The Covenant of Grace, Chapter 8

The Covenant of Grace · Chapter 8

p. 110CHAP. VIII.

The first doctrine concerning the certainty of salvation.

THe first doctrine: that there is a twofold certainty of salvation of all those that truly believe in Christ. The former is called the certainty of the object, in regard whereof, the salvation of al that truly believe, is sure and certain, though they perhaps be not assured thereof. For this is the main promise of the Gospel, that who soever doth traly believe in Christ shall not perish, but have life everlasting, Joh. 3. 16. To my sheep (saith our Saviour) that is, to all the faithfull, I will give eternall life, and they shall never perish, neither shall any be able to pluck them out of my hands, Joh. 10. 28. Saint Peter testifieth, I Epist. 5. that the faithfull are kept safe by the power of God through faith unto salvation. And the Apostle Paul, Rom. 8. I. That there is no condemnation to them that are in Christ Iesus.

And in this place the Lord by oath assureth them, that they shall worship him without fear, that is, without cause of fear at the least, all the d…yes of their life; yea, such is the certainty of their salvation, who truly believe, that the Holy Ghost doubteth not to affirm, p. 111that the… hav… …ernall, life, Ioh. 6, 47. 54. … Ioh. 5. 11, 12. and tha… they are pass…d from death to life, Ioh. 5. 2…. and th…t, whom the Lord hath justified, …e hath also glorifi…d, Rom. 8. 30.

The latter i… the certainty of the subject, when a faithfull man, soundly applying the promises of the Gospel to himself is perswaded, and in some me…sure assured of his salvation, for he that knoweth hims…lf to believe, may apply the promise to himself, and by appliration be assured of that which is promised.

This certain…y of perswasion, or assurance, some call special faith▪ special I say, first in respect of the object, which is Christ, and is therefore called sometimes the faith of Iesus Christ, Rom. 3. 22. 26. … 2. 16. 2. 3. 22. Phil. 3. 9. sometimes faith in Christ, Act. 20. 21. 24. 24. 26. 18. Gal. 3. 26. faith in his blood, R…. 3. 25. For although by that faith, which doth justifie, we do believe al the Articles of faith, and the whole word of God, and every part and parcell thereof, containing threatnings as well as promises; yet the ob…ect of it, …uatenus justificat, is Christ. For it justifieth, as it is the instrument to receive Christ, who is our righteousnesse. Secondly, and more especially it is called speciall, in regard of the effect, which is, specially to apply Christ unto p. 112our selves. And this speciall Faith is a degree o… that assurance, which the Grecians call foreign in some more, in som… lesse, which some Divines, both Protestants and Papists, not curious to speak so dis…inctly and properly as they might, have called … this special Faith to be affrance: when indeed fiducia is not Faith, but a necessary and unseparable fruit thereof. So unseparable, that sometimes it seemeth to be implyed in the phrase of believing in Christ. For to believe in Christ implieth three things: First, to believe that Christ is the Saviour of all that believe in him; secondly, to believe that he is my Saviour, which is the special faith; and from this followeth the third, as a necessary fruit and effect; that because I believe he is my Saviour, therefore I put my trust and affiance in him for my salvation. But though it be an un…eparable fruit of faith, yet it is not to be confounded with it. For faith is the cause, affiance the effect. For by faith we have affiance, Eph. 3. 12. upon which place Bez… no…eth, that they are deceived, who confound faith and affiance. Faith, is a perswasion or assurance of the mind, though working upon the heart: Affiance, is an affection of the heart, though proceeding from the assurance of the mind. The fear therefore of faith is the mind, p. 113or intellectuall part; of affiance, the heart, which is the seat of the affections. And as it… subject they differ, so also in the object; the object of faith, being verum: of affiance, benum: there being little difference betwixt it & hope in respect of the time to come, which are oft in the Scriptures confounded, the same word Batach being translated sometimes to trust, and sometimes to hope▪ Notwithstanding in the behalf of some of our Divines, it may be said, that when they call this special faith▪ fiduciam, or fiduciall assent; they mean nothing else but a certain perswasion or assurance of that which is believed.

This speciall faith the Pap…ts abhor and scorne; and yet cannot deny, but that true Christians ought to labor for assurance, namely the assurance, not of faith, but of hope. They must have a kind of hope, that their … be remitted, and that they shal be saved; but they may not believe the remission of their sins, or eternall life, as belonging to themselves. Howbeit all their assurance is meerly conjecturall and uncertain: Neither can they have any sound assurance of hope unlesse first they had assurance of Faith, for Faith is the foundation of hope, and the foreign the subs…ance of things hoped for, Heb. 11. 1. But howsoever the Papists do scorn the speciall Faith; yet▪ it is a certain truth, that there is … p. 114not any grace, either more profitable to the faithfull, or more necessary. For as all other s…ving graces in the faithfull, proceed from Faith, first apprehending, and after applying Christ unto themselves, in so much, that without it there is no other saving grace; so according to the measure of it, such is the measure of all other saving graces.

That peciall Faith, which the Holy Ghost worketh in us, by shedding abroad the love of God in our hearts, (that is by perswading our soules of the love of God towards us in Christ) produceth the love of God, (for therefore do we love God, because we are by Faith perswaded that God loveth us first) and consequently, the love of our brother for Gods sake. Charity, which is the …nd of the C…mmandement, proceeding from faith unfained: It worketh in us affiance. Fo… when we believe that Christ is our Saviour, we rest upon him for salvation. It worketh in us hope; for when we believe, that the promises belong unto us, we expect the performance. Faith having begotten affiance and hope, and working by love, begetteth zeale, peace of conscience, Rom. 5. 1. rejoycing in God, and joy in the Holy Ghost, thankfulnes…, voluntary and cheerfull obedience, patience, and comfort in afflictions, &c. And indeed, how can a man love his neighbour for p. 115Gods sake, who lov…th not God much more? how can a man love God as he ought, who is not perswaded of Gods love towards him in Christ? which perswasion is this special Faith. And if he cannot love God without Faith, much lesse can he have the z…al… of God: fo… zeale is the servency of love. How can a man have affiance in Christ, and rest upon him for salvation, who is not by Faith perswaded, and in some measure assured, that he is his Saviour? How can he hope and wait for th… performance of the promises, that doth not believe that they belong unto him? F…ith being the substance of things ho…ed for. How can a man have true peace of conscience, who is not perswaded, that God is reconcled t… him? How can a man rejoyce in God, wh… is not assured of Gods favour towards him? How can a man trust in God, that is not perswaded of Gods goodness towards him? How can a man be thankfull unto God, wh… is not perswaded of Gods love and … towards him? How shall th…y fear God… as sons, that is, fearing to offend so mercifull a Father, who are not perswaded that he i… their Father in Christ? Or when they have sinned, how shall they be encouraged to return unto him, if they be not perswaded of his fatherly respect to t…em? How shall they perform vo…ntary and che…rful …b…dienc…. p. 116who are not perswaded that their endevours are accepted of him? How shall they pray, who do not believe they shall be heard? Or as the Apostle speaketh, How shall they call …pon him in whom they have not believed. Rom. 10. 14. How shall they patiently and comfortably bear afflictions, who are not perswaded they be fatherly chastisements, or trials proceeding from Gods love, and tending to their good…. Finally, with what heart … worship God, who are not perswaded, that their service is accepted of him.

