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.

ARGUMENT VI.

Repentance is begun before faith, because it was preached before faith: for repentance was the first doctrine that was preached by Iohn Baptist, by Christ, by Christs Dis∣ciples, and his Apostles.

The Reason is probable, because the preaching of it first, implies the practi∣sing of it first; and the practising of it first, implies the working of it first, in those to whom it was preached: for God by the preaching of any duty, did worke usually the grace that must ena∣ble

them to doe it, to the end they might practise the same accordingly.

And that all these preached the do∣ctrine of repentance first, and before all other doctrines, is evident in the pa••ti∣culars:* 1.1 1. Iohn the Baptist did so, it is plaine: for by that doctrine he prepared the way to the Lord, in the hearts of the people;* 1.2 and that doctrine is by Marke called the beginning of the Gospell of Iesus Christ.* 1.3 2. Christ himselfe did so, as is cleare by the Evangelist S. Mathew. 3.* 1.4 Christs seventy Disciples did so, as is manifest by the Evangelists S. Marke and S. Luke. 4. And the Apostles of Christ did preach repentance first both before Christs death and resurrection,* 1.5 and after his resurrection also. So that repentance being the first duty that was preached by them, preaching being the meanes to worke the duties that were taught, and the graces that were requi∣red of hearers,* 1.6 and the meanes of prea∣ching being effectuall, according to the doctrines were taught and preached;* 1.7 what should hinder, but that repen∣tance should be first wrought by prea∣ching, seeing it was first taught by preaching?

I might here alledge a place out of the

Acts of the Apostles,* 1.8 where taking in∣fidelity and ignorance out of the minds of the Gentiles, and planting in them a knowledge and beliefe of the Gospell, is called a turning of them; which will easily prove, that some turning or re∣pentance is wrought before faith in Christ: (for turning, or converting, and repenting, are all one action, Act. 3 19.) Likewise I might cite a Text out of the Epistle to the Corinthians,* 1.9 where the Apostle saith, that before the vaile of infi∣delity (whereby the Iewes did deny to beleeve in Christ) hee taken from them, their hearts must bee turned to the Lord; which implies, that before the Iewes will beleeve in Christ, their hearts must be turned to the Lord: for they must mourne for their infidelity, before they can looke upon him whom they have pierced,* 1.10 that is, beleeve in him for salvation.

Also I might produce a place out of Mathew where Christ wils those that are weary and heavy laden to come unto him;* 1.11 and to beleeve in him, Ioh. 6.35. For I know not how men should so be weary and heavie laden with sinne, (as the people are supposed to be, whom he in∣vites to ••ome to him) and have no pur∣pose to leave their former evill courses,

that so presse and perplexe their consci∣ences, before they come to Christ to be eased.

In like manner I might quote Hebr. 6.2. Act. 20.21. Marke 1.15. which I take, must be understood of the prece∣dencie of the purpose of the heart to leave our former evill courses, and to leade new lives; seeing other reasons from the Word doe plainely prove it: and then the place in Act. 11.21. which seemes to speake of beleeving before re∣penting, must be understood of the pre∣cedency of that faith, which is a beliefe of the Gospell unto repentance; or of the precedencie of faith in Christ, unto the practice of repentance in the life.

And many other such Texts I could alledge, but that I hope these sixe Rea∣sons that I have alledged, will bee suffi∣cient: and I am loth to be too tedious, in dwelling any longer upon the proofe hereof; wherefore I leave the proofe of it, and come to clearing of the point, by answering the Obiections against it.

OBIECTION 1.

[§. 3] Repentance is not begunne before faith in Christ, for then repentance should be sinne.

The reason (they thinke) is good,

because if repentance bee begunne be∣fore faith, then is it not of faith; and if it bee not of faith, then is it sinne: for whatsoever is not of faith, is sinne, Rom. 14. last Verse.

Solution.

The reason is not good: because though repentance bee begunne before faith, and therefore be not of it, yet is it not sinne for all that; no more then an historicall faith, which is a beliefe of the Gospel, is sinne, because it goes before a saving faith, and therefore is none of it.

In like manner, the proofe of the reason, out of the fourteenth to the Ro∣manes is not to the purpose.

