A Worthy Communicant, Treatise · Chapter 11
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 examine 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 diſcovered. 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, repentance, &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 ſeemed 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 graces may be counterfeit, they muſt be brought to the touchſtone, and be examined 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. Therefore 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 graces be truly in us, or no.
The firſt grace to be tryed is the grace of faith. That which the Apoſtle 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 ſpeaking 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 examination a man may be cheated, gulled, 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 muſicke 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 Spirit of God, and the ſpirit of Satan; and Satans ſpirit doth often counterfeit the voice of Gods Spirit, and tels us that we have faith, excellent meaſures 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 conceits 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 deſirous 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 examination of faith, is the ſtrengthning and increaſing of it. Faith examined and tried, proves a faith increaſed and ſtrengthned. Some things ſometimes 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 pretious, and more glorious. Examination 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 learned 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, before 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 wearied thee, then how canſt thou match thy ſelfe with Horſes? How ſhall that faith try a match with Horſe-men, that never 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 prized 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 wretchedneſſe 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 often have men tried it, that their comming 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 Sacrament, that go at an adventure, not knowing whether they bring that with them, that muſt make the Sacrament 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 effects 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 working 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 doing 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 contrary, unbeleeving and diſobedient perſons 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 repentance, 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 unto 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, before we can doe the workes of Abraham. 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 Commandements to be his Commandements, to be juſt, holy, and good, Pſal. 119. 66. I have beleeved thy commandements. It beleeves Gods threatnings, 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, affliction, 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 Prophets have ſpoken. Faith beleeves God in all. Examine thy faith by this: put theſe interrogatories to thy conſcience. Beleeveſt thou God in his promiſes 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 faithfull, but faithleſſe. Oh, they do beleeve 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 covetouſneſſe, worldlineſſe, their carking 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 Commandements, pinch and preſſe them with the very letter of the Law. Tuſh they will never beleeve that God requires 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 profeſſion, 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 boldneſſe of acceſſe unto the Throne of Grace, with confidence in Gods goodneſſe, 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 conſcience, …. 5. 7.if awake, hath no great liſt to come before GODS face; but when once by true faith in CHRISTS bloud, guilt is taken 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 acquaintance, and intimate communion each with other. So that boldneſſe which faith breeds, is from that knowledge of God, that peace, communion, and acquaintance it hath with God in Chriſt. This is that boldneſſe ſpoken of, Epheſ. 3. 12. In whom we have boldneſſe, and acceſſe with confidence 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 carriage of his heart in prayer. If with a friendlike boldneſſe, and with a confidence 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 evidence of the truth of faith. The contrary 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 familiarity or acquaintance? Certainly true faith is better acquainted with God than ſo.
4 Fourthly, a deſire of Chriſts appearance, 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 Ieſus, come quickly, not onelyonly 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 appearing 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 wonder 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 Bridegroome? Faith unites Chriſt and the beleever, and contracts them together. 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 nuptials 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 covetous worldling, and thou voluptuous 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 unto 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 meaſure, 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 beleeve. 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 Phyſick that is, and yet it workes not, becauſe 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 without faith: but if any faith in the heart, it makes the Word worke effectually. 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 Sermons 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, reſolution of diſobedience, wrath, ſwelling, and helliſh boiling of the heart, both againſt Miniſter and doctrine? Are theſe the workes of faith? or is it rather a ſigne that he workes in their hearts, that effectually workes in the children of diſobedience. This is a fearfull ſigne that a man is in the ſtate of unbeleefe.
2 Secondly, Sanctification, and holineſſe of heart and life, Acts 15. 9. their hearts were purified by faith. Phariſiſme 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 onelyonly an holy, but an hallowing grace. Acts 26. 18. Amongst them which are ſanctified 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 diſeaſes. The faith that is true faith, fetches healing vertue from Chriſt. Every mans heart naturally hath ſuch a ſpirituall diſeaſe, as ſhee had a bodily. That diſeaſe which the woman had, did typifie under the Law, the naturall 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 uncleanneſſe 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 filthy iſſues out of the heart, in vile loathſome noiſome thoughts of uncleanneſſe, 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 loathſome 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 innumerable, 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 therein. Such is the heart of a naturall man; there be therein, not only ſome Leviathans, ſome ſpeciall uncleane and foule luſts, ſome ſpeciall Seamonſters, but there are alſo creeping things innumerable, a world of crawling bugs and baggage vermin. That looke as is ſaid of Gods Angels, Dan. 7. 10. Thouſand thouſands miniſtred 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 thouſand 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 before in multitudes innumerable, and thoſe that be there are not there without 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, indignation, and loathing of them, contrary to what they are in a naſty beggarly 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 convinces men ſtill to bee in their unbeleefe, becauſe they have ſtill their bloudy iſſues. As a Fountaine caſteth out her waters, ſo their hearts caſt out their wickedneſſe, Ier. 6. 7. What ſoule abominations, and ſecret loathſome luſts, are harboured and lodged within their hearts? What covetous, proud, malicious, looſe and adulterous thoughts, with a continuall flux, iſſue out of their ſoules? yea, and that with delight, following, and contentfully purſuing them in their ſpeculations. God ſpeakes of deteſtable things he will ſave his people from, Ezek. 37. 23. But now thoſe mens detestable things are their delectable 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 contentment? 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 followed, 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 unbeleefe; but when a ſtronger than he ſhall come upon him, when faith comes, and ſhall ſet upon the diſpoſſeſſion of Satan, 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 Rebeccas 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 conflict, 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 wreſtled, and I have prevailed. It is betweene faith and luſts, as it was betweene 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 waxed weaker and weaker. There is a continuall truceleſſe warre beweene faith and luſts, corruptions, tentations, 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, Apocalyps 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 conquers 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 onelyonly keepes off, but puts out the fire. And ſo it mortifies and crucifies, 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 Aliens. So doth faith worke the ſame ſpirituall effects ſtill. In whoſe heart once it is, it ſubdues therein the kingdome 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 infeebles 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 unbeleever; betweene his minde, judging ſuch an action to bee againſt credit, profit, & his ſenſuality headſtrongly headlonging him upon its ſatisfaction, 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, ſubduing and mortifying, the power and body of ſin, to bring it into a languiſhing 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 concerning 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 muſtard-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 Martha of Lazarus, Hee by this time ſtinketh, 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 ſpirituall ſtrength have they, then at firſt? what more experience of Gods dealing? what neerer acquaintance with Chriſt? or what ſweeter communion 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 often 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 manner of imployment for it, namely, to feed and cloath Gods Saints, Iſay 23. 18. Her merchandiſe ſhall not be treaſured 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 releeving and refreſhing the neceſſities of Gods Saints. Faith is full of bowels, 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 malicious. This is a diveliſh faith; the divels 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 endeavour 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 allſufficiency 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 diſcerning of our faith, but theſe ſhall ſuffice, referring the Reader to the larger treatiſes, of ſuch as have beſtowed their profitable paines in this argument.