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.

CHAP. VIII. Whether wast thou right∣ly prepared to beleeve in Christ, by other gifts of the Spirit, that hee worketh in men, before they have a saving faith?

THAT a saving Faith is not wrought in men all at one in∣stant, before the Spirit of God worke any other worke of grace in them, is evident, both because Iohn the Baptist was to prepare the way to Christ;* 1.1 and also because Christ himselfe saith, None can come to him, (that is, be∣leeve in him, Ioh. ••.••5.* 1.2) except his Fa∣ther

draw him; that is, incline his heart thereunto, by some meanes teach him how to beleeve, give him power to be∣leeve, of one that is unfit, unable, and unwilling to beleeve in Christ, make him fit, able, and willing thereunto, and worke in him some graces, that dis∣pose him thereunto.

* 1.3For seeing Christ was a stumbling block to the Iewes, and foolishnesse to the Gentiles, how could they ever come to beleeve in him for salvation, except the Lord first wrought a change in them, by en∣lightening their mindes to vnderstand and beleeve the Gospell, and also in∣cline their hearts to seeke for salvation by it; not by compelling them against their wils, but by bending their wils, and (as it were) drawing them by cer∣taine cords thereunto?

The cords by which God drawes men to beleeve in Christ, are generally two, (each beeing twined of many threds, that is, each motive perswa∣ding to beleeve upon many grounds.)

1. The Spirit of God drawes men to beleeve in Christ, by making them to know and beleeve, that they have need of Christ to save them; for they that are sicke, who feele the need of a Phisician,

will seeke unto him to be cured.

2.* 1.4 Gods Spirit drawes men to be∣leeve in Christ for salvation, by causing them to know and beleeve, that there is salvation to bee had for them, who feeling their need of Christ, doe goe un∣to him, that is, trust in him for salvati∣tion. For the knowledge and beliefe, that the Prophet in Samaria could cure diseases,* 1.5 moved Naman to goe to him to be cured of his Leprosie.

1. To make men know and beleeve they have need of Christ to save them, the Lord sends them his Word, by the preaching and attentive hearing wher∣of, he workes in them a knowledge and beliefe,* 1.6 not onely that they are sinners originally in Adam, and by nature, and actually in their owne persons, and by conversation, but also that for their sinnes, they are in a miserable,* 1.7 and cur∣sed estate, because of the wages of sin, which is eternall death and condemna∣tion.

Which points of their sinfull and damnable estate,* 1.8 the Lord causing them to lay to heart, and to be affected with them, by reason of the danger wherein they are: the laying of them to heart, causeth them by Gods blessing, 1. To

feare Gods iustice, and to tremble at the consideration of his heavy displea∣sure,* 1.9 lest it should fall on them, as they have iustly deserved. 2. To sorrow for their sinnes, with a mournfull la∣mentation,* 1.10 as if they were prickt at the very heart with the point of a dagger, and to grone under them,* 1.11 as if they were oppressed with some unsupporta∣ble burden. 3. To confesse their sinnes▪ and their unworthinesse of salvation;* 1.12 by reason of them. 4. To bee poore in spirit, and to acknowledge their unabi∣lity to save themselves by any righte∣ousnesse of their owne in themselves. 5.* 1.13 To consult what to doe, in this wo∣full and wretched case, and to enquire; whether or no, there be any meanes of deliverance for them. 6. And in the last place to have some thoughts of lea∣ving their former evill wayes, that have brought them into this wofull plight.* 1.14

And by these sixe workes of the Spi∣rit (for nature onely doth not worke them, seeing they are wrought by the Word, and are not in all naturall men) upon the minds and wils of men, they are forwarded, and prepared to seeke for salvation, and driven thereunto, for feare of punishment, even as they

are compelled and moved to seeke for a pardon from a King, who know themselves condemned to die, for some theft or treason.

2. But this is not preparation enough to faith in Christ; for if this were all, it were to little purpose: and therefore after this, there followes another worke, (mentioned before) which is a knowledge and beliefe of the Gospell, which is this, That notwithstanding their sinfull and cursed estate in Adam, and in themselves, yet is there salvati∣on to be had for them, who feeling their need of it, with weary and heavy-loa∣den hearts, do seeke and repaire to Christ to be saved; which was the se∣cond cord mentioned before, by which I said, Gods Spirit drawes men to re∣pent and beleeve in Christ for salva∣tion.

Now to make men know and be∣leeve, that there is salvation to be had, for them that seeke it, the Lord by his mercifull providence sends them the preaching of the Gospell, wherein is promised salvation, by the expounding and applying whereof, they come to understand these points of Christian Religion: namely, First, who it is that

must, will, and can save them, viz. Iesus Christ onely,* 1.15 the Sonne of God, and of the Virgin Mary. Secondly, how hee comes to be a Saviour to mankind, namely,* 1.16 by the appointment of God the Father. Thirdly, whereby it is that he will save, namely, by offering him∣selfe up a sacrifice to God his Father,* 1.17 and giving his life for the world. Last∣ly, whom he will save, namely, all those that beleeve in the Lord Iesus Christ, whom God hath sent, and trust unto him onely for salvation.

* 1.18These points of the Gospel, and such as these be, when men have heard, un∣derstood, and beleeved, then doth the holy Ghost cause them (that are ordai∣ned to eternall life) to lay them to heart, and to be affected with them, by reason of the great benefit (which is salvation) that is so freely and graciously offered to them therein, and the laying of them to heart by holy and serious meditati∣ons, moves them, 1. highly to esteem of the salvation offered them in the Go∣spell:* 1.19 2. earnestly to desire it, and to hunger after it:* 1.20 3. to seeke diligently in the use of the meanes prescribed to that end,* 1.21 to attaine it: 4. and lastly, somewhat more resolutely to be incou∣raged,

in hope of pardon, to turne from their former evill wayes, and to pur∣pose to returne to God, who offers him∣selfe so gracious unto such wretched sinners.