First, because the question is of faith in CHRIST for iustification, but the proofe is onely of a faith that is a per∣swasion of liberty, or warrant to the conscience, to eate of the meates there spoken of: with which wee have no∣thing to doe in our question.

The Apostles meaning is not (as it should have been, if the proofe were to purpose:) whosoever eates the meates there spoken of, before hee have a sa∣ving faith wrought in him, doth sinne, (for he takes it for granted, that all the

Romanes, before hee wrote this Epistle, had a saving faith, and therefore the ca∣ueat comes too late.) But the Apostles meaning is, that whosoever he be of the Church of Rome, that eates of the meats then spoken of without faith; that is, before he have a beliefe or assurance to his conscience, upon some good ground or warrant of the Word, that hee may lawfully eate thereof, hee sinnes in ea∣ting. Why? namely, because he doubts whether hee may eate or no; and yet eates (for to eate with doubting whe∣ther hee may lawfully eate, and to eate without faith, that is, without war∣rant to the conscience from the Word whether he may eate or no, are in that place all one.)

And that this faith there meant is plaine by this reason: because though the Romanes had a saving faith, whereby they trusted to Christ for salvation: yet if they had not the faith Paul speakes of, whereby they certainly beleeved, and assuredly perswaded themselves they might lawfully eate of them, but did doubt whether they might or no, they did certainly sinne: for whatsoever is not of this faith, is sin (saith the Apostle.)

Secondly, I answer, that this repen∣tance

is of faith, in the Apostles sense; because it is that wee are perswaded in our conscience wee have warrant and precept for, out of the Word of God. So that this first obiection with the proofe is to no purpose; but let us heare another.

OBIECTION 2.

Repentance is not begunne before faith in Christ: because then repentance should proceed out of an heart vnpurified.

The reason is taken for good: be∣cause the heart is purified by faith;* 1.12 whence they thus argue: If the heart be purified by faith, then is the heart im∣pure, till it have faith wrought in it: and if the heart be impure till it have faith wrought in it; then if repentance be wrought before faith, it must needs proceede out of an heart impure, or un∣purified: and consequently be unaccep∣table to God; which cannot be affirmed of trye repentance, Psal. 51.

The reason is not good,* 1.13 for all the shew it makes: because though repen∣tance be begunne before a saving faith, and though faith purifie the heart, yet will not repentance proceede from an heart unpurified, that is wholly & alto∣gether impure, (for so much the reason

necessarily implyes, else it is to no pur∣pose.) For before repentance bee wrought in men, the Spirit of GOD, through the Word preached, workes in them certaine preparing graces, that fit them to repentance, and begin it in them (whereof we heard a little before) which also doe beginne the purifying of the heart, and doe in part cleanse it, though it bee more purified, by a saving faith when it is come, as shall be seene in the next Chapter, God wil∣ling.

The proofe likewise of the reason, is insufficient; because it is not to pur∣pose. For the point to be proved by it, is, that faith purifies the heart, with the purifying of sanctification, (for it sup∣poseth that before faith be wrought in the heart, it is wholly impure with the filth of sinne; and purifying from the filth of sinne, is sanctification) whereas the proofe is not meant of purifying by sanctification, but by iustification, w^ch I proove thus:

First, the words, purifying their hearts b•• faith, are not meant of purifying by sanctification, because they are an an∣swere to a question, and the question was not touching the necessitie of Cir∣cumcision,

and other Legall purifyings unto sanctification, that is, whether they were necessary to sanctifie the be∣leeving Gentiles, (for there is not a word of that in all that Chapter:) but whether they were necessarie to iusti∣fication, (that is) to make them capa∣ble of forgivenesse of sinnes, and eter∣nall life.

Secondly, the words of purifying the heart by faith; must be understood of pu∣rifying by iustification.

1. Because it is onely interpreted of purifying it by iustification, as is plaine by the 11. Verse following; where the Apostle saith, We beleeve that through the grace of the Lord Iesus Christ we shall bee saved as well as they, that is, though wee beleeving Gentiles be not circumcised: yet doe we trust to be iustified and sa∣ved by the grace of our Lord Iesus Christ, as well as the beleeving Iewes that are circumcised.

