes of faith, then hee commands? Doth God say, that a beliefe of the truth of the Word, is not all the faith which hee re∣quires of men to salvation; and will you beleeve your Priests which teach you it is all? Will you therefore not beleeve in Christ, and so be condemned, because your Priests doe not teach you this faith, but onely a beliefe of the

truth of the Word? What will it doe you good, that your bloud must be required at their hands, when you your selves notwith∣standing shall dye in your infidelitie? But you will say, you doe beleeve in Christ.

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

In the second place I would exhort Catholikes, not to content themselves

with their Romish faith, (which is no better then the Divels faith) nor thinke that an assent to the truth of the Word will be faith enough to save them. Will they bee saved? they must bee saved by Christ: will they be saved by Christ? it must bee by trusting in him: will they trust in him? it must bee wrought in them by God. Is trust in CHRIST wrought in them? it must be by teach∣ing or preaching: and they preach no such doctrine in the Popish church (or if they do in some place, & vpon some oc∣casion, they contradict again in, 〈◊〉〈◊〉 vpon another) for they teach that God onely requires that faith, which is a beliefe of the truth of the Word; wherefore they must come out from the Church that teacheth not truely the way of sal∣vation, and ioyne themselves to that which doth: for though they beleeve the whole Word of God never so sted∣fastly, and that upon Gods owne autho∣ritie, yet if (over and above this faith which the Church of Rome counts needlesse, because it doth not teach it as required by God) they trust not in Christ, they cannot possibly bee saved.

For as the Iewes could not enter into the Kingdome of Heaven, except their

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

I grant, indeed, that such as assent to the truth of the Word, and beleeue the Gospell, are not farre from the King∣dome of God: but are well prepared to beleeve in Christ, because they have in them that which is the roote of a sa∣ving faith. For by beleeving the Gos∣pel, which promiseth salvation to them that beleeve in Christ, men are perswa∣ded to beleeue in Christ for salvation, according to the Gospell: and yet as he that is set out, onward of his iourney, and is gone a good way, shal never come to the end of his iourney, if he sit downe and stay halfe way: So those Catholikes that are going towards Heaven by an

historicall faith, if they stay there, and content themselves therewith, and ne∣ver labour for faith in Christ, shall neuer come to heaven; namely, because they come farre short of that faith, which God requires of all those that come thither. For their Historicall faith shall be so farre from saving them, that it shal rise vp in iudgement against them; because being so forward towards hea∣uen, by an historicall faith, or a beliefe of the Gospell, they notwithstanding stay there, liue, and dye therein, without trust in Christ, which onely is a saving faith.

That which I have said in confu∣tation of the Popish and Lutheran De∣finitions, of a saving faith, may bee a ground of admonition:

First, to Atheists (if any such will reade this Treatise) that they learne to feare and tremble, because of their Infi∣delitie: for if they who have some faith (as the Papists) that come so neere to a saving faith, that they beleeve the Gos∣pell, may yet be without a saving faith, and be damned; if they live, and dye in this faith only, without faith in Christ; then what shall become of them, and where shall they appeare, that have not

so much as a beleefe of the Gospel, or that the Bible is the Booke of God. Surely Antichrist himselfe, and the De∣vils of hell shall rise up in iudgement against such Atheists, seeing these be∣leeve, and so do not they.

Secondly, my admonition is to car∣nall Gospellers, that they bee not pre∣sumptuous, to thinke they have a sa∣ving faith, viz. because they say they are sure they shall be saved; and they are fully perswaded they are Gods chil∣dren, and that they would no way doubt of it, for all the world; let such (I say) feare, lest their hope make them a∣shamed: for this is not the witnesse of the Spirit of God, but a delusion of Sa∣tan: it is not to comfort them, but to feed them fat to the day of slaughter; for as, except Christ be the Rocke of the faith of Christians, whereon it is built, their faith will faile them in temptati∣on: so except faith in Christ bee the foundation of the assurance of salva∣tion, their assurance will faile them also.

3. To all Protestants, that they take heed both of the Popish, as also of the Lutheran Def••nition of a saving faith, which I have confuted: if happely they

may light upon either of them, in bookes translated into English. If my Booke had beene written in Latine, so that it might have come to the hands of the Learned in the Lutheran Chur∣ches, I would have intreated them, in consideration of my Reasons against it, to have expunged, and put out of their Catechismes, and Treatises of Divini∣ty, such Definitions; and not to have inserted the like into their Sermons to their people. But because I am out of hope, to prevaile in that kind with them, I will onely content my selfe to have admonished my owne Countrey∣men, to take heed of such Definitions in any of their bookes, translated into En∣glish, when they read them, for feare of the dangerous consequences thereof.