And as it worketh all other graces in us; so according to the measure of our Faith, such (as I said) is the measure of all other graces. For the more a man is perswaded of Gods love and favour towards him in Christ, (that is▪ by how much the greater is a mans speciall Faith) so much the more he loveth God, and his neig…bour for Gods sake; so much the more is he inflamed, with the … of God: so much the more confidently doth he rest upon Christ for salvation: so much the more he hopet… for, and expecteth the good things promised: so muc… …he more he rejoyceth, and glo…ieth in God: so much the more he is thankfull, to God for his goodnesse: so much the more he trusteth in God, so much the more the feareth to offend so gracious a God, and so … a Father: p. 117… offended, he will … return▪ unto God: so much the more … & comfortably he beareth afflictions, saying with Iob, Though he kill me, … will I p…t my trust in him… Iob. 13. 15. So much the more willingly and che…rfully will he obey and serve the Lord.

Wherfore it is evident, that they which renounce this Faith, as the Papists do, discover themselves to be void of all saving grace…, and to have no truth nor power of religion in them. But whatsoever they think or speak of speciall Faith, let us know and acknowledge these three things: First, that it is the duty of every true Christian, that doth truly assent to the doctrine of the Gospell, to apply also by special Faith… the promises of the Gospell unto himself. For this is most profitable, most comfortable, most necessary. Profitable, because from this application of Faith, all oth… graces do proceed, as hath been said. Comfortable, because by this application, we grow to assurance, as shall be shewed. Necessary; first, because That beliefe or assent is not lively and effectuall (as you shall heare) which is not joyned with … desire to apply CHRIST to thy self and with a resolution to acknowledge him to be thy SAVIOVR, and to rest upon him for salvation: For although he, p. 118which at the …rst believ…th only by a…ent, …oth not yet actually apply the promises of the Gosp…ll to himself; yet that assent, if it b…liv…ly and …ffectuall, worketh both an earnest desire, and setled resolution of …pplication. 2. He …ha… knoweth himself to believ… by a true assent, and refuseth to apply the promises to himself, he maketh God a lyar, as shall b… shewed. 3. Where this application is not at least in desire, resolution, and endevour, there is no other saving grace, as I have proved.

The second thing, which we are to take notice of, is that it is the chiefest comfort, and indeed happinesse of a Christian in this life, by speciall faith to be assured of the …ternall love and favour of God in Christ. For so Za…hary in this place expoundeth our blessedn…ss… to be this being redeemed by Christ to worship God without f…ar, &c.

The third, that seeing it is a thi…g so profitable, so …cessary, and so comfortable that our happiness is to be repo…ed therein: it is therefore our duty to do our best endevour, to attain unto the assurance of salvation, and to this speciall faith: or as the Apostle P…ter …xhorteth in other words, to give dilig…nce to make our calling and election sure. 2 P…t. 1. 10. or as the Apostle Paul speaketh, 1 …. 6. 1…. to lay up i… st…re, a good foundation p. 119against the time to come, that we … lay hold upon et…rnall lif…. For though the Apostle in that place doth by this argument exhort them that be rich to works of charity: yet his meaning is not, that those works are the foundation; but that we by doing of them, may gather assurance to our selves of our justification and salvation, as by t…stimonies and evidences of our faith: which assurance of speciall faith is so sure a foundation against the day of triall, as they who h…ve built thereon, cannot by any temptation b… removed▪ but like mount Sion stand fast for ever, or like to three-square or triangular bodies, which, howsoever they be tossed and turned, keep alwayes their positure, which … undique sursum.

Now you must not think, that full assurance is obtained at the first, or at onc… ▪ but we must attain unto it by divers degrees.

And first we are to know, that the ordinary way to exaltation by sound comfort and assurance, is Humil…tion: according to that generall rule given by our Saviour, after … had reported the notable humiliation of th… penitent Publican (which rule is also delivered in divers other plac…s of Scripture) that, whosoever exalteth himself shall be abased: but he that humbleth himself shal be exalted, … 18. 14. S. Peter therefore having signified, p. 120that the Lord resisteth the proud, but giveth grace to the humble, inferreth this exhortation: humble your selves therefore under the mighty hand of God, that he may exalt you in due time, 1 Pet. 5. 5, 6.

This work of humiliation, the Holy Ghost ordinarily worketh in Gods children by the ministery of the Law, whereby he revealeth unto us our miserable estate in our selves, in respect both of our sinnes, (for by the Law commeth the kno…ledge of sinne. Rom. 3. 20.) and also of the punishment, denouncing the fearfull plagues of God for sinne, both in this life, and in the world to come. Thus when Peter had declared to the Jews their hainous sin in crucifying Christ; they were pricked in their hearts, and said to the Apostles, Men and brethren what shall we do? Act. 2. 23. 36. 37. When the Prophet Nathan had by a Parable, which he applied to David the King, aggravated his sin, saying, thou art the man: David both privately testified his humiliation to the Prophet, saying, I have sinned against the Lord; 2 Sam. 12. 7. 13. and also publiquely professed the same, Psal. 51. But of humiliation for sinne, the Publican is propounded as a notable pattern for imitation, Luke 18. 13. And as for humiliation wrought by denunciation of judgments, consider the example of Iosias, 2 King. 22. 11. 13. 19. p. 121Of the Ninivites, Ion. 3. 5, 6. In like manner ought we to be humbled before God, when we consider that our sins are so hainous and detestable in the sight of God, that nothing could satisfie the justice of God, or appease his wrath for them, or expiate the guilt of them, but the death and sufferings of the Eternall and only begotten Son of God. Of which death of Christ the blame is to be laid upon our sins, as the meritorious cause, rather then upon those, who were but the instruments of his death. For by our sins we nayled. Christ upon the Crosse; by our sins we pierced the precious body of Jesus Christ: we are the men that crucified our blessed Saviour Let us therefore pray to God, that he would poure upon us the spirit of grace and supplication, that looking upon him whom we have pierced, we may mourn for him (being put to death for our sins) as a man mourneth for his only son, Zach. 12. 10. And if the denunciation of Gods temporall judgements ought to humble us before God; how much more ought we to be humbled at the consideration, both of the temporall plagues denounced in this world, and also of eternall torments in hell?

But when these ordinary means of humiliation, by the ministery of the Law, will not prevaile; it pleaseth God sometimes, by means p. 122extraordinary, or at the least, not so ordinary, to draw men unto him, as it were, by a strong hand, adding to the Ministery of the Word, sometimes afflictions and crosses, and, sometimes terrors and anguish of conscience. By afflictions I▪ sophs brethren were brought to acknowledge their sinne, Gen. 42. 21. Manasses when he was in affliction, greatly humbled himself before God, 2 Chron. 33. 12. So did the prodigall son, Luk. 15. 18. according to that, Esay 26. 16. Hos. 5. 15.