And when people are thus wrought upon by Gods Spirit, when their mind is enlightened with the knowledge and beliefe of these points of the Gospell, and their hearts affected with the ne∣cessity of having, the possibility of get∣ting, and the excellencie of enioying so worthy a thing as is salvation; by so worthy a Person, as is the Lord Iesus; and for such ungracious persons as themselves are; how is it possible, but they should bee more fitted and prepa∣red to seeke for salvation by Christ; and by this beliefe of the Gospel more for∣warded to beleeve in Christ; and drawn thereunto in hope of pardon; even as the Syrians were mooved and drawne to sue for a pardon of Ahab the King, because they had heard, the Kings of Is∣rael were mercifull men.

Having drawn out at length these two cords,* 1.22 and fastened them both to the head, and understanding, as also to the heart and affections, to the end men may be drawne by them unto Christ,

to seeke for salvation by faith in him. It remaines, that I exhort the Reader, to lay himselfe to this line, and to exa∣amine himselfe by this Rule, to the end he may discerne whether he hath beene thus wrought upon or no.

Now then try thy selfe (good Rea∣der) hath God prepared a way in thy heart to beleeve in Christ, by cau∣sing thee to know, beleeve, and feele thy need of salvation by Christ, by rea∣son thou art in thy selfe, in a cursed e∣state through sinne? doest thou feele the burden of them in thy conscience, and is thy heart pricked and afflicted there∣with? doest thou feare Gods iustice, and art thou sorry for thy sinnes? doest thou acknowledge thy selfe unable and unworthy to save thy selfe? doest thou bethinke thee, whether there bee any hope of remedy, and enquirest thou af∣ter it? and (to conclude) doth thy heart begin to bethinke of taking a new course, and of living no more so wic∣kedly? then art thou not farre from the kingdome of God, but in a good for∣wardnesse in thy way to heaven, if withall (having heard of the Gospell) thou beleevest there is salvation to bee had, thou heartily desirest it, thou ear∣nestly

seekest for it, and by the hope of pardon, through the beliefe of the Go∣spell, thou purposest in the truth of thy heart, without hypocrisie, to leave thy former evill wayes, and to turne to God: otherwise, if thou hast felt none of these preparing workes of the Spi∣rit, to fit thee for Christ, and for faith in him, and thou hast nothing to say for thy selfe but this, that thou hast a gene∣rall perswasion, (hand over head, and in grosse) that thou shalt shift as well as others, that is, goe to heaven, and scape hell as well as they, because God is mercifull, and Christ is dead, risen, and ascended into heaven; and because thou beleevest the Gospel: then art not thou as yet fit to goe to Christ, nor to trust in him for salvation: and therefore thou must labour in the use of meanes to be so inlightened in thy mind, and so affected in thy will, as I have said, if e∣ver thou wilt duely and truly, comfor∣tably in thy selfe, and acceptably unto God, beleeve in Christ for eternall life.

But if by the preaching of the Law and Gospell, Gods Spirit did thus worke upon thy mind and will, as hath beene said before, to beleeve in Christ, then wast thou rightly prepared to be∣leeve

in Christ, and mayst boldly and safely say, thou hast a saving faith spe∣cially, if withall there have followed the fruites of it, in thy holy life, where∣of more at large in the next Chapter.

I doe not say, that this preparation is wrought in all men in the same de∣gree, but men are made to feele their need of Christ, according as God is pleased to make them sensible of their sinnes and misery; for some are more subiect to be cast downe, and troubled in mind, then other are; and conse∣quently more forward to hunger and thirst for Christ, and for salvation by him: but this I say, that all Christians are thus prepared, more or lesse, to faith in Christ, before they can, or will beleeve in him.

Neither will I contend so eagerly a∣bout the order of this preparation, as to goe about absolutely to determine, that this grace is alwayes wrought in the first place, and that in the second, in every Christian; nor yet to dispute, and decide, whether or no, they bee all wrought at one instant time, in every particular man or woman alwaies, but I am of opinion, that they are all wrought in men in some kind or other,

in one measure and degree or other, be∣fore they can or will bee fit and able to trust in Christ for salvation; and that most usually they are wrought in them in that manner, as I have said.

Having declared, how men are fit∣ted to beleeue in Christ; and in that de∣claration affirmed, that a beginning of repentance, is one meanes to prepare them thereunto, (namely, a smaller be∣ginning of purpose to forsake former sinnes, upon the preaching, un∣derstanding, beleeving, and laying to heart of the Commandements, and threatning of the Law broken, which convince them of their sinne and mise∣rie; and a greater worke thereof, upon the preaching, understanding, belee∣ving, and laying to heart, of the promi∣ses and comforts of the Gospell, which offer grace and mercy:) It will be very needfull to insist more at large upon the point, (the rather) because there be ma∣ny that make much doubt of that point and many that are grounded and settled in a quite contrary opinion.

For this end, I will doe foure things: 1. I will shew how farre-forth repen∣tance is wrought before faith in Christ, to the end I may not be mistaken, and

thought to be of opinion with some o∣ther in the precedencie of repentance unto faith, 2. I will proove it by rea∣sons grounded on the Word, that re∣pentance is so farre begun indeed, as I shall say, to the end I may not mislead any into errour. 3. I will answere the mainest Obiections against it. 4. And lastly, I will make particular use and application of the point. And these foure severall points shall bee compre∣hended in foure severall and distinct Sections.

[§. 1] Of the state of the Question, and how farre I affirme Repentance goes before faith.

Touching the first point, I humbly pray, it may be diligently observed, and remembred, what I hold, concerning the precedencie of repentance unto faith: and that for this purpose, they would consider generally, of what re∣pentance I speake in this question, namely, of a true change of the heart, consisting in a purpose of leaving our former sinfull courses, and serving God better; and also of what faith, namely, of faith in Christ, or that act of faith whereby sinners trust unto Christ, rest,

and rely upon him for salvation.

