A vvorthy communicant: or, A treatise, shewing the due order of receiving the sacrament of the Lords Supper. By Ier. Dyke, minister of Epping, in Essex

Chap. 11. Of the examination of Faith.

THat this duty of examination must be done, we have seene. Let us now consider what it is on which we must examine our selves. And the things upon which we must exa∣mine our selves, are these three.

• 1 The ••••••th of our graces.
• 2 The growth of them.
• 3 Our wants.

The graces that must bee tried and examined, must bee specially those before named, required to bee habitually in a Communicant, Faith, Repentance, Love, and Obedience. The truth, growth, and wants of them, all must bee examined. A man should examine grace as he doth gold. Gold may be counterfeit, may shew faire, and yet be base mettall; in such a case, a man examines it by the Touchstone,

and bringeth it to the Test: gold may [CHAP. 11] be true and good, but may faile in the weight; it may be good gold, but too light: in such a case, a man brings it to the scales, and to the weight, and so either weight or want is discove∣red. So must grace bee examined. There is a great deale of counterfeit grace in the world. All is not gold that glisters; and all is not grace that makes a shew. There is a great deale of copper grace, copper faith, repen∣tance, &c. in the world▪ What did Moses for a time, but the Aegyptian Sorcerers did the same? Moses turnes the waters into bloud, so doe they, Exod. 7. 22. Moses brings Frogs upon the Land, so doe they, Exod. 8. 6. 7. And their bloud and Frogs see∣med as true bloud and Frogs, as those brought by Moses. Those things they did, seemed as great miracles as what Moses did; yet Moses wrought realities, all theirs were but juglings and sorceries. There is nothing that a true Christian can have, or doe,

but an hypocrite may have and doe, for the outward semblance as much as he. Therefore since a mans gra∣ces may be counterfeit, they must be brought to the touchstone, and be ex∣amined there for their truth. Againe, there is much true grace, that is grace indeed, faith, and repentance indeed, which yet have not that growth, that their time and meanes they have beene under requires, and so want of their weight. How often doth CHRIST rebuke his Disciples with this, O ye of little faith. There∣fore in such a case, a man must bring his graces to bee examined by the ballance of the Sanctuary, which may make knowne to every man, what is the weight, and what is the want of his graces.

1 First then try and examine the truth of Grace, whether these gra∣ces be truly in us, or no.

The first grace to be tryed is the grace of faith. That which the A∣postle puts Christians upon at all times is specially of use before the Sacrament, 2 Cor. 13. 5. Examine your selves whether you be in the faith, prove your owne selves. The Corinthians were very busie about examining S. Paul, and his ministery, verse 3. Since ye seeke a proofe of CHRIST speak∣ing in me, and so we are very ready to be busie in the examination of other men, and their faith, but sayes Saint Paul, examine your selves: so it is good for us at all times, but specially before the Sacrament, to examine our owne faith. As Philip, before he administred the Sacrament of baptisme to the Eunuch, Acts 8. 37. did examine him of his faith: so should every man before the receiving of the Sacrament of the Supper examine himselfe of his faith. These reasons that pinch us to examination of our faith at all times, have strength in them to doe it specially at this time. as,

First without this tryall, and exa∣mination a man may be cheated, gul∣led, and cosened in the poynt of faith. It is good therefore to try before we trust, Iob 34. 3. The eare tryes words as the mouth tastes meate. To the eye many meates seeme pleasant, and dainty, but the mouth tasting them knowes justly what they be. So the eare heares words. We should get a good spirituall eare, that we may be able judiciously to discerne the faire, and flattering words of Satan, and our owne hearts. These will give a man as good words as may be. Doe not, say they, disquiet thine heart with needlesse feares, cheere up thine heart man, thou needest not question the truth of thy faith, These are good words. But now, as the mouth tastes meate, and by tasting takes a tryall of it, so must we labour to have such an eare as may try these words whether they be true or not. A good musitian had neede to have a good eare, and a good Christian hath neede of a good

care too, by which he may be able to judge of the false, and flattering mu∣sicke the Divell, and his owne heart make him. Try the spirits, 1 Ioh. 4. 1. As forreyne spirits without, so it is good to try the secret spirits within us. For there be two spirits, the Spi∣rit of God, and the spirit of Satan; and Satans spirit doth often counter∣feit the voice of Gods Spirit, and tels us that we have faith, excellent mea∣sures of faith, when there is no such matter: therefore try the spirits. That was a vile thing in the people, Acts 12. after Herods Oration, to cry out, The voice of God. It is much more vile in us, when Satan and our owne heart shall flatter us, with false con∣ceits of faith, to cry out, The voice of God, and the voice of the Spirit. Try therefore before you trust.