2. Because they are a reason of an answere to a question, and the question was onely concerning iustification, as appeares by the scope of the Chapter. Now then the question beeing whether the beleeving Gentiles were bound, if they wil be saved, to be circumcised, and

to keepe the whole ceremoniall Law (as▪ appeares by the fifth and tenth Verse of that 15. Chapter of the Acts. The summe of the answere to this question beeing that they are not bound (as ap∣peares by verse 10, 19, 24, 28) and one reason why they are not bound, beeing given in these words, purifying their hearts by faith, vers. 9. What can we ima∣gine Peters meaning to be but this: that therefore the beleeving Gentiles are not bound to bee circumcised, nor to keepe the whole Law to iustification; namely, because they are purified by faith, that is, they are iustified and sa∣ved by faith?* 1.14 For so the Apostle uses in many places to oppose iustification by faith, to iustification by the workes of the Law, to confute the one by the other.

And to the end no reasonable man may thinke strange of this interpretati∣on: I pray them well to consider these three points.

1. That the word purifying is in o∣ther places of Scripture understood of purifying, by iustifying or saving: as where the Apostle Iohn saith, that the bloud of Iesus Christ purifyeth or cleanseth us from all sinne:* 1.15 that is, iustifies and saves

us from the punishment of sinne.

2. That the manifest use and end of the Legall cleansings, and Ceremoniall purifyings was, to teach us that wee are iustified and saved from our sinnes, and the punishment of them,* 1.16 by the bloud of Iesus Christ.

3. That the Apostle in that place of Acts the 15. doth (as I conceive) there∣fore use the word purifying, for iustify∣ing or saving, by occasion of the persons and things, about which the question was made; to which the words purify∣ing their hearts by faith, were in part an answere.

The persons were Gentiles, whom the beleeving Iewes esteemed impure, and consequently uncapable of salvati∣on, because they were not circumci∣sed, and keepers of Moses Law.

The thing or matter was Circumci∣sion, and other Ceremoniall purifyings, by observing whereof, the Iewes thought themselves pure, that is, capa∣ble of salvation. Now the Apostle bee∣ing to shape an answere to this people of the Iewes, concerning this point of Circumcision, and other Legall, puri∣f••ings, that they are not necessarily bound to observe them; and one reason

of the answere beeing given in these words, purifying their hearts by faith. What can wee imagine the effect of that an∣swere to be but this; that therefore they are not to seeke to bee iustified by the workes of the Law: viz. because they are purified, that is, iustified by faith and by it, they are accepted as righteous in Gods sight, and consequently capable of salvation, though bodily, they bee not circumcised, nor legally washed in the flesh, by Ceremoniall purifyings?

And why then should it bee thought strange for the Apostle, to use the word purifying, for iustifying: seeing the matter of the question was, concerning ceremoniall purifyings: and the per∣sons that moved the question were be∣leeving Iewes, who well understood what was the use and end of such puri∣fyings? the persons concerning whom the question was moved, were the Gen∣tiles, whom the Iewes esteemed im∣pure and uncleane, Act. 10.1. that is, not within the Covenant of salvation. Seeing the answer to the question was, that they are not bound to observe them: namely, to the end they may bee capable of salvation, by the observing of them; and the reason of the answere

being in effect, because they are iustified by faith.

So that the Obiection beeing of one kinde of purifying, viz. from the filth and corruption of sinne, which is san∣ctification: and the proofe of another, viz. from the punishment and guilt of sinne, which is iustification; it can prove nothing at all against my questi∣on: And so I proceed to another Ob∣iection.

OBIECTION 3.

Repentance is not begunne before a saving faith; because then repentance should be acceptable without faith.

The reason is thought good, because if repentance be begunne before faith, then it is begun without faith; and if it be begun is without faith, then is it ac∣ceptable without faith; but it cannot bee acceptable without faith; because without faith it is impossible to please God,* 1.17 Heb. 11.6.

Solution.