This that I have said in generall of the nature of that repentance and faith, (whereof the question is to bee under∣stood) shall be better conceived in foure particulars:

1. I doe not hold, that repentance is wrought in men, before a beliefe of the Word, that is, either of the Law which convinceth of sinne and punishment, or of the Gospell, which offereth hope of pardon; for I thinke it is impossible a man should repent, before hee beleeve this for a truth; that if he goe on in his sinfull life, and repent not, the Lord will punish him; and if hee doe repent, the Lord will forgive him: but this I hold, that repentance must be wrought in men, before they can beleeve in Christ, or trust in him for salvation.

2. I doe not meane, that the, pra∣ctice of repentance, in doing good workes, and bringing forth fruits wor∣thy amendment of life, go's before faith in Christ, but that a true purpose of the heart to leave our former wicked lives, (which is properly repentance, as ap∣peares by the notation of the Word) goes before faith in Christ.

3. Neither doe I affirme, that so full

and perfect a worke of repentance is wrought in the heart before faith in Christ, as is afterward wrought there∣in; when by beleeving in Christ, and by being iustified through beleeving, wee feele the comforts of faith in our soules, which are the strongest motives to per∣swade to the accomplishing of it; but this I affirme, that onely a beginning of repentance is wrought before faith in Christ; which though it bee but weake, in comparison of that which is wrought after faith in him; yet is it a true and sincere purpose of heart, (as truth is opposed to hypocrisie and dis∣simulation) to forsake the practice of the former wicked life, and to leade a new.

In the last place, I doe not say, that this begun repentance can be sufficient to salvation, if we could imagine a man could die before hee had beleeved in Christ: but this begun repentance, and purpose of heart, to turne from sinne and Satan and to returne to God, and new obedience is to bee manifested by practice, according to the purpose, and both are to be made acceptable to God,* 1.23 and comfortable to our salvation by faith in Christ, when it is wrought

within us, without which it is impos∣sible to please God unto salvation.

I say then fully and plainely, that be∣fore sinners can truely trust in Christ for salvation, or with any confidence craue pardon of their sinnes by Christ; they must begin, truely to resolue, and pur∣pose in their hearts, to leaue their for∣mer euill courses, and to leade a new life.

Of the proofe of the point, that Repentance [§. 2] is begunne before faith in Christ.

This point doth deserve proofe, be∣cause it will bee of great use, in that be∣ing well prooved, it will bee a good ground to try our faith in Christ, and whether or no, wee truely beleeve in Christ for salvation: for if this repen∣tance be begun in us(of which I speake) then are we well fitted to beleeve him, else wee may not perswade our selves (except we wil deceive ourselves) that we have a saving faith.

And the point likewise will require proofe, not so much in it selfe; but be∣cause many stand doubtfull of it: for whose satisfaction I have intended, and directed this Discourse and dispu∣tation.

In both these regards, I crave of the Christian Reader diligence, to peruse that I have written; and patience, in regard of the length thereof: and the rather, because I have not done it hasti∣ly, but upon great study, and mature de∣liberation: nor have I done it vainely, out of any affected humour of singula∣ritie (God is witnesse:) but onely in zeale of Gods glory, and the salvation of mens soules, for the good of the Church of God. For I know by good experience, that the understanding, be∣leeving, and laying to heart of the truth of God, which I have written in this matter, will be beneficiall unto many, in that, those that have not this repentance begunne in them, shall hereby be con∣vinced plainely not to have a saving faith, to the end they may labour to get both, and in that order that I have said: and those that have, shall bee soundly and undoubtedly assured they have a sa∣ving faith, and may boldly go to Christ for salvation; namely, because they have begunne to repent, and therefore are persons qualified for it, and rightly prepared thereunto, as shall bee shewed more at large (God willing) in the con∣clusion of this Discourse, and in the ap∣plication

of the same, and finishing of this fift Rule.

But before I come to the proofe of the point by Arguments, I thinke it meete to cite the words of a uery Re∣verend, Learned, and godly Divine of our Country, and time, to the end it may not seeme strange which I affirme. The Authour is that worthy Master Perkins, who in the second Volume of his Workes, pag. 257. Col. 2. B. C. in his Commentary upon the Epistle to the Galatians, chap. 3. ver. 28. hath these words:* 1.24 Wee must as good Disciples obey the Commandement, which bids us turne, and beleeve, before we can have any bene∣fit or profit by the promises of God. And afterward he saith againe more plainly: Lastly, we are here taught in the working of our salvation, to keepe the order of God, which he hath set down unto us, in Baptisme. Which is first of all to turne unto God ac∣cording to his Lawes; and secondly, upon our conversion, to lay hold on the promise of God, and the confirmation thereof, by the Sacraments. Thus shall wee finde comfort in the promises of God, and have true fel∣lowship with God, if wee beginne where hee begins in making of his covenant with us, and end where he ends. And this wee must

doe not onely in the time of our first conver∣sion; but also afterwards in the time of our distresse and affliction; and at such time as by frailety wee fall and offend God. In a word, if for practise wee alwayes keepe our selves to this order, we shall finde true com∣fort both in life and death.

I could not have desired this worthy Divine to have spoken more fully, nor more plainely for mee then hee hath done. Out of his words therefore I thus reason:

First, if that Commentary upon the Epistle to the Galatians bee the Worke of Master Perkins, as it is, except hee have great wrong, or except it can bee disproved.

Secondly, if he in this place alledged doth speake of true repentance and sa∣ving faith, as he doth, because he speaks of that repentance which is a cōversion and turning to God according to all his Lawes, and of that faith which is a laying hold on the promises of God, for the finding of trve comfort to our soules, both in life and death; and for the having of trve fellowship with God.

Thirdly, if hee say plainely and di∣rectly, that this is the order of God,

which he hath set downe in Baptisme, that men must first turne to God; and secondly, and upon that conversion lay hold upon the promises.