2 Secondly, it is a very hopefull and comfortable evidence of the truth of faith, when it is willing to be tried, and desirous to be examined. It is a suspicion that that mans gold is

not good, that is unwilling to have it toucht; that a mans cause is naught, when he is unwilling to have it tried; that a man is no Scholler, that shuns examination. It is a signe that a mans gold is good, that is willing and desi∣rous to have it brought to the touch. A good cause desires a faire triall. A good Scholler that hath it in him, is willing to undergoe examination, which a dunce and a non-proficient hath no liking to. A faith that is a true faith, will be willing to undergoe any triall and examination.

3 Thirdly, the triall and exami∣nation of faith, is the strengthning and increasing of it. Faith examined and tried, proves a faith increased and strengthned. Some things some∣times prove the worse, and suffer losse by triall; but the more faith is tried, the more faith is increased. Gold is not the worse, but the better, the purer for triall. As the fiery triall of faith betters it, and makes it the more pretious, and makes it to be found

unto praise, and honour and glory, at the appearing of Iesus Christ, 1 Pet. 1. 7. So doth selfe-triall make it more pre∣tious, and more glorious. Examinati∣on and triall of a good Scholler hurts him not, either in his learning or his credit; nay, it advances him much in both: his very examination rubs up his learning, it brings much to minde that would have been forgotten, yea, it puts much learning into a Scholler: and besides, it conduces much to his praise, and honour, it sends him away with the credit of an approved lear∣ned man. It is so in the examination of faith. In trying faith there is an exercise of faith, and by exercise it is but increased and manifested.

4 Fourthly, who knowes but his faith may come to a fiery triall, 1 Pet. 1. 7. and 4. 12. Bilney first tried his finger by himselfe in the Candle, be∣fore he tried his whole body in the fire at the stake. How shall our faith abide the fiery triall by others, if it have never beene put to this triall by

our selves? When fiery trials come, how many mens faith which was thought more precious than gold, proves more vile than drosse? And what is the reason? Therefore failes their faith in fiery trials, because it was never put to, nor would abide selfe-triall, Ier. 12. 5. If thou hast run with the Footmen, and they have wea∣ried thee, then how canst thou match thy selfe with Horses? How shall that faith try a match with Horse-men, that ne∣ver tried a match with Foot-men? How shall he abide a fiery triall, that hath ever shunned and beene shy of a closet triall? How wilt thou abide to be tried at a barre, at a stake, that art loath to be tried in thy chamber, in thy closet? Examine your selves upon your beds, Psal. 4. He will never abide to be examined at a barre that will not abide to examine himselfe upon his bed. Yea, selfe-triall is it that prepares, and fits, and traines up a man to doe service in the fiery triall. David could not goe in Sauls armour, because he

was not accustomed to it, he is likely to undergoe a fiery triall of his faith, that hath accustomed himselfe to the duty of selfe-triall. Abraham was likely to doe good on it, when hee carries not forth a company of raw fellowes from the plough, but armes his trained servants, Genesis 14. 14. They will never be fit for fighting, that have not beene used to training. Selfe-triall is training, the fiery-triall is fighting. They are like, and fit to fight that have beene trained up to it.

5 Fifthly, is our faith so low pri∣zed by us, and of so little esteeme with us, that we care not of all other things we have, how it proves? Men will not have Oxen, but will put them to triall, Luke 14. 19. I have bought five yoke of Oxen, and am going to prove them. Men will try whether their Oxen be good and usefull; and care we not what our faith proves, usefull or useless? what a monstrous wretch∣ednesse of spirit is this? Therefore as at all other times, so specially be

carefull to examine your faith, when to come to the Sacrament. How of∣ten have men tried it, that their com∣ming to the Sacrament hath beene fruitlesse; their owne hearts seriously dealt withal, will witnes to them that their receiving hath beene to little, or no purpose. And what hath beene the cause of it, but because there was no examination of faith? How can they receive any benefit by the Sa∣crament, that go at an adventure, not knowing whether they bring that with them, that must make the Sacra∣ment effectuall to them?

Quest. How then may a man so try and examine his faith, as that he may know the truth thereof, that it is true faith?