The reason is not good; because in all the Elect (in whom onely trve re∣pentance is wrought) a saving faith doth alwayes follow the beginning of

trve repentance: for God that begins in his, that good worke, whereby they may be made capable of salvation, will continue and perfect the same.* 1.18 So that as long as a saving faith shall certainly bee afterward wrought in them: and where it is wrought, the begunne re∣pentance may be made acceptable ther∣by, as well by the working of it after repentance, as by the worke of it be∣fore: I can see no reason why it should bee more needfull to worke faith in Christ, before repentance, to the end that repentance may be made accepta∣ble unto God thereby: then it is need∣full to worke faith in Christ before a beliefe of the Gospell, and other prepa∣ring graces, that fit men to beleeve in Christ, seeing they also (and therefore repentance as well as they) are made ac∣ceptable to God; namely, unto salva∣tion by faith in Christ, when it com∣meth, afterward, as well as if it had gone before it.

The proofe also of the reason, taken out of the Epistle to the Hebrewes, is to no purpose: because the point to bee proved by it, is, that repentance can no way bee acceptable to God, without faith in Christ: for of such an unaccep∣tablenesse,

must the obiection bee un∣derstood, else it prooves nothing in the question: but the proofe is, that no∣thing can be acceptable unto God unto salvation, without faith in Christ: for he speakes of such a pleasing of God as was in Enoch, who so pleased God by faith, that hee was transl••ted into heaven thereby, Verse 5. and therefore pleased God unto salvation.

I freely grant, that Repentance can∣not be acceptable to God without faith in Christ; because it cannot be accep∣table without Christ; and Christ doth not make us acceptable without faith.

I confesse also, that no man can please God, so as to bee saved, without he beleeve in CHRIST, no though it were possible for him to sorrow for his sinnes never so heartily; to purpose to leave them neuer so resolutely, and to beleeve the Gospell never so stedfastly: (for therefore faith onely pleaseth God, because faith onely trusts in Christ, in whom onely God is well pleased, Mat. 3.17. Ioh. 8.16.) but it is not true, that a man can no way please God with∣out it, (that is) before hee have a sa∣ving faith, and beleeve in Christ for sal∣vation.

And my Reasons are: 1. Because the prayers and Almes to Cornelius, were vnacceptable to God some way, before hee had an expresse and speciall faith in Christ, or had ever heard the Gospell distinctly preached which should work it in him, as is plaine by comparing the fourth and thirty fourth Verses of the tenth Chapter of the Acts, with the fourteenth Verse of the same Chapter.

Secondly, because Ahabs repentance, and Iehues obedience, were acceptable to God in some kinde and to some end; namely, as they were the doing of Gods commandement, and as they were meanes to procure temporall blessings to them; though wee reade not in the Scripture, that either of them had a sa∣ving faith, when they did those accep∣table actions, or all their life after.

Thirdly, because a knowledge and beliefe of our sinfull and cursed estate in Adam; and thereupon sorrow and hu∣miliation for sinne; after this, a beliefe of the Gospel, and a desire to repent and be saved, are all wrought in men, before a saving faith, for they are meanes and preparations to it: (as hath been shew∣ed:) yet are they some way acceptable unto God, namely, as they are com∣manded,

and commended of God, as they are fruits and effects of Predestina∣tion, and Election, as they are wrought in us by the holy Spirit of God, through the preaching of the Word, and as they prepare us to beleeve in Christ, though none of them all severally, or ioyntly, can be acceptable to salvation, or suffi∣cient to save us; if besides them, wee have not faith in Christ to make us ac∣ceptable to God. So then, the Obiecti∣on beeing of one kinde of acceptable∣nesse, and the proofe of another, it can proove nothing to ouerthrow my question; and therefore I will try an∣other.

OBIECTION 4.

Repentance is not begunne before a saving faith, because then repentance should bee begunne in men, before they have any spirituall life in them.