Fourthly, and lastly, if he say this must be done, and this order of repentance and faith is to bee kept both in the first conversion (which is repentance from dead workes;) as also from sins which we commit after our first conversion, and our first beleeving in Christ: All which are cleerely laid downe in the te∣stimonie alledged: then may it from thence easily and truely bee collected, that it was Master Perkins opinion and iudgement, that repentance is truely begunne before a saving faith, as I have affirmed.

But because in matters of doctrine, we are not to rest in mens iudgements, nor in their testimonies, (because they are but probable Arguments) but one Reasons, taken from the testimonie of God, which is his written Word: Ther∣fore for the better satisfying of the Reader, I will produce some Argu∣ments to make that good which I have said, and I will produce them in that forme, that the simple may conceive the better of them; & each Argument

shall bee contained in severall Sections. But first of the Arguments of necessarie consequence: and then of them that are very probable.

ARGVMENT. I.

Repentance is begunne before faith in Christ, because the repentance of the Publicans and Harlots, Math. 21.32. was begunne before their faith: and theirs was true re∣pentance, and a true saving faith.

The reason is good; because there is but one true repentance, and one saving faith that is required of all them that shall be saved: So that if the repentance and faith of the Publicans and Harlots in the Text alledged, were the trve re∣pentance and faith that God required of them to salvation, and their repen∣tance were begunne before their faith, then is the repentance of other Chri∣stians likewise begun before their faith.

To make good this reason, two points must bee further confirmed. 1. That the repentance of the Publicans and Harlots, Math. 21.31, 32. was be∣gunne before their faith. 2. That their Repentance and Faith, were true repentance and sauing Faith: and each point I will prove by Reasons. But first,

of the proofe of the first point.

1. The repentance of the Harlots and Publicans, Math. 21.32.* 1.25 was be∣gunne before their faith,* 1.26 because their repentance was a meanes unto it, or was to it as a meanes to an end.

The reason is good: because the meanes to an end, are alwayes before the end it selfe, in asmuch as it is the be∣ginning or cause thereof: for the begin∣ning must alwayes bee before the end; and the cause before the effect. So that if the repentance of the Publicans and Harlots were to their faith as a meanes to an end; then must it needs be begun before their faith.

That the repentance of the Publi∣cans, &c. was to their faith as a meanes to an end, I proue, because it is necessa∣rily implyed in the Text, that they repen∣ted, that they might beleeve.* 1.27 For where the Holy Ghost saith; Iohn bare record of Christs death, and Iohn wrote Christs miracles, that his Disciples might be∣leeue: hee implyes necessarily, that the bearing record of Christs death, and writing of his miracles, were to the be∣liefe of the Disciples, as a meanes to an end, and consequently were before it: therefore where the Holy Ghost saith,

The Publicans and Harlots repented, that they might beleeve; hee implyes necessa∣rily, that their repentance was to their faith, as a meanes to an end, and con∣sequently was begun before it.

And that the Publicans and Harlots repented, that they might beleeve, I proove from the Text by a necessarie conse∣quence,* 1.28 thus: The Evangelist Matthew in the place alledged, sets downe the effect of Iohns Ministery, by two con∣trarie euents, in two different sorts of people: viz the Scribes and Pharises, the Publicans and Harlots. If then the Evangelist, in setting downe the effect it had in the Scribes and Pharises, said plainely, they repented not that they might beleeve: then on the contrary it must needs be implyed, that the Publicans and Harlots repented, that they might be∣leeve, and consequently, that their repen∣tance was to their faith, as a meanes to an end, and therefore was begunne before it. And so much for the proofe of the first point: the second followes, which I will make good: first ioyntly of them both together; and then seue∣rally of each of them apart.

* 1.29The repentance and faith of the Pub∣licans and Harlots were trve repen∣tance

and saving faith. 1. Because they were that repentance, and that faith, tha•• profession, whereof was required of all them that came to Iohns Baptism, as it is plaine by comparing, Math. 21.31, 32. with Luk. 7.28. for Iohn required the profession of repentance,* 1.30 and of faith; therefore hee required the pro∣fession of the true repentance, and of the saving faith. 2. The repentance of the Publicans and Harlots, Mat. 21.31. and their faith was the trve repentance and the saving faith; because it was that whereby they entred into Gods King∣dome:* 1.31 and for want of which the Scribes and Pharises could not enter: for no repentance and faith can enter∣taine into Gods Kingdom but the true; and for want of none but those, are men excluded thence.

More specially and particularly I say,* 1.32 that the Repentance of the Publicans and Harlots, Math. 21.31, 32. was true repentance, because it was that which is required of all those persons that are to receive forgivenesse of sinnes: for forgiuenesse of sinnes belongs to none,* 1.33 nor is promised to none, but to those which repent truely of their sinnes. Se∣condly, the repentance of the Publicans

and Harlots was true repentance, be∣cause it was that repentance that was to be testified by the fruits of it;* 1.34 for true repentance onely can bring forth fruits worthy of amendment of life: and these Publicans and Harlots did professe to bring forth these fruits, else he had ne∣ver baptized them.

[Obiection. 1] But it will bee obiected that true re∣pentance is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the repentance of the Publicans and Harlots, Matth. 21.31. was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, pe∣nitency.

* 1.35True: there is no other word there used to expresse the repentance of the Publicans and Harlots, but penitencie: yet that word signifies true repentance in that place. 1. Because the repentance of the elder sonne is commended for true repentance, Mat. 21.24. and yet is it but penitency in the phrase.

Secondly, because it is said, verse 32. that the Scribes and Pharises did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the meaning is, they did not repent truely: therefore where it is said, the Publicans and Harlots did repent, the meaning is, they did repent truely.

[Obiection. 2] But some may reply, Iohns exhortati∣on was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (that is) repent: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is) be penitent.

True: it was no more in word, but it was more in effect.* 1.36 For Matthew ex∣pressely saith, the Publicans and Har∣lots were penitent, and no Evangelist saith, they did repent. Therefore either because Mathew saith, they were peni∣tent, it must be conceived they did true∣ly repent; or else because no Evange∣list saith they were repentant, it must be affirmed, they did not truely repent at all: which will prove a discredit, not to Iohn onely; as if hee would baptize any that did not repent truely, or pro∣fesse true repentance; but also to the Publicans and Harlots, as if they were not saved: for without true repentance none can be saved, Luk. 13.3.