Answ. The Apostles phrase of faith unfained, twice used by him to Timothy, 1 Tim. 1. 5. and 2 Tim. 1. 5. Faith without hypocrisie, as the word is, implies that there is a faith feined, an hypocriticall faith. Therefore it

is not a needlesse question to make inquiry, how truth of faith may bee discerned. Our times are happy in the abundance of helpes they have in this kinde; and this point being so largely and fully handled in many learned Treatises that are extant, and in every mans hand; I will give but a touch upon it, and so passe on. True faith then may be knowne by the ef∣fects and fruits of it. Every Tree is knowne by the fruits. When the Spies returned from searching the Land of Canaan, they brought with them a cluster of Grapes, and Pomgranates, and Figs, Num. 13. 23. And they report and evidence it to be a good land, by these fruits, Vers. 27. It flowes with milke and honey, and this is the fruit of it, holding forth and shewing those fruits they brought thence. By the fruits of it, it appeared that it was a good Land. And so the way to search and finde out the goodnesse of our faith, is to bring forth of the Figs, Pomgranates, and clusters; that

by shewing them to our consciences, wee may bee able to say, Surely our faith is a good, and a true faith, and these be the fruites of it. Now the fruits and effects by which faith may be examined, are three:

• 1 Such as respect God, and Christ.
• 2 Such as respect our selves.
• 3 Such as respect our brethren.

1 First, the effects of faith, as it respects God, are these.

1 First, Obedience to God and his word, and fruitfulnesse in all good workes. True faith is no droane, no loiterer, but it is an active and a work∣ing grace, Gal. 5. 6. Faith which works. 1 Thess. 1. 3. Your worke of faith. 2 Thess. 1. 11. The worke of faith with power. A workeman may be tried by his worke. What is the worke of faith? It workes with power. It makes a man with power to yeeld GOD obedience, and to endeavour the do∣ing of Gods will, to the which no man hath any power at all. Hence called the obedience of faith, Heb. 11. 8.

Rom. 16. 26. Because faith workes obedience, and no man can give God the obedience of his heart, that hath not faith in his heart. On the con∣trary, unbeleeving and disobedient per∣sons are joyned together, Tit. 1. 15, 16. They who are called unbeleeving, Vers. 15. are called disobedient, Vers. 16. It is an hard duty to forgive an offending brother upon his repen∣tance, a difficult point of obedience. But yet it must be done, Luke 17. 4. If thy brother turne againe unto thee, saying, I repent, thou shalt forgive him. But how shall we be able to doe it? See Vers. 5. And the Apostles said un∣to the Lord, Increase our faith. Faith then where it is, inables to duties of obedience, & facilitates hard works. The children of Abraham do the workes of Abraham, Iohn 8. and Abrahams workes were workes of obedience. We must be Abrahams children, be∣fore we can doe the workes of Abra∣ham. And Gal. 3. 7. They which are of faith, are the children of Abrahā. They

that have the faith of Abraham, doe his workes. Now then hereby let a man examine his faith. Put that question to thy conscience which Saint Iames puts, Iam. 2. Shew me thy faith by thy workes. Shew the coates and garments which this Dorcas hath made. And so many works of obedience as thou canst shew, so many witnesses shalt thou produce of the truth of thy faith. But if thy faith be idle, slothfull to doe service, a faith that workes not, suspect the truth of it, and know that such a faith will not serve to admit thee to the eating of the Sacrament. For the Apostles injunction in that case, 2 Thess. 3. 10. That if any would not worke, neither should he eat, holds as true in this case of an idle faith, as in that case of an idle man.

2 Secondly, true faith beleeves God, and depends upon him in all things, and at all times. It beleeves him not only in some things, but in all, not only at some times, but at all. It beleeves Gods promises for spirituall

things, Gal. 3. 22. for temporall things, Psal. 37. 3. It beleeves Gods Com∣mandements to be his Commande∣ments, to be just, holy, and good, Psal. 119. 66. I have beleeved thy com∣mandements. It beleeves Gods threat∣nings, Ion. 3. 4, 5. Yet forty dayes, &c. So the people of Nineveh beleeved God. It beleeves God not only in time of peace, but in times of distresse, afflicti∣on, and tentation, Psal. 73. 1. Yet God is good to Israel. Yea, even then when all things goe against it, Iob 13. 15. Though hee slay mee, yet will I trust in him, Psal. 46. 2. Hab. 3. 17, 18. faith it beleeves All things, Luke 24. 25. O slow of heart to beleeve all that the Pro∣phets have spoken. Faith beleeves God in all. Examine thy faith by this: put these interrogatories to thy consci∣ence. Beleevest thou God in his pro∣mises for this life, as well as for a better? For thy daily bread, as well as for thy salvation? Beleevest thou all Gods Commandements, without questioning any whether it be his or