In the last place, that which I have said touching the confutation of the Lutherans opinion of the nature of a saving faith, may be a sure ground of consolation to them, that having a sa∣ving faith, are yet afflicted in consci∣ence, because they want assurance of their salvation. For such have no cause of despaire, or of discouragement, as long as with a heavie loaden soule, hun∣gring for mercy, they trust in Christ,

and cast themselves wholly upon his merits, for salvation, according to the Gospell; for (as hath beene said) the condition of the Gospell required of sinners to salvation, is not a comfort, but a duty; not an assurance that they are saved, but a trust in Christ that they shall be saved. So that, as long as they rest on Christs merits, seeke to no other meanes, but with such a heart, as hath beene said, seeke to Christ for salvation; assoon as they have beleeved in Christ, they are in Gods sight iustified sinners, though they doe not presently feele by the witnesse of the Spirit, a full assu∣rance, that they are saved.

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

On Gods name let Christians labour continually, by the use of the meanes prescribed to that end, to feele the

comforts of faith, and for more assu∣rance every day then other of their sal∣vation, or that they shall be saved: but let them not therfore iudge themselves to be no good Christians, nor to have a saving faith, viz. because they have not a full assurance of salvation; for assu∣rance of salvation is more faith, then God requires of Christians to iustifica∣tion; and it is not of the nature of faith, as it iustifies.

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

Wherefore comfort your selves, O yee, that are tender-hearted, and trou∣bled-minded Christians, because you feele not the assurance of your salvati∣on, in asmuch as the condition of the Gospell is not, That hee that beleeves in Christ shall bee assured of salvation, but that hee shall bee saved: so that, though thou never have in thine owne soule a feeling of assured perswasion, that thou art saved, yet as long as with

a heart mourning after Christ, and gas∣ping for him, as the barren land for water; thou cast thy selfe upon him, and hang on him still for salvation, with trust un∣to the merits of his death and obedi∣ence, thou shalt in the end and event certainly be saved; because God that hath made promise, (that he that be∣leeves in Christ shall be saved) is faithfull and true, mercifull and good, mightie and able to performe it.

Build therefore thy comfort on thy faith, and thy faith on Christ, and feare not; and build the assurance of thy sal∣vation, not on thine owne feeling, which may deceive thee; but on the truth, goodnesse, and power of God, which cannot faile thee. And thus much of the first Rule, or Interrogato∣rie, by which Christians may examine themselves, whether they have a saving faith, namely, by trying themselves, whether they understand what manner of Grace a saving Faith is; in opening whereof, I have beene the larger, be∣cause the difficulty of the point requi∣red it: for it was necessarie, that I should at large make plaine this point; because the true understanding hereof, will make all the rest of the Treatise the

plainer. I come now to the second Rule which is this.

Notes

• Chap. 1.
• Rule 1.
• §. 1. Faith
• Iam. 2.19. Mar. 1.24. Luke 8.13.
• Eph. 2.8. Gal. 3.11.
• Levit.
• § 2. is a grace of God,
• Hebr. 12.2. Philip. 1.29.
• 1. Thes. 1.3. Luke 17.5.
• Act. 18.27. Eph. 2.8.
• Ioh. 6.45. Ioh. 6.44.
• Ioh. 6.55. Ioh. 6.45.
• § 3. whereby a sin∣ner
• Rom. 10.14.
• Rom. 3.23.26. & 5.3.16.17.
• Math. 11.28.
• Math. 9.12. Luk. 18.13.
• Luk. 7.47.
• Act. 2.37, 38. & 16.31. Luke 19.10. Math. 9.13. Doth trust unto
• Simil.
• Rom. 4.3.
• 2. Tim. 1.12.
• Rom. 6.8.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 4.3.5. Act 16.31.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioh. 1.12. Rom. 10.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ephes. 1.12.13. 1. Cor. 15.19.
• Joh. 1.12.
• Ioh. 6.40.
• Math. 11.28.
• Ioh. 6.29.
• 1. Ioh. 3.23.
• Rom. 6.26. & 1.5.
• a