But some will say, the meaning one∣ly [Obiection. 3] is, they repented not of their Infi∣delitie, that they might beleeve in Christ.

Grant it; then repentance from some sinne: viz. infidelitie,* 1.37 goes before be∣liefe in Christ: and why then may not repentance for all sinne bee begunne in men, before they beleeve in Christ, if they bee discovered to them as well as their infidelitie?

But it will be said, that by the peniten∣cie [Obiection. 4] of the Publicans and Harlots, are to

be understood onely the preparations to repentance.

* 1.38I grant, in some places it may be, but not in this, Math. 21.31. because there is none other word used in any part of the New Testament to expresse the work of trve repentance it selfe in them after such preparations. Wherefore in the place alledged, either by penitencie the whole worke of true repentance must be understood, and then I have my purpose, which is, that the repen∣tance of the Publicans and Harlots, was trve Repentance;* 1.39 or else will it follow, that they never had trve repen∣tance wrought in them, but onely the preparations to it; which were to call into question the graces of God in the Saints that are now in Heaven, and to affirme that preparations onely to sa∣ving graces, will serve our turne to car∣ry us to Heaven, without the saving graces themselves.

Lastly, that the faith also of the Pub∣licans and Harlots, Math. 21.31.32. was a saving faith, I proove; because it was a faith in Christ, or a beleeving in Christ for salvation. For such a faith is a saving faith.* 1.40 Such a faith was requi∣red of all those that came to Iohns bap∣tisme.

The Publicans and Harlots came to Iohns Baptisme, and were baptized of him, therefore they professed this faith, else hee would never have bapti∣zed them.

But some will say,* 1.41 their faith was onely a beleeving Iohn; beleeving Iohn, is nothing but beleeving the doctrine which Iohn preached to bee trve, and a beliefe of the truth of Iohns doctrine, is nothing but an Historicall faith.

Though Matthew speake onely of be∣leeving Iohn; and beleeving Iohn,* 1.42 by bare Grammar construction, bee no more but beleeving the truth of his do∣ctrine, yet by Logicall, and Theologi∣call construction it must signifie more; viz. a beleeving in Christ, or a resting upon him for salvation, according to the doctrine beleeved: And I prove it thus:

It is certaine that Iohn required more faith (that is, profession of more faith) then beleeving his doctrine to bee trve of all that came unto his Baptisme: for he required faith in Christ, or that they should beleeve in him that was to come. And to beleeve in Christ,* 1.43 or to trust unto him for salvation, is more then to beleeve the truth of Iohns do∣ctrine

concerning Christ. But if the Publicans and Harlots that came to Iohns Baptisme, had no more faith in them then is Grammatically under∣stood by beleeving Iohn, or beleeving the truth of Iohns doctrine, then had they no more but an historicall faith. For there is no Text of Scripture that saith they had any other.

Wherefore by beleeving Iohn, Mat. 21.31. either there must be understood more faith, then beleeving the truth of Iohns doctrine, (namely, a trusting unto Christ for salvation, according to the truth of Iohns doctrine concerning Christ which they beleeved:) and then it will follow that the faith of the Pub∣licans and Harlots, Math. 21.32. was a saving faith, which is the thing I la∣bour to prove; or else there must bee understood onely a beliefe of Iohns doctrine; and then will it follow that the Publicans and Harlots had no other faith, then that; viz. then an historicall faith. Which if it were trve, then was an historicall faith sufficient to saue the Publicans and Harlots; and if so, then not only is the distinction of faith into historicall, and saving meerely idle: but (which is worse) then would it follow,

that an historicall faith, and conse∣quently a Popish faith will save sinners in these dayes, as well as it did the Pub∣licans and sinners in those.

Wherefore (to conclude this first Reason) I cannot see why it should not directly follow as a good reason, that because the repentance of the Publicans and harlots was begun before their sa∣ving faith; therefore the repentance of Christians in these dayes, is begun like∣wise before their saving faith; except we shal say, that God hath divers kinds of repentance, and faith to save men, in the severall ages of the Church, or di∣vers manners of working them accor∣dingly. And so I passe on to a second Reason or Argument like the former.

ARGVMENT. II.

Repentance is begun before faith, because God gives men repentance, to the end they may beleeve in Christ.

The reason is good, because the meanes are alwaies before the end; therefore if God give men repentance, to the end they may beleeve in Christ; then must they repent, before they can beleeve in Christ.

And that God gives sinners repen∣tance, to the end they may beleeve in Christ, I prove by the words of Paul to Timothy, where hee shewes, that Mini∣sters must with meeknesse instruct sinners,* 1.44 if God peradventure will give them repentance, to the acknowledging of the truth, 2. Tim. 2.25. that is, to the end they may ac∣knowledge the truth. Now by acknow∣ledging the truth, in that place, a sa∣ving faith, or faith in Christ, is to bee understood: 1. Because it is such a faith, whereby sinners come out of the snares of the devill; out of which they can come by no faith, but by a saving faith. 2. Because in other Texts he describes a saving faith, by an acknow∣ledging the truth.* 1.45 3. Because the Apo∣stle in another Epistle, cals the acknow∣ledging of the truth, The faith of the Elect.