By terrors also sometimes men are humbled, as Peter, Luk. 5. 8, 9. being affrighted, when by the miraculous draught of fishes he was brought to acknowledge the Divinity of our Saviour Christ: much more the Gaolour, Act. 16. 27. 29. And most of all S. Paul, Act. 9. 6. 9.

But here we must beware of an erroneous and dangerous conceipt of some, who run into contrary extreams. For as they imagine none to believe, who have not full assurance; so they think none to be humbled as they ought, or effectually called, who are not drawn, either by grievous afflictions, or by the terrours of their conscience, to the brink of despaire, as though there were no hope of salvation for them. Indeed it is good for a man to be much humbled in himself, and as Iob speaketh, to abhor himself, repenting in p. 123dust and ashes, and to acknowledge that i… himself, or by his own means, there is n… hope of salvation. But it is either great ignorance, or forgetfulnesse of Christ, to acknowledge no means whereby to be saved, or if a man acknowledge Christ, it is great infidelity to think that his sins, which are but …inite, (though many and great) a… more and greater then the mercies of God, and merits o… Christ, which are infinite. Therefore so to be humbled is a fearfull sin, and perhaps a greater sinne, then any for which he is humbled. Notwiths…nding this may be said for the comfort and profit of those whom …od doth draw by a strong hand, that is, by grievous afflictions, either outward, or inward (which are indeed the most grievous; for a wounded **Prov. …9 14. The spirit of a man will sustain his infirmity, but a wounded spirit who can …ear?Prov 9:14conscience who shall bear) I say, first, for their comfort, that the Lord doth sometimes so cast down those whom he purposeth most of all to exalt; and that they sometimes do prove the most zealous Professours of Religion, and the worthiest instruments of Gods glory; as you see in the example of Paul.

For their profit they are to be advised, that when they are afflicted either outwardly or inwardly, they would first acknowledge the hand of God, by what p. 124means soever the affliction doth happen unto them, and not to seek to remove the hand of God afflicting them; if outwardly, by indirect or unlawfull means; if inwardly, by worldly and carnal delights; but to labour, that the end which God propoundeth in afflicting them, may be atchieved. 2. That they would humble themselves under the mighty hand of God, whom they have provoked to anger against them; labouring to call to mind their sins, whereby they have offended God; to confess them particularly, to bewaile them, and to be sorry for them, because by them they have displeased God, and pierced our Saviour: earnestly and heartily to pray to God for the remission of their sins, for Christ his sake; to promise, purpose, and vow amendment for the time to come. Thus confessing their sins, and forsaking them, they shall be sure to find mercy; and humbling themselves, they shall be exalted, Prov. 28. 13.

But as I said, ordinarily, the Lord worketh humiliation by the ministery of the Law. Now, that we may be humbled thereby, we are not only to believe the sentence of the Law, denouncing the terrible curse of God, against every one that doth not continue in all the things which are written in the Book of the Law, to do them, Gal. 3. 10. to be true, but also to apply it to our selves, after this p. 125manner; seeing this is most true, as being the undoubted Word of God, that every man in himself is subject to the fearful curse of God, both in this life, and in the world to come, who doth not perform the three degrees of obedience contained in this sentence, that is, to Do the things commanded, to do them all, and to continue in doing all; therefore it cannot be denied, but that in my self, I am most accursed; who, to the not performing of these three degrees of obedience, have added the three contrary degrees of disobedience. For I have not only nor done the things commanded, but also I have done the things forbidden: I have not only not kept all Gods Commandements, but also I have broken them all: I have not only not continued in perpetuall obedience, but I have also continued in a perpetual course of disobedience. O therefore wretched man that I am, and in my self thrice accursed! O that I were delivered from the fearfull curse! O that I were freed from this wofull state of damnation!

Thus by applying the sentence of the Law to themselves, men come to see and acknowledge their own damnable estate in themselves; whereby they are forced to seek for salvation out of themselves, in Christ; especially, if to the application of the sentence of the p. 126Law, they adjoyn a serious consideration of the day of judgement (which the Apostle calleth the terrour of the Lord.) at which time all of us shall appear before the judgement seat of God, to receive according to those things which we have done in the flesh, 2 Cor. 5. 10, 11. But without this application, men not seeing nor feeling their own misery, neglect the promises of the Gospell, not caring to apply them to themselves: but most ungraciously suffring the most precious blood of Christ, as much as in them lyeth, to be spilt in vain; as it is in vain to them, unto whom it is not applied. But when by the paedagogie of the Law, which is a School-master unto Christ, Gal. 3. 24. men are brought to see and to feel their misery: O then how beautiful are the feet of those who bring glad tidings of salvation! How acceptable is the promise of deliverance to them that are captives; of justification, to them that in themselves are accursed! Of salvation, to them that are lost! In respect of these, the Kingdom of God is said to suffer violence, and these are they which with violence take it to themselves, Mat. 11. 12.

Thus then being schooled by the Law, by which the Holy Ghost worketh in us the Legall faith, which is a preparative to the Evangelical, we become fit auditors of the Gosp…l, p. 127by which the Holy Spirit worketh in us the grace of justifying faith. And therefore in the next place we must be diligent and attentive hearers of the Gospell, by the hearing whereof**Being pr…pared by the Law, and other legall means, we must attend to the Gospel, Rom 10. 8. 17Rom 10:8Rom 10:17 commeth faith. In which regard, as the Gospell is called the Word of faith: So also the Preachers of it are not only termed Ministers, by whom you believe, 1 Cor. 3. 5. but also are said to justifie men, Dan. 12. 3. and to save them, 1 Tim. 4. 16. 1 Cor. 9. 23. as being the instruments of the Holy Ghost, working in us the grace of faith, by which we are justified and saved.

By the**By which the Holy Ghost worketh in us faith, and that in two degrees. Ministery of the Gospel, the Holy Ghost worketh in us the grace of faith in two degrees; The former is of assent, the other of application. As touching the former: the Holy Ghost having prepared us by the Law, doth in the ministery of the Gospell, first, reveale unto us the mercies of God in Christ. Secondly, he stirreth us up by the Ministers of reconciliation to embrace Gods mercies, 2 Cor. 5. 18. 20. and to be reconciled to him: And thirdly, having thus knocked, as it were, at the door of our hearts, he himself doth open out hearts, Apoc. 3. 20. as he did p. 128the heart of Lydia, Act. 16. 14. not only to attend, but as the word foreign also signifieth to assent unto, or to believe the Gospel. Neither is it to be doubted, but that by that phrase is meant, that the Holy Ghost did work in her the grace of faith.

And as touching the latter; the Holy Ghost having opened our hearts to receive Christ, by a true, willing, and lively assent (which is the condition of the promise:) he teacheth us to apply the promise unto our selves, as belonging to us.

Here therefore three things are to be done: 1. We are to believe in Christ by a lively assent to the promise of the Gospell. 2. So believing in Christ, we are to apply the promises of the Gospell to our selves. 3. Having by application attained to some assurance, we must give all diligence, that this assurance may more and more be encreased.