no? Beleevest thou his threatnings as well as his promises? Doest thou hang upon him and his promise, and live upon that in all thy pinches, straights, and exigents? As thou canst answer these, so mayest thou answer for thy faith. But this will convince many, not to bee faith∣full, but faithlesse. Oh, they do be∣leeve Gods promises with all their hearts: but what promises? for life and salvation. But how beleeve they Gods promises for the things of this life? Let that be judged by their co∣vetousnesse, worldlinesse, their cark∣ing immoderate cares, He that beleeves makes not haste. Isay 28. Therefore he that makes haste doth not beleeve. Such haste to be rich, such haste after the world, such carking, caring, such pining and whining; what doth it but proclaime their grosse distrust in Gods providence, and promises? Thou that beleevest not God for thy body, beleevest him lesse for thy soule. Thou that beleevest not God

for a crust, beleevest him lesse for a Crowne. Try men in Gods Com∣mandements, pinch and presse them with the very letter of the Law. Tush they will never beleeve that God re∣quires such strictnesse. Try them with threatnings, and thunder them ever so against them, yet they have not so much faith as the divels, who beleeve and tremble. Let meanes bee wanting, or meanes be against them, and they are of Thomas his profes∣sion, Except I see and feele, I will not beleeve. Whilest all is with men as they would have it, they are full of faith; but let God pinch them, and bring them into a strait, and where is their faith then?

3 Thirdly, A sweet and holy bold∣nesse of accesse unto the Throne of Grace, with confidence in Gods good∣nesse, and his gracious acceptation of us. Why are yee afraid, O yee of little faith! It was spoken in another case; But yet the more faith, the lesse feare in any case. A guilty con∣science, * 1.1

if awake, hath no great list to come before GODS face; but when once by true faith in CHRISTS bloud, guilt is ta∣ken off, and by faith a man is made friends with GOD, Iames 2. 23. Then shall a man have the boldnesse of a friend to come to the LORD in prayer. Many that have not a dramme of faith are bold enough, For who so bold as blinde Bayard, as ignorant and silly ones are. But yet there is a great difference betweene the boldnesse of a friend, and the boldnesse of a stranger. For Strangers may bee bold with a kinde of sawcinesse and intrusion, but they are not so welcome as bold; neither hath a stranger that ground for, nor that contentment in his boldnesse that a friend may have; his heart will secretly check him, though hee face it out for the present, and be ready to tell him, that hee goes further than civility,

and good manners can warrant him. But a friends boldnesse is out of that sweetnesse of interest, and ac∣quaintance, and intimate communi∣on each with other. So that bold∣nesse which faith breeds, is from that knowledge of God, that peace, com∣munion, and acquaintance it hath with God in Christ. This is that bold∣nesse spoken of, Ephes. 3. 12. In whom we have boldnesse, and accesse with con∣fidence through the faith of him. Heb. 4 16. Let us therefore come boldly unto the throne of grace. But how shall we doe to come boldly? See Heb. 10. 22. Let us draw neere with a true heart in a full assurance of faith. A man may therefore try his faith, by the carri∣age of his heart in prayer. If with a friendlike boldnesse, and with a con∣fidence of his gracious acceptance we can come unto God, and with such a boldnesse can powre out our hearts unto him, it is a comfortable evi∣dence of the truth of faith. The con∣trary shewes how far most men are

from faith. Deale truly with thy self; speakest thou not to God in prayer, as to a stranger, as to one with whom thou hast no intire fami∣liarity or acquaintance? Certainly true faith is better acquainted with God than so.

4 Fourthly, a desire of Christs ap∣pearance, and his second comming to judgement. We walke here by faith and not by sight. But where faith is, it longs to be turned into sight, and to have the immediate fruition of the Lord Iesus. Therefore the voice of faith is that, Cant. 8. 14. Make haste my beloved, and be like unto the Roe. And that Apoc. 22. Come Lord Ie∣sus, come quickly, not onely come, but quickly; that is, make haste with that speed that the Roe runnes withall. Hence beleevers are said, not only to looke for the blessed hope and appea∣ring of our Saviour Christ, but also to hasten the appearing of him, 2 Pet. 3. 12. Looking for and hasting unto the comming of the day of God. For though