The reason (they say) is good: because if repentance be begunne before faith in Christ, then is it begunne without it; and if it bee begunne without faith in Christ; then is it begunne without spi∣rituall life; for faith onely is the spiri∣tuall life of Christians.* 1.19

The Reason is not good, because it begs the Question: for it takes that for graunted (which is the point to be proved by the Text alledged) that faith in Christ is so the spirituall life of Christians, that there is no spiritu∣all life begun in Christians, before they beleeve in CHRIST by a saving faith; whereas the proofe out of the Epistle to the Galatians is onely of the spiri∣tuall life unto iustification and salva∣tion: For whereas the Apostle saith; In that I now live, I live by the faith of the Sonne of God. His meaning is not (as it must bee if the proofe be to pur∣pose;) in that I have had at any time by the preaching of the Word any be∣ginning of grace wrought in mee, any sight of sinne and sorrow for it; any be∣liefe of the Gospell, and inclination to repentance; any feare of God, or care to please him, or any worke of the Spi∣rit tending to salvation, I have had it by the faith of Iesus Christ; that is, I had it not wrought in me till I belee∣ved in Iesus Christ, my faith in Christ was the instrumentall cause to work it

But his meaning (as appeares by the sixteenth Verse; and the drift of the whole Epistle) is this: the ground I have

that I shall bee saved, and attaine to eternall life, is not, because I am an o∣beyer of the Law: for I am dead unto it, verse 19. (that is, I renounce it to iusti∣fication, and will by no meanes seeke to bee saved by it) but the hope and hold I have, is this, that I am a belee∣ver in Christ, and by this faith in the Sonne of God, I live in Gods sight, and by this onely, I claime title and interest unto Christ and all his benefits; and therefore, in that in this life, I have hope of a better life, I have it by faith in the Sonne of God.

I grant, that repentance cannot bee begunne in men, before they have some spirituall life wrought in them: but I deny that there is no spirituall life wrought in men at all, till they beleeve in Christ, and trust in him for salvation.

I acknowledge also, that there is not spirituall life enough, and sufficient to salvation wrought in men, when they are mooved by the Spirit, through the preaching of the Word, to feele their need of Christ, by reason of their sinfull and damnable estate, to mourne for it; to be weary & heauy loden with the burthen of it, to beleeve the Go∣spell, and to desire to bee saved: but

all these doe evidently argue, that some spirituall life is begunne in them, in whom all these graces that prepare un∣to faith in Christ are wrought: be∣cause the naturall man doth not conceive nor receive these things of the Spirit,* 1.20 nei∣ther doth flesh and bloud reveale them:* 1.21 and therefore being all wrought in men before they can beleeve in Christ (as hath beene shewed) and by the worke of the Spirit, through the preaching of the Word, (as must needs be gran∣ted:) therefore must they needs be ef∣fects of the Spirit, and consequently argue some spirituall life in those, in whom they are wrought: though as soon as they be wrought, faith in Christ be not wrought in them, and though they in whom they are wrought have not spirituall life sufficient unto salvati∣on, untill faith in Christ it selfe bee wrought within them.

OBIECTION 5.

Repentance is not begunne before faith in Christ; because repentance is the proper effect and fruit of the Gospell.

The reason is held good, because it is presupposed that every proper fruit and

effect of the Gospell followes faith in Christ; and that the Gospell can have no proper effect and fruit in men, be∣fore saving faith bee wrought in them thereby.

Solution.

The reason is not good; because the proofes thereof are unsound: for first, it is 〈◊〉〈◊〉 not trve, that every proper effect and fruit of the Gospell followes faith: For the saving faith it selfe is a proper effect of the Gospell, yea, the most pro∣per fruit of it. Yet doth it not follow faith in Christ: for how can a thing fol∣low it selfe? Secondly, it is not true, that the Gospell hath no proper effect and fruit in men, till a saving faith bee wrought in them. For that is a proper effect and fruit of the Gospel,* 1.22 which the preaching of the Gospell onely workes in men. The preaching of the Gospell onely, workes in men a beliefe of the Gospell; and a beliefe of the Gospell is wrought in men, before a saving faith, or faith in Christ for salvation; because no man will ever trust in Christ for salvation, before he beleeve this for a truth, that if hee beleeve in Christ, he shall be saved by his faith.

I grant, the Gospell can have no pro∣per

effect or fruit at all in men, till by the preaching of it there bee wrought in men that saith, which is the beliefe of the Gospell:* 1.23 for as long as it is foolish∣nesse to them (which it is, till the truth thereof be beleeved) what effect can it haue?