As touching the first: we must be very carefull, that our assent to the doctrine of the Gospell, promising salvation to all that believe in Christ, be willing, true, lively, and effectuall: otherwise, though we may believe that Jesus the Son of the blessed Virgin Mary, is the Son of God, and Saviour of all that shall be saved (which not only hypocrites, and wicked men, but the Devils themselves after a sort believe) yet we cannot truly be p. 129said to believe in Christ. First therefore it must be a willing assent, and therefore approving what we believe; not forced, as that of the devils, and of some wicked men; who being convicted with the evidence of the truth, do, whether they will or no, know and believe the truth of the Gospell, and with horrour acknowledge it, Iam. 2. 19. Mat. 8. 29. Secondly, it must be true, lively, and effectuall. For as there is a two-fold knowledge, the one literall, swimming in the brain, informing the judgment, but not reforming the heart and the conversation, serving only to purchase the more stripes: Luk. 12. 47. the other spirituall, not only informing the judgment, but also reforming the heart, and conforming our lives to the practise of that which we know (which in Divinity is accompted the only true knowledge, I Ioh. 2. 3, 4. for the other, though in regard of the object it is true, because it is the knowledge of the truth; yet it is not true formally, and in respect of the efficacy, or of the effect:) so faith, which sometimes goeth under the name of knowledge or acknowledgment, may be distinguished. For there is a counterfeit, idle, & dead faith; which, having neither root, nor fruit, is uneffectuall, either to justification, or to sanctification; which is the faith of hypocrites, and of all carnall and worldly Professours, p. 130which the Papists themselves … fidem informem. And there is a true, lively, and effectuall faith, (which the School-men call formatam, and not amisse, saving that they hold Charity, which, as I have showed, is a fruit and …ffect of faith, 1 Tim. 1. 5. to be the form thereof,) by which we receiving Christ, and being rooted in him, or engraffed into him, do receive from him spirituall life, Gal. 2. 20. For having, by faith, union with Christ, we have also communion with him, both in his merits to our justification, and in the vertue of his death and resurrection, to our fanctification, Rom. 6. 3, 4, &c. Phil. 3. 9, 10. Now this Assent is effectuall to justification, when by it we receive Christ, who is our righteousnesse▪ For when this beliefe is willing, lively, and effectuall, we do receive Christ not only in our judgements, by this true and lively assent; but also this lively assent working both on the heart and the will, we receive him in our hearts by an earnest desire, that he may be applied unto us, and we made partakers of him, (which desire we expresse in hearty prayer) and in our will, by resolving to acknowledge him, to be our Saviour, and to rest upon him for our salvation. For … a man truly and effectually believe, that in himself, and without Christ he is accursed, according to the sentence of the Law, p. 131and that in Christ, if he believe in him, he shall be happy and blessed, according to the doctrine of the Gospell: and not desire both to be freed from that damnable estate, and to be made partaker of happiness in and through Christ? can a man truly and effectually believe, that being in himself accursed, he shall, notwithstanding the curse of the Law, notwithstanding the testimony of his own accusing conscience, notwithstanding the accusations of Satan, become happy and blessed in Christ, if he shall believe in him; and not resolve with himself, that, whatsoever the Law, his own conscience, or the Devill can object to the contrary, he will acknowledge Christ to be his Saviour, and rest upon him for salvation? For as the understanding, when it conceiveth any thing to be true, not by evidence of reason, but by the authority of God speaking in his Word, as in matters of faith, hath the concurrence of the will, acted by the Spirit of God, willingly to assent thereunto: So when the understanding, enlightned by the Holy Ghost, conceiveth and judgeth any thing to be good, it commandeth the will to embrace it, the will ordinarily following the judgement of the practi… understanding.

To sanctification it is effectuall, as it is a grace of regeneration, 1 Ioh, 5. …. pur…fying p. 132the heart, and working by love, and transforming a man into a conversation answerable to that which he doth believe, and therfore is ever joyned with repentance, which the Holy Ghost regenerating us, with it, and by it worketh in us: and therefore a lively faith is never severed from repentance, nor repentance from it; for as we cannot truly repent, unlesse we believe; so we cannot truly know that we believe, unlesse we repent.

This assent being true, willing, lively and effectuall, as I have said, is the very condition required in the promise of the Gospell, and the first degree of justifying faith; which if we have obtained, we may and ought to apply the promise of the Gospel to our selvs. This being a matter of excellent comfort, and of singular use, I will prove by plain testimonies of Scripture, and by evident reasons: the rather, because I know, to some it will seem a paradox.

1. The testimonies of the Scripture are these. For first, This is the saith for which our Saviour pronunoceth Simon Peter blessed, Thou art Christ the Son of the living God, Mat. 16. 16, 17. The like profession is made by the Apostles, Ioh. 6. 69. and by Martha, Ioh. 11. 27.

2. Joh. 20. 31. These are written, that you p. 133might believe, that Iesus is the Christ, the Son of God, and that believing, you may have l…fe through his Name.

3. Act. 8. 37. 38. Here is water, saith the Eunuch, what doth hinder me to be baptized? Philip said, If thou believe with all thine heart, thou mayest. And he answered and said, I believe that Iesus Christ is the Son of God.

4. Rom. 10. 9, 10. If thou shalt confesse with thy mouth the Lord Iesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. For with the … man believeth unto righteousnesse, and with the mouth confession is made to salvation.

5. This is the Faith, without which it is impossible to please God. For he that commeth to God, must believe that he is, and that he is a rewarder of them that seek him, Hebr. 11. 6.

6. 1 Joh. 5. 1. Whosoever believeth that Iesus is the Christ, is born of God.

7. 1 Joh. 5. 5. Who is he that overcommeth the world, but he that believeth that Iesus is the Son of God?

1. The reasons. 1. The justifying and saving Faith many times goeth under the name of foreign acknowledgement, which is all one with assent, 1 Tim. 2. 4. 2 Pet. 1. 2, 3. or of p. 134knowledge, meaning acknowledgement, as Ioh. 17. 3. Esay 53. 11. My righteous servant (meaning Christ) agnitione sui, by the acknowledgement of himself, that is, by faith in him, shall justifie many.

2. To receive Christ, is to believe in him, Ioh. 1. 12. By this lively assent, we receive Christ, as hath been said, in our minds, in our hearts, in our wils.

If any man therefore object, that justifying faith consisteth not in assent, but in application of the promises.

3. I answer, that there are two degrees of justifying faith, the one, being … assent to the promise of the Gospell; the other a sound application therof to our selves. By the former, as being the condition of the promise, we are justified in foro coelesti, in the court of heaven: by the latter, in the court of our own conscience. By the former, we are justified before God; by the latter, we are perswaded in our conscience, and in some measure assured of our justification.

4. By the second degree of faith, which some call speciall faith, the promises of the Gosp…ll are to be applied. But they cannot be applied to any aright, but only to those, who have the condition of the promise, which is the justifying faith.

For the Gospell doth not promise justification p. 135and salvation to all, but to those only who have a justifying faith.

Therefore a man must be endued with justifying faith, before he can or ought to apply the promises of the Gospell to himself. For as salvation is promised to them that believe, so damnation is denounced to them that believe not, Mar. 16. 16. Ioh. 5. 16. 18.