in another case it is true which the Prophet speakes, Isay 28. Hee that beleeves makes not haste, yet in this case, hee that beleeves most, makes most haste, and cannot but make haste, and therfore makes haste, because he beleeves. And no won∣der that faith in her desires hastens the appearance of CHRIST, when as it is the beleeving soules solemn mariage day. What espoused Bride longs not for the mariage day, when shee shall enjoy her Bride∣groome? Faith unites Christ and the beleever, and contracts them toge∣ther. Now when once the contract is past, there followes a longing for the mariage-day. And this longing after the mariage-day, is a signe of a contract made by faith. Doth thy soule then long for those blessed nup∣tials with the Lord Christ, when thy soule shall have the fill of his Love? Doth the Spirit in thee cry, Come Lord Iesus, make haste my beloved? Oh happy signes of true faith. But

now enter into thy soule, O thou co∣vetous worldling, and thou voluptu∣ous epicure, &c. Deale seriously and honestly, and tell the plaine truth. Is there any one thing in the world thou thinkest lesse upon, wishest lesse, or dreadest more, than the comming of Christ? When S. Paul disputed of Righteousnesse, and the judgement to come, before Foelix, he trembled. How many boast of righteousnesse, even of the righteousnesse of faith, but how troublesome are the thoughts of the judgement, and Christ, to come un∣to them? How heartily could they wish, oh that that day might never come. Let such as cannot rejoyce in the thoughts of that day in some mea∣sure, and desire it as the day of their refreshing, question, if not the truth, yet the strength of their faith

2 Secondly, The effects of faith in regard of our selves. And they are these:

1 First, the Operation and effectuall working of the Word upon our hearts:

faith is that which makes all Gods Ordinances effectuall, and so the word, 1 Thess. 2. 13. The word of God which effectually workes in you that be∣leeve. Indeed, the word workes on those that beleeve not; workes their hearts to rage and rebellion, workes to their hardning and damnation. But it workes no good thing, when faith is not to set it on worke, Heb. 4. 2. The word which they heard profited them not, because it was not mixed with faith. The Gospell is the power of God to every one that beleeves, Rom. 1. 16. Faith is as the vitall and naturall heat of the soule. If the body be dead, and without naturall heat, give a man the most stirring and working Phy∣sick that is, and yet it workes not, be∣cause there wants a principle of life and heate, to set it on worke. Iust so is it here. The word dispensed in the most powerfull manner that can bee, workes not upon an unbeleeving heart, because the heart is dead with∣out faith: but if any faith in the heart,

it makes the Word worke effectual∣ly. Try thy selfe by this: workes the Word upon thy soule? workes it thee to a conformity to it selfe, so as thou art cast into the mould of it. Such efficacy of the Word argues a presence of faith in thine heart. But how many discovers this to be void of faith? How many have lived all their dayes, and are even growne gray under the Gospell, and yet what grace or goodnesse have all the Ser∣mons that ever they have heard wrought in them, more than in such as scarce in all their dayes ever heard Sermon? Nay, what is wrought in many, but scorne, rebellion, resoluti∣on of disobedience, wrath, swelling, and hellish boiling of the heart, both against Minister and doctrine? Are these the workes of faith? or is it ra∣ther a signe that he workes in their hearts, that effectually workes in the children of disobedience. This is a fear∣full signe that a man is in the state of unbeleefe.

2 Secondly, Sanctification, and ho∣linesse of heart and life, Acts 15. 9. their hearts were purified by faith. Pha∣risisme may wash thy hands, but faith washes hand and Heart. Pharisisme washes cleane the outside of the cup, and platter, but Faith makes cleane the inward part also; yea, there faith begins the worke. Faith is not onely an holy, but an hallowing grace. Acts 26. 18. Amongst them which are san∣ctified by faith. We finde a woman in the Gospell that had beene troubled twelve yeeres with a bloudy issue, who was healed: but how came shee to be healed? She touches the garment of Christ, touches but the hem, and yet straightway the Fountaine of her bloud was dried up, Marke 5. 29. It is true that it was Christ that healed her, It was vertue that went out of Christ that healed her, Vers. 30. and yet Vers. 34. Thy faith hath made thee whole. Faith then fetches healing vertue from Christ, and heales disea∣ses. The faith that is true faith, fetches