  Ioh. 3.16.
• b

  Rom. 9.33.
• c

  Ioh. 5.24.
• d

  Mark. 16.16. Act. 16.31.
• e

  Act. 10.43.
• f

  Act. 13.39.
• g

  Ioh. 1.12. Gal. 3.26.
• h

  Rom. 8.16, 17 Gal. 3.26.29.
• §. 5. Iesus Christ
• 2. Cor. 5.19. 1. Tim. 2.5. 1. Ioh. 1.1, 2.
• 2. Cor. 1.20.
• Col. 2.3.
• 1. Tim. 2.5.
• Ephes. 3.5.
• 1. Pet. 1.18, 19.
• § 6. for heavenly and eternall blessednesse,
• 1. Pet. 1.9. 1. Pet. 1.5.
• Psal. 1.1.
• a

  Gen. 12.3. Gal. 3.14. Rom. 4.6, 7, 8, 9.
• 1. Tim. 4.8. Rom. 8 32.
• Matth. 6.33.
• §. 7. according to the Gospell.
• 1. Ioh. 3.23.
• Ioh. 3.16.
• Rom. 10.14.17.
• Bellar. tom. 4. lib. 1. cap. 5. de Iustifica∣tione.
• Concil. Trid. Sess. 6. cap. 6.
• T••lle••. Instru∣••t•••• Sacerdot. 〈◊〉〈◊〉▪ •• cap. 1.
• Psal. 78.21, 22.
• Luke 8.13. Iam. 2.19. Marke 1.24.
• Arguments of the Papists.
• The generall answere to the obiections.
• Particular an∣sweres to the obiection.
• Ephe. 3.17.
• Rom. 10.9.10.
• Heb. 10.22.
• Math. 11.28. Ioh. 6.35. Act. 15.17.
• Bell. de iustific. l. 1. c. 5. p. 733. c. d.
• Heb. 11.1, 3.
• Heb. 6.15.12.
• Phocylides verse 90. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Populo ne fide, mutabile est vulgus.
• 2. Tim. 1.12.
• Ioh. 3.16.
• Joh. 17.3.
• Ioh. 1.12.
• 1. Tim. 2.15. Revel. 2.10.
• Ioh. 17.3. eph. 4.13. 1. Tim. 4.3.
• 2. Tim. 2.25.
• 1. Cor. 1.28.
• Act. 17.19, 20.
• Chemnit. ex Concil. Trid. in 8. Franco∣furt. 1590. pag. 380.
• Melanct. Ex∣am. Theol. Neostad anno 1587. in 8. De vocabulo fidei, pag. 583.
• Concil. Trid. Sess. 6. cap. 9. Bellar. de Iusti∣ficat. lib. 3. cap. 2. pag. 851. c. d. 852. e.
• Rom. 8.15, 16.
• Ephes. 1.13.
• Gal 4 6.
• Gal. 3.26.
• Rom. 3.5.
• Rom. 15.13.
• Ephe. 3.17. Rom. 8.1.
• Ioh. 6.29. Act 6.7. Rom. 16.26. 1 Ioh. 3.23.
• Ioh. 3.16. Mar. 16.16.
• Mat. 12.20.
• Mat. 11.28. Isa. 61.2, 3.
• Luke 4.18.
• REASON 5.
• 1. Ioh. 5.4.
• Arguments of the Lutherans
• § 8. The generall answere to the obiections.
• § 9. Particular an∣sweres to the obiection.
• Gal. 5.6.
• Ioh. 17.3.
• Iob 19.15.
• Rom. 8.34.
• Philip. 1.25.
• Rom. 5.1. & 15.13.
• Heb. 11.1.
• Ephes. 1.1.
• 1. Pet. 1.18.
• 1. Pet. 1.5.
• Ioh. 14.2, 3.
• Ioh. 3.16.
• Rom. 6.21.
• Note.
• 1. Exhortation.
• Math. 16.17.
• 1. Pet. 1.9.
• Act. 13.39. Rom. 1.17. & 3.28. Gal. 2.16. & 3.1.
• Iam. 3.2.
• 2. Reg. 5.10. to the 15.
• Heb. 11.6. Rom. 3.26.
• Math. 15.14.
• Luk. 11.52.
• See Rhemish Translation.
• Ezek 3.18. Luke 12.46.
• Jam. 2.19. Mar. 1.24.
• 1. Tim. 1.15. Ioh. 3.16.
• Ephe. 2.8. Rom. 10.14.17.
• Math. 5.10.
• Math. 7.22.
• Simil.
• §. 2. Admonition.
• Iam. 2.14. Marke 1.24.
• § 3. Consolation.
• Simil.
• Psal. 143.6.
• Rule 2.