5. It is a very erroneous opinion to think, that we are justified, or do obtain remission of sins, by being assured, and much more by being fully assured of the forgiveness of our sins: or that we are to believe, that they are forgiven, to the end that they may be forgiven: For justification and remission of sins is promised only to those that believe by a justifying faith; (I speak of those who are adulti, and are come to the years of discretion, not of infants, who are justified sometimes, before they actually believe) therefore a man must have justifying faith before he hath remission of sins, for by faith we obtain remission of sins, and by faith we are justified: and therefore have we believed in Christ, that we might be justified by the faith of Christ) A mans sins must be forgiven, before he can be assured that they be forgiven; and it is absurd to imagine that the assurance that our sinnes be forgiven, goeth before the forgivenesse of them.

p. 136For if a man must believe or be assured of the forgivenesse of sins before they be forgiven, then he is bound to believe that which is false. And lastly, a man must ascend by divers degrees of assurance, growing or proceeding from faith to faith, before he can attain to ful assurance. And here I hold it expedient, briefly to touch a certain discourse of the learned Chamiers: that it may evidently appear, that they who do not acknowledge this distinction of justifying faith, must of necessity be forced to it. For, whereas Vasques objecteth against us, that we teach, that we ought to believe that our sins are remitted, to the end that we may be justified, and may obtain remission of sins: he answereth, that it is a meer slander: For, saith he, Quid monstri est, credere sibi remissa peccata ut remittantur? Sic enim constituitur fides remissionis prior reipsa ipsa remissione; quod omnem absurditatent superat: Enimveroè si prius remissa credimus, quam sint remissa, falsum nos oportet credene. Quid plura? Nobis potius est p…rsuasissimum, remissa esse peccata antequam credimus, &c. It is a monster, that a man should believe, that his sins be forgiven, to the end that they may be forgiven, for so the faith that our sins be forgiven, should go before the forgivenesse it self, which surpasseth all absurdity: Surely, if we are to believe p. 137that our sins be forgiven before they be remitted, then must we believe, that which is false. What should I say more? We rather are fully perswaded, that our sins be forgiven before we do believe, &c.

But say I, if no other justifying faith be acknowledged, but the speciall faith whereby we are assured of the remission of our sins: and if this also be true (which the Scripture teacheth) that by faith we are to obtain remission of sins, that absurdity will necessarily follow, which he so much di…claimeth. For to hold that the sins of those who are adulti, or come to years of discretion, be forgiven before they do believe, is as great an absurdity as the other; because by faith we obtain remission of sins; neither is remission promised to any, who are of years, but only to those that believe.

Of necessity therefore we must hold this distinction of faith, viz. that there is one degree of justifying faith, which in order of nature, goeth before remission of sins, by which we obtain forgivenesse of sins, and by which we are justified before God: and that there is another degree of justifying faith, which followeth after justification and remission of sins: whereby we being perswaded, and in some measure assured of the remission of our sinnes, are justified in the court of our p. 138own conscience. And of this indeed it is true, that our sins be forgiven, before we believe, or be assured that they be forgiven.

6. For the further clearing of this distinction of Faith, let us distinctly consider the differences between the two degrees: for 1. By the former, as I have said, we are justified before God in the Court of Heaven, by the latter, we are justified in the court of our own conscience: by the former, we are justified properly; by the latter we are assured of our justification. 2. Of the justification, which we have by the first degree, (which properly is called justification) there are no degrees; but of that which we have by the second degree, which properly is not justification before God, but the assurance of it in our own consciences, there are degrees according to the measure of our faith.

3. The first degree goeth before the remission of sins, the second followeth after.

4. Every man is bound upon pain of damnation to have the first degree of faith, which is truly, and firmly to believe, that JESUS the Son of the blessed Virgin, is the Eternall Son of God, and Saviour of all that truly believe in him; but no man ought to have the second, who hath not the first; for a man must first have …ustifying Faith, which is the condition of the promise, before he ought to believe, p. 139that the promise of remission of sins, or of salvation belongeth to him.

5. The former degree seemeth more properly to be the work of the Spirit regenerating us, 1 Ioh. 5. 1. the latter of the same Spirit, as it is the Spirit of adoption, sealing us after we have believed, Ephes, 1. 13. 4. 30. Rom. 8. 15, 16, 17.

6. The former is begotten ordinarily by the ministry of the Gospell, and not by the ministry of the Sacraments, which notwithstanding were ordained of purpose, as I shall shew hereafter, that they who have the first degree, might attain to the second. For to him that believeth truly, according to the first degree, the Sacrament is a seal of the righteousness which is by faith, and a pledge to assure him, that so certainly as the sign, so also the thing signified, which is Christ with all his merits, are communicated to him.

7. The former, as hereafter I wil make plain, is fides principiorum; the latter, of conclusions deduced from thence by application, and by necessary consequence.

8. Of the former, the four first notes of happiness, Mat. 5. are the signs and fruits: of the second, the four latter. For though the Papists make of them eight Beatitudes; yet there is but one Beatitude in this life, whereof Christ is the foundation, and Faith is the instrument, p. 140whereby we receive and apply Christ unto our selves; of which those eight are so many notes. For these foreign or pronunciations of blessednesse, the Lord Jesus directeth to his Disciples, and in them to all the faithfull, saying, Blessed are you poor, &c. Luk. 6. 20. The foure first Beatitudes, as I said, are the Notes of the former degree. for those that have the first, are not at the first happy in their own sense and apprehension, but rather the contrary; being poor beggars in spirit, mourning for their wants, subdued by the sense thereof unto meeknesse; hungring and thirsting after righteousness, which they find themselves to want: and yet our Saviour pronounceth them bl…ssed, which proveth that they are justified before God, though not assured thereof in their own conscience. The foure latter are markes of the second degree. For when we are in some measure assured of Gods mercy towards us we become mercifull to others for Gods sake; when we have assurance of salvation, we endevour to purifie our selves, as he is pure; when being justified by faith we have peace with God; we become peace-makers among men. When men have obtained the assurance of Faith, to them it is given not only to believe in Christ, but also to suffer for him.

p. 1412. Thus much of assent, which being lively and effectuall, is the very condition of the Evangelicall promise. Now I come to application, whereby we do attain to assurance. And that we may soundly apply the promise to our selves, we must first be assured, that we have the condition of the promise, which is the first degree of justifying Faith, whereof I have spoken, that is, a true, lively, and effectuall assent; which we may know our selves to have, if our belief be effectuall, as before I said, both to justification, as it is when by it we receive CHRIST, who is our Righteousnesse, not only in our judgements, but also in our hearts, and in our willes: and also to sanctification, as it is, when it produceth the duties of repentance.