healing vertue from Christ. Every mans heart naturally hath such a spi∣rituall disease, as shee had a bodily. That disease which the woman had, did typifie under the Law, the natu∣rall filthinesse of our hearts. Prov. 4. 24. Observe the heart, from thence are the issues of life. Every action issues from the heart, the Fountaine of all our actions. This Fountaine is a Fountaine of bloud: and all the issues from this Fountaine, in our thoughts, words, actions, all these issues are bloudy issues, and very filthy and loathsome before God, Mat. 15. 18, 19, 20. Hence hands defiled with bloud, Isay 59. 3. Bloudy filth, Isay 4. 4. Their way was before me, as the un∣cleannesse of a removed woman, Ezek. 36. 17. and Hos. 4. 2. Bloud toucheth bloud. Many bloudy issues out of the heart, one issue meets with another, and so bloud touches bloud. Now when faith is once wrought in the heart, it workes strange cures both in heart and life. There were wont to be fil∣thy

issues out of the heart, in vile loathsome noisome thoughts of un∣cleannesse, wantonnesse, covetousnes, worldlinesse. There was wont to be a filthy issue at the mouth, a deale of vaine filthy rotten communication, bloudy oathes and curses. There was wont to bee issues in all the severall actions and passages of the life. But now when faith comes into the heart, that presently carries a man unto Christ, touches him, fetches healing vertue from him, that dries up this Fountaine of bloud in some good measure, and so heales all those loath∣some bloudy issues. It is true, that where faith is, there may be stil some ouzings of this Fountaine, but yet the flux of it is nothing so aboundant, and so continuall as formerly. A mans heart naturally is like the Sea, Psal. 104. 25, 26. This great and wide sea, wherein are things creeping innumera∣ble, both small and great beasts: There goe the Ships, there is that Leviathan whom thou hast made to play therein. In

the sea, there be vast Whales, huge Leviathans that sport themselves, and play in the deepes thereof; but besides those huge Whales, what a world of creeping and crawling smal creatures are there to be found there∣in. Such is the heart of a naturall man; there be therein, not only some Leviathans, some speciall uncleane and foule lusts, some speciall Sea∣monsters, but there are also creeping things innumerable, a world of craw∣ling bugs and baggage vermin. That looke as is said of Gods Angels, Dan. 7. 10. Thousand thousands mini∣stred unto him, and ten thousand times ten thousand stood before him. So may it be said of the lusts and corruptions of an unbeleeving heart, that thou∣sand thousands minister unto Satan, and ten thousand times ten thousand corruptions are crawling & creeping there. But faith once come into the heart▪ not only those Leviathans, but those creeping things are strangely ferretted out of the heart. That as

Gen. 1. 26. God spake of man in his creation, Let us make man in our image after our likenesse, and let them have dominion over the fish of the sea, &c. and over every creeping thing, &c. So in the new creation, when God stamps his image upon a man, and gives him faith, he gives it dominion over every creeping thing; so that in a gracious measure it frees the heart, from these creeping, crawling corruptions and lusts, that so aboundantly swarmed in the heart. It is true, that after faith, some Serpent may creepe into the paradise of a beleeving heart; but yet, first there is not a quarter of those creeping things that were there be∣fore in multitudes innumerable, and those that be there are not there with∣out loathsomenesse and vexation. A cleanly person may get some vermin creeping about him, but yet they swarme not, as in rogues, neither are they about him without vexation, in∣dignation, and loathing of them, con∣trary to what they are in a nasty beg∣garly

rogue, that takes no offence at them at all. Now then try thy faith by the holinesse it hath wrought, by the holinesse, and purification of thine heart. If these old bloudy issues bee staunched, if this puddle, my ry Fountaine dried up; that now on the contrary thou canst say with David, Psal. 104. 34. My meditation of him shall be sweet: if the thoughts of thine heart be sweet and savoury, if thou finde thy heart in a gracious measure freed frō these creeping things, thou hast cause to rejoyce in thy faith. But contrarily, here is that which con∣vinces men still to bee in their unbe∣leefe, because they have still their bloudy issues. As a Fountaine cast∣eth out her waters, so their hearts cast out their wickednesse, Ier. 6. 7. What soule abominations, and secret loath∣some lusts, are harboured and lodg∣ed within their hearts? What cove∣tous, proud, malicious, loose and adulterous thoughts, with a continu∣all flux, issue out of their soules? yea,

and that with delight, following, and contentfully pursuing them in their speculations. God speakes of dete∣stable things he will save his people from, Ezek. 37. 23. But now those mens detestable things are their dele∣ctable things. A signe no faith in their hearts. What litters and legions of creeping things in their hearts, yea, and that without any controll, yea, with much pleasure and content∣ment? A signe of a faithlesse heart.