And I confesse, that the preaching of the Gospell can have no proper ef∣fects or fruits in men unto salvation, untill a saving faith bee wrought in them; for if men dye before this bee wrought, it is not a beliefe of the Gospell, nor the beginnings of repen∣tance that can save them. But I deny, (and I have disprooved it,) that a sa∣ving faith is so the proper effect of the Gospell, that the preaching of it hath no effect at all in men, till a saving faith bee wrought, (for upon this lyes the whole strength of the reason, be∣cause hereby would they proove, that therefore the Gospell could have no power to begin the worke of repen∣tance, before a saving faith, because it hath no power to produce in men any proper effect or fruit, till a saving faith bee wrought in them, by the preaching thereof.) Wherefore this Obiection being as weake as the former, I will no

longer insist upon the disproofe of it, but proceed to the last.

OBIECTION 6.

Repentance is not begunne before faith in Christ, because it is not begun before Rege∣neration.

The reason is taken for good, because they thinke that regeneration is not be∣gun before a saving faith be wrought in men. For (say they) if the beginning of regeneration followes faith in Christ, and the beginning of repentance follow regeneration, then cannot repentance be begun before faith, because it is not begun before regeneration.

Solution.

The reason were good, if the proofes were found, (that is) if the two Propo∣sitions were true, whereon it is groun∣ded, viz. that repentance is not begun before regeneration; nor regeneration begunne before a saving faith.

The first Proposition, viz. that re∣pentance is not begun before regenera∣tion, is false, beeing understood of re∣pentance from dead workes, or at the first conversion: for of this is the que∣stion, as hath beene shewed, in setting

downe the state thereof; and being un∣derstood also of regeneration fully wrought in all the parts (though not degrees) thereof; for of such a worke of regeneration must the Proposition be understood, else it proves nothing in the question.

I grant, repentance cannot be be∣gun till regeneration be begun; for they are both begun together; and no sooner doth a child of God begin to repent, but he presently begins to bee regenerate: for though it be true, (which is not que∣stioned) that repentance for sins com∣mitted after the first conversion, doe follow regeneration in the children of God, because they (after they are rege∣nerate) doe sinne often, and therefore repent often after they are regenerated: yet is it not true (which is questioned) that repentance from dead works (that is, for sinnes committed before the first conversion, when men are dead in tres∣passes and sinnes) is not begun before re∣generation be fully wrought. And my reason is plaine and good, because then repentance should be no part of regene∣ration.

For if repentance doe but begin to be wrought in men, when regeneration

is already wrought in them, then can∣not repentance be a part of regenerati∣on, because all the parts of regenerati∣on, (I doe not say the degrees) are al∣ready fully wrought in the person rege∣nerated, before repentance doe begin to be wrought in him.

But it is not true, that repentance is no part of regeneration, seeing it is one of the chiefe graces of God, wherein the change that is wrought in men by regeneration doth consist, and the fruits of repentance in amendment of life, are the chiefe signes and markes, whereby it is manifested and discerned. Second∣ly, where (for proofe of their reason) they further alledge, that regeneration is not begun before faith in Christ: I say, that this Proposition is as false as the other, being understood of a saving faith fully wrought, (for so it is under∣stood in the question.) For though it be true, (which is not questioned) that when a saving faith is wrought in a man, he may be truly said to be regene∣rate, yet is it not true, (which is alled∣ged, but not proved) that till a saving faith bee wrought in a child of God, there is no regeneration so much as be∣gun in him.

Regeneration is not usually wrought all at once, on a sudden, and in an in∣stant, but by degrees, and at severall times, successively, as experience teach∣eth, namely, by the fore-worke of some graces of the Spirit, that doe prepare them thereunto: as namely, know∣ledge of our sinfull and damnable estate by naturall generation; a beliefe of this, and upon this beliefe, a laying of it to heart, whereby we are made to feare, tremble; bee humbled, and cast downe in our selves, not knowing what to do. After this, upon the hearing, beleeving, and laying to heart of the Gospell prea∣ched, which promiseth to regenerate us, and to bring us into a better e∣state, then wee had by nature: this makes us desire to be regenerated, and to seeke in the use of the meanes after it; which when they are wrought in men by the preaching of the Word, then cannot it be denied, but that rege∣neration is begun in them, seeing spiri∣tuall life is begun, as hath bin shewed. And seeing they be all the workes of the Spirit of God in them,* 1.24 tending to rege∣neration, and salvation, and are not wrought by the power of nature, or na∣turall meanes, but by the meanes which

God hath given to his Church, for the regenerating of the members thereof, viz. the preaching of Gods holy Word.