Having therefore the condition of the promise, and knowing that thou hast it, thou art bound in conscience, whatsoever the Papist faith to the contrary, to apply the promise to thy self as belongeth to thee. Doest thou therfore truly believe that Christ is the Saviour of all those that truly believe in him; then thou art bound to believe that he is thy Saviour, that he died for thy sins▪ and rose againe for thy justification, that by him thou hast remission of sins, and that by him thou shalt be saved. Otherwise, p. 142if thou knowest thy self to have the condition of the promise, and wilt not apply it to thy self; that is, if knowing thy self truly to believe, that Christ is the Saviour, thou wilt not believe that he is thy Saviour, thou makest God a lyar, saith S. Iohn, in not believing the record which God gave of his Son. And this is the record that God hath given to us (that believe in Christ) eternall life, and that this life is in his Son. He that hath the Son (as every true believer hath) hath life; and he that hath not the Son, hath not lif…. These things (saith he) I have written to you that believe on the Name of the Son of God, that you may know that you have eternall life, and that you may believe on the Name of the Son of God. The meaning of which last words seemeth to be this: I have written to you that believe on the Name of Christ, by a true and lively assent, but have not perhaps as yet attained to any sound assurance; that you applying the promises of the Gospell to your selves, and gathering testimonies to your selves, that they belong to you by such markes, as I in this Epistle have set down; may attain to assurance, and so proceed from Faith to Faith. For without absurdity, the Words cannot be understood of the same degree of Faith. I have written to you that already believe in Christ, that you p. 143may believe in him. What? No otherwise then already they do believe? Yes, no doubt, that they which believed in a lower degree without assurance, might know that they have eternall life; and that so attaining to a higher degree of faith, might thereby be assured of salvation by Christ.

Now, this application is made by a practicall Syllogisme, the proposition whereof, (which some cal foreign) is the undoubted Word of God.

Whosoever truly beleeveth in Christ, he shall be saved.

The assumption is the testimony of our own spirit, which is therefore called foreign.

But I through Gods mercy do truly believe in Christ.

For the Holy Ghost having opened my heart, as he did the heart of Lydia, Act. 16. 14. to assent unto, or to believe the Gospel, I do receive Christ, not only in my judgement, by a firme, willing, and unfaned assent, but also in mine heart by an earnest desire to be made partaker of him, which is the desire of application) and in my will by a setled resolution (whatsoever the Law, mine own conscience, or the Devill, can object to the contrary) to acknowledge him to be my Saviour, and to rest upon him for salvation, p. 144which is the resolved purpose of application.

The conclusion which is called foreign is the verdict or testimony of the Holy Spirit, testifying with our spirits in the assumption, according to the word in the proposition.

Therefore I through Gods mercy shall be saved, which is the voice of speciall Faith.

The consequence of this, and all other formall Syllogismes, is such, that the conclusion cannot be false, if the premisses be true. Otherwise a contradiction would be implied, that is, contradictories would be true together, which is impossible: For if this conclusion should be false, then either the Proposition is not true; that whosoever truly believeth in Christ, shall be saved: or the assumption, that I truly believe in Christ.

Of the proposition of this Syllogisme, there can be no doubt, it being the undoubted word of God, and the main promise of the Gospel.

Against the assumption, two things may be objected: the one, out of the doctrine of our Divines: the other, out of the doctrine of the Papists. For some of our Divines, define faith to be a full assurance of the love of God concerning the remission of our sins, and eternall salvation by Christ, or in other words to the like effect. But the faith mentioned in the assumption is no such assurance.

p. 145I answer, that our Divines, defining the speciall Faith, are not to be blamed for defining it according to the perfection thereof; for so every vertue and grace ought to be defined; that so we may learne not to content our selves with that imperfect measure whereunto we have already attayned, but may aspire towards perfection But if any shall hereupon inferre, that no man doth truly believe, who hath not that full assurance (as some vnadvisedly have done) he shall give occasion to the greatest part of believers, either to dispair, that they have not Faith, because they have not ful assurance, or because they woul not be thought without Faith to presume that they have a full assurance which notwithstanding men doe not attayne unto at the first, nor at once, but by divers degrees, after much practice of piety, and long experience of Gods goodnes towards them; and never is so fully obtained before the end of this life, but that somewhat still may, and ought to be added to it.

The objection of the Papists against the assumption is, that a man doth not know, that he doth believe; and therefore not being ass…red, that he doth believe, he can have no assurance of salvation. This is in deed the thing which they must stand unto, p. 146if they will deny, as they doe, the certainty of salvation. For if a man may be assured that he doth truly believe, he may also be assured that he shall be saved.

But that the faithfull may know, that they believe, I prove.

1. Because every beleever is taught to say, I beleeve in God the Father, I believe in God the Sonne, I believe in God the Holy Ghost. This profession of Faith every true Christian is bound to make with confidence; therefore every true Christian is bound to know that he doth believe. The father of the demoniack, though indued but with a weake faith, when our Saviour told him, that the cure of his Sonne was possible, if he could believe, returned this present answer, Lord I believe, help thou my unbeliefe. Mark. 9 23. 24. The Eunuch, though a new convert, when Philip told him he might be baptized if he did believe with all his heart, answered I believe that Iesus Christ is the Sonne of God. Act. 8. 37. We believe and know that thou art that Christ the Sonne of the living God. John 6. 69. so John 11. 26, 27. This is that which Augustine affirmeth. Videt (fidelis) ipsam sidem suam, quase credere sine cunctatione respondet The faithfull man feeth his owne faith, whereby that he doth p. 147believe, he answereth without delay.

Object. Yea, but many recite the Creed, saying, I believe, &c. who notwithstanding doe not believe, and much lesse know it.

Ans. The question is not, what hypocrites and unsound Christians do, or can do, of whom there is no question, but that seeing they doe not believe, they cannot know themselves to believe. But every faithfull and sound Christian, whom the Seriptures call foreign, when he professeth, that he doth believe, doth not onelyonly believe, in deed, but also knoweth that he doth believe, and he which doth not know that he doth believe, hath just cause to suspect himselfe that he is not foreign, a sound and approved Christian. But for this there is an evident proofe. 2 Cor. 13. 5. Examine your selves, whether you be in the faith foreign, try your selves whether you be foreign, or not. Know you not your owne selves, how that Iesus Christ is in you except you be foreign, that is, not sound, nor approved Christians.

Those that are commanded to try themselves, whether they be in the Faith, may upon triall know it. Those that may know that CHRIST is in them, may know they do believe, because CHRIST is in us by faith, and if they be foreign, unsound, p. 148who doe not know that CHRIST is in them, then all that are foreign, that is, sound, approved Christians doe know it. And wehereas some Papists take acception, that the Apostle speaketh of the true doctrine, which is called the Catholike faith; I answer, first, that a man cānot know that he is in the catho like faith, unlesse he also know that he doth believe it. 2. The Apostle speaketh of that faith, whereby Christ dwelleth in us, which is not the doctrine, but the grace of Faith. 3. The Apostle vindicateth and proveth his calling by theirs: as we prove the truth of our Church, and of our Ministery against our Separatists, who before their separation, seemed very forward Christians. Try, whether you have a true Faith, and if you have, acknowledge that to have beene a true Ministery, by which it was wrought For how can they believe in him, of whom they have not heard, and how can they heare without a Preacher, and how can they preach, unlesse they be sent? Rom. 10. 14.

3. These things saith Saint Iohn, have I written to you, that believe on the Name of the Sonne of GOD, (1 Iohn 5. 13.) that you may know that you have eternall life: which they could not know, unlesse they knew themselves to believe.

p. 1494. At that day, viz. after the sending of the Holy Ghost, you shall know that I am in the Father, and you in me, and I in you, saith our Saviour, Iohn 14. 20.