* 1.46I grant, that in some Texts of Scrip∣ture, and by Grammar construction, acknowledging of the truth of the Go∣spell, is but a beliefe of the truth of the doctrine of the Gospell; and that is no more but an historicall faith: but an ac∣knowledging of the truth must here signifie more, (as also it doth in other places) or else will it follow plainely

and directly by the Text, that repen∣tance is wrought before a beliefe of the Gospell, which is impossible: for the repentance spoken of in the Text, is a meanes to worke in them an acknow∣ledging of the truth; (for so runnes the Text, If God will give them repentance to the acknowledging of the truth, that is, to the end they may acknowledge the truth) and it is impossible a man should repent, before he beleeve the Gospell, (which is, that if they repent indeed, they shall be pardoned.) So that they must, by this place, needs confesse, ei∣ther that repentance is begun before a saving faith, (which is the point I la∣bour to prove) viz. because it is unto faith in Christ, as a meanes to an end; or else acknowledge, that repentance is wrought before a beliefe of the Gospel, which I know they will utterly deny: for there can bee no other reasonable sense of the place.

ARGVMENT. III.

Repentance is begun before faith in Christ, because men cannot beleeve in Christ, as long as they live in their sinnes.

The reason is good, because to live

wilfully in sinne, and to repent of sinne, are contrary: so that if men cannot be∣leeve in Christ, as long as they live in their sinnes, then cannot they beleeve in Christ, as long as they repent not: then must they repent before they be∣leeve in Christ; and therefore conse∣quently, repentance must be begun be∣fore faith in Christ.

And that men cannot beleeve in Christ, as long as they live in their sins, is true in the Scribes and Pharises; who therefore could not beleeve in him, be∣cause they lived in their sinnes, and re∣pented not; which I prove by two te∣stimonies of Christ himselfe concer∣ning them; who shewing why they be∣leeved not in him, gives this for a rea∣son of it.

The first testimony is in S. Iohns Go∣spell, where he saith of the Scribes and Pharises,* 1.47 How can ye beleeve, that receive honour one of another? that is, Your pur∣posing to live in your worldly honour and pompe, and not to leave your pride and ambition, is the cause why you be∣leeve not in me.

The second is in S. Matthew, where he saith,* 1.48 that the Scribes and Pharises repented not that they might beleeve: where

our Saviour gives a reason, why they beleeved not in Christ, as well as the Publicans and harlots, namely, because they repented not as well as they.

And that this is a good reasoning, or arguing, I prove by two other Texts of Scripture, in the booke of the Revela∣tion, where the holy Ghost saith, They repeated not, that they might not worship de∣vils: and they repented not, that they might give glory to God. Whe•••••• thus argue: If in the first Text there be a reason ren∣dred why some ceased not to worship devils, (that is, idols) namely, because they repented not first of their former idolatry: and in the second there be a reason rendred, why some gave not glo∣ry to God; namely, because they re∣pented not first of their former disho∣nouring of him: then by proportion must it be true, that where our Saviour saith, the Scribes and Pharises repented not that they might beleeve, there is a rea∣son rendred, why they beleeved not in Christ, namely, because they repented not first of their infidelitie. and other grievous sinnes, as pride, ambition and covetousnesse; which being true, then will it follow, that men cannot beleeve in Christ, as long as they live in their

sinnes: and therefore repentance must be begun before faith in Christ.

ARGVMENT IIII.

Repentance is begun before faith in Christ, at the first conversion; because sinners must first repent of sinnes committed after their first conversion, before they can trust in Christ for the pardon of them.

The reason is good, because a saving faith, and trust in Christ for pardon of sinnes are all one; and the true repen∣tance and faith in Christ, that is wrought in men after their first conver∣sion, is one in nature and kind, with that which is wrought at the first, when they are first turned to God, though there may be some difference betwixt them, in regard of the measure and de∣gree of their excellencie. So that if sin∣ners may not trust in Christ for the for∣givenesse of those sinnes, which they have committed since and after their first conversion, before they have re∣pented of them: then may they not trust in Christ for the forgivenesse of their sinnes, which they committed be∣fore their first conversion, before they have repented of them: and if so, then

is repentance in men before faith in Christ; for they cannot begin to re∣pent, before repentance be begun to be wrought in them.

And that sinners must first repent of sinnes committed, after their first con∣version, before they can trust in Christ for the pardon of them, I prove, 1. Be∣cause the promise is made to the repen∣tant, 2 Chron. 7.14. Isa 1.16.17. & 55. 7. Ier. 31.18, 19.34. 2. Sam. 12, 13. Act. 2.38. & 3.19. & 5.31. & 8.22. 2. Be∣cause hell and condemnation is threat∣ned to the impenitent and unrepentant, Luke 13.3. Deut. 29.20. Rom. 2.4, 5, 6. Ephes. 5.6 Coloss. 3.6. 3. Because ex∣perience teacheth us, that men are a∣shamed to aske forgivenesse of them, whom they have offended, except they first proffer repentance for their faults committed. And therefore they that offend God, must first repent of their sinnes committed against him, before they can with any boldnesse trust in Christ for forgivenesse of them; and out of that faith, begge the forgivenesse of them for his sake.

If any chance to except against the [Obiection. 1] soundnesse of my Reason, because it is founded on this, that the repentance,

and the faith in Christ that is wrought in men after their first conversion, is the same with that which is wrought at the first. Disproving this, by urging, that that which is wrought at the first conversion, is but Legal; but that which is wrought afterward, is Evangelicall: now Legall repentance is not the same in nature and kind with Evangelicall.

* 1.49I answer, If by Legall repentance they meane that which is taught and commanded in the Law, then I say, there is no such repentance at all: (for the Law that commands perfect obedi∣ence, supposeth perfect obedience; and therefore cannot imply, or suppose any breach or disobedience of it; which it must doe, if it command repentance, because repentance is for the breach thereof) and therefore their distinction is naught, and consequently their Ob∣iection.

But if by Legall repentance, they meane that, wherein they may bee fur∣thered by the doctrine of the Law, which convinceth us of sinnes commit∣ted, for which wee must repent, and threatens punishment, for the commit∣ting of them, to drive us to repentance, then I grant there is such a kind of re∣pentance:

but withall I deny, that the repentance wrought in men before the first conversion, and before faith in Christ, is onely Legall repentance, as by their obiection they would make us to beleeve; and my Reason is this:

If that be repentance Legall, which is wrought by the Law, that is, a be∣liefe of the Law, then must that bee repentance Evangelicall, which is wrought by the Gospell, that is, a be∣liefe of the Gospell. Now I have plain∣ly shewed, in setting downe the state of the question, that the repentance which I say goes before faith in Christ, doth necessarily follow a beliefe of the Go∣spell; and therefore their first obiection can bee of no force against my Argu∣ment.