3 Thirdly, A strife and strugling against, with a victory and conquest over sinne and Satan, corruptions, and tentations. Where faith once comes into the heart, there followes that conflict and combate, Gal. 5. 17. Flesh against spirit, and spirit against flesh. All was jolly quiet at Ephesus, before S. Paul came thither, but when Saint Paul was once gotten in, and had some footing there, see what follow∣ed, Acts 19. 23. And the same time there arose no small stir about that way; namely, that way of God that S. Paul

taught, or as some coppies have it, Against that way; and wee see in the story, what hurly-burlies Demetrius raised in Ephesus. When the strong man armed, keepes his Pallace, his goods are in peace: all pretty quiet and faire, whilest a man in the state of unbe∣leefe; but when a stronger than he shall come upon him, when faith comes, and shall set upon the dispossession of Sa∣tan, and corruption, and they perceive that by faiths entrance, their trading, and Diana, shall downe; then there is to doe, then there followes no small stir. It is with a man then, as with S. Paul, 2. Cor. 7. 5. Wee had no rest, but we were troubled on every side, without were fightings, within were feares. When once faith comes into the heart, a Christians heart is a Re∣beccas wombe: there is an Esau and a Iacob strugling and spurning each at other. There is an Ephraim against a Manasseh, and a Manasseh against Ephraim.

But yet in this combate and con∣flict,

faith makes a man victorious, gets the better of tentations, subdues, mortifies, and vanquishes, rebellious lusts and corruptions. Esau and Iacob struggle, but the elder must serve the younger. Though corruption bee the elder, as being borne into the world with a man, yet it must bee made a servant when faith comes. Faith is another Rachel, Gen. 30. 8. With the wrestlings of God have I wre∣stled, and I have prevailed. It is be∣tweene faith and lusts, as it was be∣tweene the house of Saul and David, 2 Sam. 3. 1. Now there was long warre betweene the house of Saul, and the house of David, but David waxed stronger and stronger, and the house of Saul wax∣ed weaker and weaker. There is a continuall trucelesse warre beweene faith and lusts, corruptions, ten∣tations, but faith waxes stronger and stronger, and corruption and lust waxes weaker and weaker. Faith is the master of the field, though there be enemies up in armes.

Faith is a victorious grace, like him that rode on the white Horse, Apo∣calyps 6. 2. It goes forth conquering, and to conquer. 1 Iohn 5. 4. This is the victory that overcomes the world, even our faith. It overcomes the men of the world, the lusts of the world, and so all other lusts. It con∣quers the divell himselfe, Iames 4. 7. Resist the divell and hee will flye from you. When the enemy flies there is a victory. Whence is this victory? from resistance. But whence comes power to resist? that comes from faith, 1 Pet. 5. 8. Whom resist stedfast in the faith. The shield of faith hath a rare excellency above other shields, Ephes. 6. 16. Taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. It is not only a fencing, but a quenching shield: it not onely keepes off, but puts out the fire. And so it mortifies and cruci∣fies, all our lusts, and subdues and brings them under. As in that case, Heb. 11. 33, 34. Through faith they

subdued Kingdomes, waxed valiant in fight, turned to flight the armies of Ali∣ens. So doth faith worke the same spirituall effects still. In whose heart once it is, it subdues therein the king∣dome of lust, and the dominion of corruption, it unthrones them; it makes a man valiant to fight against, and puts to flight his lusts. That faith that layes hold on Christ crucified, doth fetch crucifying vertue from him, whereby it weakens and infee∣bles the body of corruption. By this try we our faith. If we finde those wrestlings and struglings against, and power, and victory, over our lusts, conclude thereupon the presence of a lively and powerfull faith: but the want of these argue a want of faith. There is indeed a strife betweene the judgement and affections of an unbe∣leever; betweene his minde, judging such an action to bee against credit, profit, & his sensuality headstrongly headlonging him upon its satisfacti∣on, but yet not between wil and will,

affection and affection, minde and minde, no strife in the same faculty, as in a beleever. And there may bee a victory that an unbeleevers minde and his judgement may have over his sensuality, pleading to him his losse of credit, profit, friends, &c. which is but a bare restraining of corruption in some one particular; but this is far from a victory, subdu∣ing and mortifying, the power and body of sin, to bring it into a langui∣shing consumption, which is the worke of faith. Sin may live, yea, and rebell in a beleeving heart; for it is with lusts in a beleevers heart, as with those beasts, Dan. 7. 12. As con∣cerning the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and a time. They had their lives for a time prolonged, but their dominion was taken away. So in a beleever, his lusts have their lives prolonged for a time, but yet their dominion is taken away; they live, but they live slaves, and

they dye gradually, both they, and their rebellions.