5. The minde is not ignorant of its owne a'tions**A g…pi. 112. ad Paulin…. c. 2. Ment … vides, vit…m, v…l…ntate…, cogi…atem, cogitationem, memoriam, cogitationem, intelligentiam, sientiam, fidentuam. when it understandeth, it knoweth it selfe to understand, when it discourseth, it knoweth it selfe to discourse; so when it a…enteth, it knoweth it self to assent; when it desireth any thing, it knoweth that it doth desire it; when it purposeth, or resolveth, it knoweth that it doth purpose, or resolve, much more being holpen by the Spirit of God, whom we have received from God, that we might know the things which are given unto us of God. 1 Cor. …. 12.

6. How should any man glory in the testimony of his owne conscience, that he doth believe, or that he doth walk uprightly before God (which is the chiefest (2 Cor. 1. 12. Esay 38. 3.) comfort of all sound Christians) who is not conscious to himself, that he doth believe, and walk uprightly before God, Est ergo quidam modus in conscientis glor…andi, ut noveris sidem p. 150tuam esse sinceram, noveris esse spem tuam certam, noveris charitatem tuam esse sine simulatione (In Psal. 149.) saith, Augustine And againe, suam (de Trinit. li. 13. c. 2.) quisque fidem apud seipsum videt C. I. fidem videt quisque in corde suo esse, si credit —non sicut corpora.—Non sic videtur fides in corde in quo est, ab eo cujus est, sed eam tenet certisima scientia, clamatque conscientia. And againe, though we see not the things which we doe believe, ipsam tamen fidem quando inest in nobis videmus in nobis. Epist. 112. c. 4. Menti nostrae fides nostra conspicua est.

So much of the assumption.

Upon these premisses necessarily followeth the conclusion, which is the foreign, or verdict of speciall Faith, concluding the certainty of salvation, by application of the promises to him that hath the first degree of faith. Which in my poore opinion is a most comfortable doctrine.

But against speciall Faith so proved, the Papists still object divers things.

1. That it cannot be truly termed faith, and that for three reasons. For, 1. vere fidei falsum sub esse non potest, the object of true faith cannot be that which is false, but of this, the object may be false, because a man may be deceived in the application.

p. 151I answer: as there is a double knowledge, the on of principles manifest in themselves, called foreign the other, of conclusions (not manifest in themselves, but manifested by discourse) called foreign, so there is a twofold Faith, the one of principles contained in the word of God; the other, of conclusions deduced from thence: which conclusions though they are not absolutely necessary, yet the premisses being true, they cannot be false. But the premisses of this practicall syllogisme made by a faithfull man, are true; therefore the conclusion cannot be false. Indeed if the syllogisme be made by an hypocrite, or ungrounded Christian, the conclusion is not necessary; because the assumption is false, or at the least, uncertaine: false, if he doe not believe; uncertaine, if he doe not know himselfe to believe; and then the assumption at the most, is but this; but I doe suppose that I doe believe; and the conclusion must be answerable, therefore I suppose that I shal be saved. But the foreign, the faithfull and sound Christian, who doth not onelyonly believe. But knoweth himselfe to believe; as he assumeth, I doe know, and I am sure that I doe believe; so he concludeth, therefore I know and am sure that I shal be saved.

p. 1522. True Faith is grounded upon the Word, the speciall Faith that this man or that man shall be saved, is not grounded on the Word. ergo, it is not a true Faith.

Resp. Particulars are included in the generall, & quod omnibus promittitur, singulis promittitur; therefore if it be true, that all believers shall be saved, then it is as true, that this or that believer shall be saved; and this the Apostle teacheth, Rom. 10. 9. if thou &c.

3. Because Faith mentioned in the Scripture, is the Faith of assent, and not of application.

I answer, that as there are many places which speak properly of assent, some wherof I before cited; so there are many which mention or meane the speciall Faith. As namely all those places, which are very many, and almost innumerable, wherein the faithfull doe apply, and as it were appropriate those things which are spoken of God * to themselves. As my God, my Lord, my Saviour, the God of my salvation, &c. (* Psal. 3. 7. 4. 1. 5. 2. 7. 1. 5. 13. 3. 16. 2. 18 1, 2. 46. 19. 4. 22. 1, 8. 27. 1. 9. 38. 41. 22. 43. 4, 5. 51. 14. &c. Hab. 3. 18. Luke 1. 47. John 20. 28. &c.

So Gal. 2, 20. Christ liveth in me, and the life which I now live in the flesh, I live p. 153by the Faith of the Sonne of God, who loved me, and gave himselfe for me,

Likewise in those places where the faithfull professe their assurance of justification and salvation, as Iob. 13. 18, 19. 25, 26, 27. Psal. 103. 3. who forgiveth all thine iniquities, Psalm. 32. 5. Rom 8. 35. 38. 2 Tim. 1. 12.

Secondly, upon the Patrons of speciall Faith, the Papists doe presle divers inconveniences and absurdities.

As 1. If every man be bound to believe in particular his owne salvation, then it would follow that every man shal be saved; because no man is bound to believe an untruth: but the consequent is false, therefor the antecedent.

Answ. I have shewed before, that every man is bound upon paine of damnation to have the first degree of Faith, which is to give a firme assent to the promise of the Gospell, assuring salvation to all those that believe in CHRIST; but the second degree none ought to have, but they only who have the first; no man ought to apply the promise of the Gospell to himselfe, who hath not the condition of the promise, unlesse he will pernieiously deceive himselfe. For, as hee that believeth shall be saved: so he that believeth not, shal be condemned. p. 154Mark. 16. 16. If thou dost truly believe that CHRIST is the Saviour, thou art bound to believe, that he is thy Saviour: And so believing in CHRIST, and receiving him both by assent, and applycation, thou shalt undoubtedly be saved.

The second absurdity] 2. Those that have this speciall Faith ought not to aske the forgivenes of sinnes, which notwithstanding our Saviour teacheth his owne Apostles to aske. For they that have full assurance of the forgivenes of all their sinnes, ought not to aske forgivenes, unlesse they will dally with God, for nothing desireth that which it hath.

I answer. 1. that not all believers have full assurance; some are incipients, some proficients, some perfect or growne men in CHRIST. Those that are incipients, pray both that their sinnes may bee forgiven, and that they may have some assurance there of: proficients, and those that bee growne men, pray both that their sinnes may bee remitted; and their assurance augmented, for none are so perfect, but that their assurance may be increased.

2. As wee dayly sinne, so wee must dayly ask forgivenes, prayer being the meanes that GOD hath ordayned to that end.

Ob. Yea but saith the Papist; yee forsooth p. 155have already full assurance of the remission of all your sinnes, not only past, but also to come.

Answ. It is absurd to imagine, that sinnes be remitted before they be commited, and much more that we be assured they are remitted, before they be either remitted or committed; that indeed were a doctrine to animate, and to encourage men to sinne.