Or if any chance to reply, saying, In∣deed if a man doe never repent, he can never trust in Christ for pardon of his sinnes, with any hope thereof: but (wil they say) hee may repent after he hath beleeved in Christ; which if hee doe, it is as well, as if he had repented before:

I answere, To the end we may be ca∣pable of pardon by repentance, it is re∣quired, that it be duely wrought; and it is not onely wrought after a saving

faith, but either before it, or at the very instant time, that a saving faith it selfe is wrought, and I prove it thus:

Assoone as ever a sinner hath belee∣ved in Christ with his heart, hee may begge pardon of his sinnes,* 1.50 because it is promised to such beleevers; and that which is promised by God, may law∣fully be craved of him: but if a sinner crave pardon, not beeing at the same time a repenting sinner, hee hath little hope to obtaine it; because pardon is promised to the repenting, and denied to the unrepenting sinner, as hath beene shewed a little before in this Argu∣ment.

If then a sinner begge pardon of his sinnes, assoone as ever hee beleeves in Christ, with any hope of obtaining it; he must be a repenting sinner, assoone as ever he is a beleever in Christ; and if he be a repenting sinner, assoone as he is such a beleever, then must his repen∣tance be wrought in him, either before his faith is wrought, or at the same in∣stant time that it is wrought.

For if it be not wrought till after his faith in Christ, then is hee not a repen∣ting sinner, assoone as he is a beleeving sinner; and consequently, cannot by

faith crave pardon, assoone as hee hath beleeved in Christ.

So that either a sinner may not crave pardon of God for his sinnes, assoone as he hath beleeved in Christ, (which I thinke unreasonable) or a sinner may by faith in Christ begge pardon of his sins, before he hath begun to repent of them, (which to me is senslesse) or repentance cannot be wrought in sinners after their faith in Christ, (as is stiffely maintained by some.)

Now if it bee not wrought after it, then must it bee wrought either before it, or at the same instant time together with it, to the end they may be repen∣ting sinners, assoone as they are belee∣ving sinners, and thereby bee made fit persons to begge and receive forgive∣nesse, assoone as ever they have belee∣ved in Christ for it, by a saving faith.

ARGVMENT. V.

Repentance may bee begunne before faith in Christ, because as hard a worke as the be∣ginning of repentance, is wrought before Faith.

The Reason is very probable, because it is supposed, that therfore repentance

cannot be begun before faith, because it is too great a worke, to be wrought be∣fore a saving faith be wrought.

And that as hard a worke as the be∣ginning of repentance, is wrought in men before faith, I prove, because the taking out of mans mind, ignorance, and unbeliefe of the Gospell, and plan∣ting in it the knowledge and beliefe thereof, is wrought in men before they can beleeve in Christ; and this is as hard, and as great a worke as the begin∣ning of repentance.

For by the light of Nature men know many actions to be sinnes, and that they should not do them, they beleeve that if they doe them, they offend God, and deserve his iudgements for them; and that therefore they ought to repent of them, and leave them: yea, upon these and the like considerations, many are moved (at least for a time) to refraine the committing of many sinnes: but there is no light in Nature, to make men know and beleeve the Gospell or the way of salvation, that is ordained in the new Covenant, viz. that if sin∣ners beleeve in Christ Iesus, they shalbe saved:* 1.51 For Christ was both a stumbling blocke to the Iewes, and foolishnes to the Gen∣tiles:

why then should it bee thought more impossible for men to beginne to turne to God by the working of the ho∣ly Spirit, through the preaching of the Word, before they beleeve in Christ; then it is for them to understand and beleeve the mysterie of the Gospell be∣fore they beleeve in Christ. Specially, seeing before men beginne to repent, there are wrought in them (by Gods Spirit through the preaching of the Word) certaine preparing graces that doe begin repentance: whereas they come to beleeve the Gospell, there be no such preparations wrought, to fit them thereunto.

Before the repentance (I speake of) can bee wrought in men, first, God workes in men a knowledge and be∣liefe that it is his will they should re∣pent; and this is done by the preaching of the precepts of God, that command men to repent. Secondly, God workes in them a bethinking them of their for∣mer sinnes,* 1.52 a searching and finding them out, an acknowledgement and confes∣sion of them, and hearty sorrow for them, and feare of condemnation due unto them; and this is done by the threatnings of God, which denounce

condemnation to the impenitent, which drive them to repent. Thirdly, God workes in them a desire to repent, and an hope of pardon, which is done by the promises of God, that freely of∣fer forgivenesse to the repentant, which drawes and allures them to repent. Lastly, God workes in them a perswa∣sion of a possibility for them to bee par∣doned: a good hope that God will for∣give them as well as others; and this is done by the examples of the faithfull that have beene pardoned upon their repentance; and this animates and en∣courages them to repent: (now who can deny, but that these graces prepare men to repentance, and that where these are wrought, repentance must needs be begun in men by these prepa∣rations?)

But before a beliefe of the Gospel is wrought in men, there are no such pre∣paring graces wrought; for before this be wrought, there is nothing in mens minds and understandings, but darknesse and ignorance,* 1.53 infidelitie and unbeliefe, which are enmity to the beliefe of the Gospel;* 1.54 and therefore it is a wonderfull great worke to cause naturall men (who cannot receive the things of the Spirit) to

assent to the doctrine of the Gospell, as the Word and truth of God;* 1.55 when before this there is no other worke of the Spi∣rit to lead and prepare them thereunto, but hearing and attending to the Word of God. And therefore these points considered, I cannot see, (for my part) but that repentance may very well bee begun before faith in Christ, seeing as unlikely, and as great a worke as that is wrought before it, namely, a stedfast beliefe of the Gospell; and that upon Gods owne authority, without any e∣vidence of Reason. And so I passe unto my sixt and last Reason.