4 Fourthly, True faith growes and increases, 2 Pet. 3. 18. Grow in grace, and in the knowledge of our Lord and Saviour Iesus Christ: yea, it growes exceedingly, 2 Thess. 1. 3. Your faith growes exceedingly: and Rom. 1. 17. The righteousnesse of God is revealed from faith to faith. Graines of mu∣stard-seed grow to the procerity, and spred of trees, in which the fowles of heaven may nestle. Men may try themselves by this. So much growth, so much truth of faith. But how would it puzzle the most to find any such growth. They have beleeved ever since they can remember, and yet what beleeve they more now, than at the first. The faith that grows not, lives not; the faith that lives not, is dead. Most mens faith therefore is fit for the grave. Lord, saies Mar∣tha of Lazarus, Hee by this time stink∣eth, for he hath beene dead foure dayes. And what is theirs then but a carrion faith,

that hath beene dead more than so many yeeres? for what more spiri∣tuall strength have they, then at first? what more experience of Gods dea∣ling? what neerer acquaintance with Christ? or what sweeter communi∣on with him? Not a jot, therefore not a jot of true faith.

3 Thirdly, Effects respecting our brethren; and they are these:

1 First, Mercy, Love, Compassion, and beneficence, to the members of Christ in necessity, Gal. 5. 6. Faith workes by love, as by love to God, so also to our brethren. Therfore so of∣ten joyned together, as an individuall paire, 2 Thess. 1. 3. Psal. 5. 1 Tim. 1. 5. And therefore when Tyrus should be converted to the faith, she should leave hoarding and heaping up her wealth, and should find another man∣ner of imployment for it, namely, to feed and cloath Gods Saints, Isay 23. 18. Her merchandise shall not be trea∣sured nor layed up, for her merchandise shall be for them that dwell before the

Lord, to eat sufficiently, and for durable cloathing. When Tyrus should once beleeve she should trade in a new kind of merchandise, she should trade in workes of mercy and bounty in re∣leeving and refreshing the necessities of Gods Saints. Faith is full of bow∣els, tender-hearted, and open-handed to Christs members in want. She is a right Dorcas, Acts 9. 39. that makes coates and garments, to cloath and keepe warme the backs and loynes of Christs servants in want. If we finde such compassionate bowels in us, hands ready to the good workes of mercy, to do poore Christians good for Christs sake, in those bowels there lyes faith. If we do love a Saint because a Saint, that love is of faiths working. How doth this one thing damne the common faith of the world? They beleeve in Christ, that they do; but how love they a godly man? Is there any whom they more disaffect, distast, or against whom they shew more imbittered malice?

This malicious spitefull faith, is not the faith of Christians. Thus divels beleeve, they beleeve, and are mali∣cious. This is a divelish faith; the di∣vels so beleeve as that they tremble, and yet tremble not to be malicious against those that doe beleeve. And what is their bounty and mercy? Alas, they are not only close fisted, but with the man in the Gospell, they have a withered hand, not able to stretch out their hand in any worke of compassion. Such a creeple, and same-handed faith, is not the faith that will passe with God.

2 Secondly, a desire, and an en∣deavour to bring others to the faith. It having once tasted, and found the sweetnesse and goodnesse that is in Christ, and in the wayes of God, it cannot rest, but it must seeke others, to bring them to participate of the same goodnesse with it selfe Phil. 6. That the communication of thy faith. Faith is a communicative grace, and a generative grace. S. Paul once come

to the faith hath Timothy his own son in the faith, 1 Tim. 1. 2. When Andrew hath found Christ he cals Peter; when Philip hath met with, he must bring Nathaniel. Faith indeed in one sense doth impropriat Christ, and speakes as Thomas, My Lord and my God: but yet though in its application it make Christ her own, yet not so as it would exclude others; but knowing the all∣sufficiency of Christ doth desire to make him common, to as many as it can, and in that regard sayes, Our Lord and our God. So far forth then, as thou endeavourest to bring on others to faith in Christ, so much evidence hast thou of faith in thy self. But if others specially such as neere unto thee may be what they will, for any care or endeavour of thine, it is an evill signe, that thou thy selfe wantest that, to which thou hast no care to bring others. Many other trials might be added for the discern∣ing of our faith, but these shall suf∣fice, referring the Reader to the lar∣ger

treatises, of such as have bestow∣ed their profitable paines in this ar∣gument.

Notes

• * 1.1

  〈…〉〈…〉. 5. 7.