I grant, that God is able to worke re∣generation in an instant, as hee doth in children that dye infants; and it may be he hath done it by the Ministerie of the Apostles, and other worthy Preachers, for the magnifying of his exceeding gracious power in their labours; but that he hath, or usually now doth work so, I cannot see, because experience tea∣cheth, men are effectually called by de∣grees, and by Sermon after Sermon successively.

I confesse also, that the beginnings of regeneration, (wrought by certaine preparing graces thereunto, whereof I spake a little before) are not sufficient to salvation, unlesse it be perfited in all the parts thereof; and except a saving faith doe afterwards insue, to perfect it, and to make it acceptable: and yet for all that, I am of opinion, that rege∣neration is begun, before a saving faith be fully wrought; and that repentance is begun, before regeneration bee perfe∣cted, and consequently, that repentance is begun before a saving faith.

Now then, it being sufficiently proo∣ved,

that repentance is begun before a saving faith, that is, that men begin to resolve not to live in their former sins, but to serve God better, before they can trust in Christ for salvation, it re∣maineth, that for a conclusion of this Rule, I make some use and particular application of the point, to the end the Reader may examine himselfe by it ac∣cordingly.

The application and use of this point.

And first, the consideration of that which I have said touching the prece∣dencie of repentance to faith in Christ, in that manner and measure, as I have said,may sufficiently confute their o∣pinion, who thinke, that a saving faith is fully wrought in men, before any re∣pentance begin to be wrought in them; to which opinion they have bin drawn, partly by colour of some places of Scripture which seeme to fauour it; whereunto I have already given a par∣ticular, and (as I hope) a sufficient an∣swere, to which I referre the Christian Reader.

If there be any thing in our Divines that seemes to contradict that which I

have said touching this point, namely, if by any of them it be affirmed indefi∣nitely, that faith goes before repentance; I humbly pray the Reader not to stumble at it, because it doth not crosse that which I have said; for I have often said as much: but to know and remember, that those Divines doe not speake of such a faith and repentance as I doe; as shall be shewed in foure particulars:

First, where they say, Faith goes before repentance, their meaning is, a beliefe of the Gospell goes before repentance, which I never denyed: and where I say, Repentance goes before faith, my meaning is, not before a beliefe of the Gospell; but before faith in Christ.

Secondly, if it may be prooved, that any of them in that sentence speake of faith in Christ, then where they say, Faith goes before repentance, their mea∣ning is, a speciall faith in Christ goes before repentance bee fully wrought, perfected and accepted; which I have plainely affirmed: and where I say, Re∣pentance goes before faith in Christ, my meaning is, onely that repentance is begun before faith in Christ; and that a true (though a weake) measure of re∣pentance is begun in men, before they

can trust in Christ for salvation.

Thirdly, where they say, Faith goes be∣fore repentance, they meane, that faith in Christ goes before the practice of re∣pentance, or the bringing foorth of fruites worthy amendment of life; which is the putting off the Old man, and putting on the New man in the a∣ctions of our lives, and whereby the re∣pentance of the heart is manifested: all which I acknowledge with them. And where I say, Repentance goes before faith, my meaning is, that repentance is be∣gun in the heart; and that a true pur∣pose and resolution of heart to leave our former evill wayes, and to serve God in a new conversation for time to come, is begun in men before they can goe to Christ, to be eased of their sins, or trust in him to be saved, which I thinke none of them ever meant to deny.

Fourthly, where they say, Faith goes before repentance, they meane, faith in Christ must goe, before repentance can be acceptable to God, which I confesse. And where I say, Repentance goes before faith, I doe not meane, that this begun repentance can be acceptable unto God to our salvation, before we beleeve in

Christ; but that it is onely begun as a preparation to make as fit persons to beleeve in Christ; and by beleeving, to crave pardon of our sinnes for his sake; which I never read, any of them did deny. So that how ever at first sight there may seeme to be some difference in iudgement betwixt my selfe and some of our Divines, that speake gene∣rally and indefinitely of faiths going before repentance; yet by applying the distinctions that I have made of faith and repentance, there will be no con∣tradiction indeed in this point betwixt me and them, but an easie way of recon∣ciliation, and consequently of consent herein.