ARGUMENT VI.

Repentance is begun before faith, because it was preached before faith: 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:* 1.56 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;* 1.57 and that doctrine is by Marke called the beginning of the Gospell of Iesus Christ.* 1.58 2. Christ himselfe did so, as is cleare by the Evangelist S. Mathew. 3.* 1.59 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,* 1.60 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,* 1.61 and the meanes of prea∣ching being effectuall, according to the doctrines were taught and preached;* 1.62 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,* 1.63 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,* 1.64 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,* 1.65 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;* 1.66 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;* 1.67 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,* 1.68 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?* 1.69 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:* 1.70 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,* 1.71 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,* 1.72 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.* 1.73 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.* 1.74

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,* 1.75 nei∣ther doth flesh and bloud reveale them:* 1.76 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,* 1.77 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:* 1.78 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,* 1.79 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.* 1.80 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

  Luke 3.4.
• * 1.2

  Ioh 6.44.expand_less
• * 1.3

  1. Cor. 1.21.
• * 1.4

  Matt. 9.12, 13.
• * 1.5

  2. King. 5.7.14.
• * 1.6

  Rom. 3.20. Psal. 51.5. Rom. 5.12.
• * 1.7

  Rom. 3.9. to the 19. Gen. 2.17. Rom. 6.21. & 4.15.
• * 1.8

  Legall prepa∣rations t••o faith in Cexpand_lesshrist.
• * 1.9

  Act. 9.6. & 16.29.
• * 1.10

  Zach. 12.10. Act. 2.37.
• * 1.11

  Mat. 11.28.
• * 1.12

  Luk. 15.17, 18. & 18.13. Mat. 5.3. luk. 4.18. luk. 15.17.
• * 1.13

  Act. 2.37. & 16.30.
• * 1.14

  Luke 15.18.
• * 1.15

  1. Tim. 1.15 & 2. c. 5. 1. ioh. 2.1.
• * 1.16

  Ioh. 3.16. & 6.27.
• * 1.17

  Mat. 10.28. act. 20.28. 1. pet. 1.18. & 2.24. revel. 1.5. Ioh. 3.16. act. 10 43. & 13.39. mat. 11.28.
• * 1.18

  Evangelicall preparations to faith in Christ. Act. 13 48.
• * 1.19

  Mat. 13.44.
• * 1.20

  Mat. 5.3.
• * 1.21

  Mat. 6.33. ioh. 6.27.
• * 1.22

  1. King. 10.31.
• * 1.23

  Heb. 11.6.
• * 1.24

  Perkins 2. vo∣lume, p. 257.
• * 1.25

  1. Point pro∣ved.
• * 1.26

  1. Proofe.
• * 1.27

  Ioh. 19.35. Ioh. 20.21.
• * 1.28

  Math. 21.31, 32
• * 1.29

  2. Point pro∣ved: first gene∣rally of them both.
• * 1.30

  Mat. 3.6.8.11. Joh. 1.7. act. 19.4
• * 1.31

  Math. 21.31, 32
• * 1.32

  2. Point pro∣ved: specially of each of them.
• * 1.33

  Mar. 1.4. Luk. 3.3.
• * 1.34

  Math. 4.8. Luk. 4.8. to 15.
• * 1.35

  Sol.
• * 1.36

  Sol.
• * 1.37

  Sol.
• * 1.38

  Solut.
• * 1.39

  Mat. 21.32.
• * 1.40

  Ioh. 3.16. Act. 13.39. Act. 19.4.
• * 1.41

  Obiect.
• * 1.42

  Solut.
• * 1.43

  Act. 19.4.
• * 1.44

  2. Tim. 2.25.
• * 1.45

  Col. 2.2. 2. Tim. 2.4. Ephes. 4.13.
• * 1.46

  Tit. 1.1.
• * 1.47

  Ioh. 5 43, 44. compared with Ioh. 1.12.
• * 1.48

  Mat 21.31.32. Revel. 9.20.
• * 1.49

  Solut.
• * 1.50

  Act. 10.43.
• * 1.51

  1. Cor. 1.23.
• * 1.52

  Ezek. 20.43. Ier. 8.6. Lamen. 3.40. 2. Chron. 6.37. 2. Cor. 7.10. Ioel 2.12. Zach. 12. Act. 9.6.
• * 1.53

  Act. 26.18. eph. 1.17. Rom. 8.7.
• * 1.54

  1. Cor. 2.14.
• * 1.55

  1. Thes. 2.13.
• * 1.56

  Mat. 3.2. act 19.4.
• * 1.57

  Mat. 3.3.
• * 1.58

  Mar. 1.2. act 10 36. Mat. 4.17.
• * 1.59

  Luke 10.9. marke 6.12.
• * 1.60

  Mat. 10.17. marke 5.12. Act. 2.38. luke 24.47.
• * 1.61

  Rom. 10.14.
• * 1.62

  Act. 11.20. & 14.5.
• * 1.63

  Act. 26.18.
• * 1.64

  2. Cor. 3.16, 17.
• * 1.65

  Zach. 12.10.
• * 1.66

  Mat. 11.28.
• * 1.67

  Act. 15 9.
• * 1.68

  Sol.
• * 1.69

  Rom 3.10. & & 4.11. Act. 10.43. & 13.39. Gal. 2.19.20, 21
• * 1.70

  1. Ioh. 1.7.
• * 1.71

  Heb. 9.14. Act. 10.22.
• * 1.72

  Heb. 11.6.
• * 1.73

  Phil. 1.9.
• * 1.74

  Gal. 2.20.
• * 1.75

  1. Cor. 2.14.
• * 1.76

  Math. 16.17.
• * 1.77

  Rom. 10.14.
• * 1.78

  1. Cor. 1.23.
• * 1.79

  Iohn. ••.••
• * 1.80

  Rule 6.