But howsoever the Pope somtimes forgiveth sinnes to come, yet God doth not; when God justifieth a man, he giveth him remission of sinnes past. Rom. 3. 25. As for time to come, we teach, that although Christ hath merited, and God hath promised remission of sinnes of all the faithfull unto the end of the world: Notwithstanding, remission of sinnes is not actually obtayned, and much-lesse by speciall faith believed, untill men doe actually believe and repent, and by humble and faithfull prayer renew their faith & repentance. For as God hath promised to the faithfull all good things; but how? Mark. 7. 7, 8. … them that ask that seek that knock: so also remission of sins. Neither is it to be doubted, but that remission of sin, though merited by CHRIST, though promised by GOD, though sealed unto us in the Sacrament of p. 156Baptisme, is obtayned by the effectuall prayer of those that believe and repent, for whom CHRIST hath merited it, and to whom GOD hath promised it in his Word, and sealed it by the Sacrament; even as the obtayning of the raine, which GOD hath promised, (1 Kings 18. 1. 41.) and the Prophet Elias had fore-told, is ascribed (Iam. 5. 16. 18.) to the effectuall prayer of Elias.

3. The third absurdity which the Papists put upon the doctrine of speciall Faith, is, that by it men are animated to commit all manner of sinne. As if it were no matter, how many, or how great sinnes a man doth commit, so long as he is assured by speciall Faith, that all his sinnes past, present▪ and to come, are remitted.

Answ. That which they say of sinne to come, is a malicious slander, as I noted before; but I answere: the practice of sinne (especially of any crime) and going on in the same without repentance, cannot possibly stand with the assurance of Faith. Neither can a man be assured of the forgivenes of any sinne, whereof he doth not repent: and much lesse can he be assured before hand of the forgivenes of that sinne which presumptaously he doth purpose to commit.

p. 157As for the doctrine of speciall Faith, I doe confidently professe, that there is scarce any one doctrine in all Divinity, of greater force and efficacy, either to encourage men to well-doing, or to preserve them from evill. For as I have shewed before, the more a man is assured of GODS love towards him in CHRIST, in forgiving his sinnes, and giving unto him eternall life; the more will his heart be inflamed with love towards GOD, and towards his neighbour for GODS sake; the more zealous will he be of GODS glory, the more thankfull for his mercies, the more desirous to please, the more fearefull to displease, the more carefull to obey him, the more ready when he hath offended to returne unto him &c. and therefore not without cause, chasidim. the favourites of GOD, who have experience and assurance of GODS speciall favour towards them, are every, where almost translated foreign, that is, godly.

3. Having thus by application of the promises to our selves (as having the condition thereof) attained to some measure of assurance, we are to be carefull to use all other meanes which GOD hath ordained, for the confirming of this assurance.

p. 158The first meanes is Prayer, both for the spirit of adoption, and for the encrease of our Faith.

As touching the former: forasmuch as speciall Faith is the work of the Holy Ghost, shedding abroad the love of God in our hearts; we are therefore to entreat the Lord that he would give us his Spirit (which he hath promised to give to those that aske him (Luke 11. 13.) the spirit of adoption, crying, that is, by whom we cry in our hearts Abba Father, Gal. 4. 6. Rom. 8. 15. testifying with our spirits that we are the sonnes of GOD; and if sons, then also heyers, heyers of God, and coheyers with Christ, Rom. 8. 16. 17. by whom we are sealed to the day of our full redemption, who also is the earnest of our inheritance, 2 Cor. 1. 22. Ephesians 13, 14. 4. 30.

And as for the other: because full assurance is the highest degree of speciall faith, unto which we do never so fully attaine, but that still more and more may and ought to be added; therefore we are to pray continually for the increase thereof, saying with the father of the Damoniack, Mark. 9. 24. I believe Lord, but help thou my unbelief and with the Apostles, Luke 17. 5. O Lord increase our faith. For as Augustine p. 159saith, fides fundit orationem, fusa oratio fidei impetrat firmitatem. (De verbis Do. serm. 36.)

2 Unto prayer we are to adjoyne repentance, for our sinnes; without which neither is our faith lively nor our prayers effectuall, the rather, because to it, and to the severall duties of it, as proper notes and evidences of a true faith, the promise of forgiveness is made; as namely to confession of our sinnes, to contrition in being displeased with our selves, and grieved for them, to deprecation in craving pardon for them, to an unfained desire and purpose to forsake them, and to practise the contrary duties. Yea if a man shall as truly desire to confesse his sinnes, to bewaile them, and to forsake them, as hee doth desire the forgiveness of them; such an one may undoubtedly be assured of the remission of them. For most gracious are the promises of God made unto penitent sinners, as Prov. 28. 13. Whosoever confesseth and forsaketh his sinnes shall have mercy, so Jerem. 3. 12, 13. Levit. 26. 40, 41. Hos. 14. 1, 2, 3, 4. 2 Chron. 7. 14.

More particularly, as I said, to confession, 1 John 1. 9. Job 33. 27, 28. Psal. 32. 5. Luke 15. 21.

To contrition. Mat. 5. 4. Psal. 34. 18. 51. p. 16017. Esay 57. 15. 61. 1, 2, 3. 66. 2.

To humble deprecation. Zach. 12. 10. Luke 18. 13. Hos. 4. 2.

To conversion unto God, and forsaking of sinne, Deut. 4. 30, 31. 30. 2. 10. Es. 1. 16, 17, 18. Jerem. 3. 1. 22. 18. 8. Ezech. 18. 27, 28. 30, 31, 32, 33. 11. Joel. 2. 12. Zach. 1. 3. Mal. 3. 7.

3. To prayer and repentance we must adde the diligent and conscionable hearing of the Word, by which Faith (Rom. 10. 17.) as it is at the first begotten, so it is nourished and encreased. 1 Pet. 2. 2.

4. Because Faith begotten by the Word, consisteth at the first in assent, without actuall application, therefore to the hearing of the Word is to be adjoyned the worthy receiving of the Sacraments, which were ordained to this very end, that those who have the …irst degree of Faith, may proceed to the second, and go on therein. Dost thou therefore truly believe, that Christ is the Saviour of all those that believe in him? the Sacrament, which thou receivest, is a pledge unto thee, and an assurance that he is thy Saviour; a pledge I say, communicated to the receivers severally, to assure every one that believeth truly according to the first degree of faith, that as certainly as he receiveth the Sacrament; p. 161so he is made partaker also of the thing signified, which is the participation of Christ, and all his merits to his justification and salvation.

5. To these we are to adde reading, meditation, conference, &c.

6. The practice of piety, or leading of a godly life making conscience of all our wayes, and walking upright before God. For hereby especially we are to make our calling and our election sure, 2 Pet. 1. 10. for hee that doth these things shall never be removed, Ps. 15. 5. And this is confirmed by the order and conjunction of justification and sanctification mentioned before (pag. 37.) More specially by brotherly love, 1 Iohn 3. 14. and the fruits thereof in giveing almes, Mat. 25. 35. 1 Tim. 6. 18. 19. and forgiving the offence of others, Mat. 6. 14. and therefore our Saviour teacheth us to use this argument in our prayer for the confirmation of our faith, Mat 6. 12. but more plainly, Luke 11. 4.

So much of the first doctrine.