Yet am I not ignorant, that there be some Lutherans that oppose this Do∣ctrine that I have delivered; and I won∣der so much the more at it, because (as hath beene formerly proved) they hold faith in Christ to be an assured perswa∣sion of salvation by Christ; which I know not how possibly they can iusti∣fie by the Word, in as much as it is im∣possible, any Christian should be assu∣redly and fully perswaded of his salva∣tion, before he hath repented: which yet must be true, if to beleeve in Christ,

be to be fully assured of salvation by Christ; and this faith be wrought be∣fore any beginning of repentance.

2. The point I have delivered tou∣ching the beginning of repentance be∣fore faith in Christ, may teach us how to know, whether or no, we have a sa∣ving faith; namely, if before we trusted in Christ for salvation; our hearts began to turne to God, to resolve to leave our former evill courses, and to leade a bet∣ter life.

3. It serves to reprove all those such carnall Gospellers, which presume they have a saving faith; and will say, they trust they shall be saved, though they live in their former sinnes, and have no resolution begun in their hearts (upon the grounds I have formerly mentioned) to serve God better, then they have done.

4. In the fourth place it may be a ground of great comfort to those, that have beene so prepared to beleeve in Christ, as I have said, and that have the beginning of repentance wrought in them: for they may build upon it, that if the Lord after this manner have cau∣sed them to seeke to be saved, and to go to Christ for it; that is, to beleeve

in the merit of his death and righteous∣nesse for the same; and be sure that their faith is sound indeed, and that they are fit persons to beleeve in Christ for pardon.

Lastly, this that hath beene delive∣red, touching the precedency of repen∣tance to faith in Christ, may be a ground of exhortation:

First, to Ministers, to be wary how they preach this doctrine, That faith goes before repentance; and that they expound it, viz. that a beliefe of the Gospell doth goe before repentance; but that repentance is begun, before a saving faith can be wrought, (that is) before we can trust in Christ for salva∣tion, with any hope to receive it.

Secondly, to Christians: 1. That if they have bin otherwise minded, then I have taught, that they would alter and rectifie their iudgement herein, and learne to distinguish betwixt a beliefe of the Gospell in generall, and faith or affiance in Christ in speciall; because though that faith which is a beliefe of the Gospell, goe before repentance, yet that faith which is a trust, or resting, or relying on Christ for salvation, followes the beginning of repentance, as I have

said.* 1.25 2. That they would try their faith by this Rule, that so they may bee the fitter to try it also by the fruits which follow faith, which is the next Rule of Tryall.

Notes

• * 1.1

  Mat. 3.2. act 19.4.
• * 1.2

  Mat. 3.3.
• * 1.3

  Mar. 1.2. act 10 36. Mat. 4.17.
• * 1.4

  Luke 10.9. marke 6.12.
• * 1.5

  Mat. 10.17. marke 5.12. Act. 2.38. luke 24.47.
• * 1.6

  Rom. 10.14.
• * 1.7

  Act. 11.20. & 14.5.
• * 1.8

  Act. 26.18.
• * 1.9

  2. Cor. 3.16, 17.
• * 1.10

  Zach. 12.10.
• * 1.11

  Mat. 11.28.
• * 1.12

  Act. 15 9.
• * 1.13

  Sol.
• * 1.14

  Rom 3.10. & & 4.11. Act. 10.43. & 13.39. Gal. 2.19.20, 21
• * 1.15

  1. Ioh. 1.7.
• * 1.16

  Heb. 9.14. Act. 10.22.
• * 1.17

  Heb. 11.6.
• * 1.18

  Phil. 1.9.
• * 1.19

  Gal. 2.20.
• * 1.20

  1. Cor. 2.14.
• * 1.21

  Math. 16.17.
• * 1.22

  Rom. 10.14.
• * 1.23

  1. Cor. 1.23.
• * 1.24

  Iohn. ••.••
• * 1.25

  Rule 6.