A Cordial for a Fainting Soul, Sermon 1

A Cordial for a Fainting Soul · Sermon 1

p. 1LUKE 17. 5.

And the Apoſtles ſaid unto him, Lord increaſe our faith.

WHen the Jaylor fell down at the Apoſtles feet, Acts 16. 30. and ſaid, What ſhall I do to be ſaved? The Apoſtle anſwers, Beleeve in the Lord Ieſus Chriſt, and thou ſhall be ſaved. When Ruler feared, Chriſt ſaith, Be not afraid, onelyonly beleeve, Mar. 5. 36. When the poor man came for mercy for his ſon, Mark 9. 32. Chriſts tells him, If he could beleeve, all things were poſsible to him: When we pray, if we can but beleeve, we ſhall receive, we ſhall ſurely not fail. Many glorious things are ſpoken of this mother of graces, that faith ſeems to be the whole duty of man.

Demosthenes was askt, how many things were neceſſary for an Orator, he anſwers three; Firſt, action, ſecondly, action, thirdly, action; meaning, action was more than all: And when a certain Prince askt a great Commander, what was neceſſary for War; He anſwers him three things, money, money, money; meaning, that that is the ligaments and nerves of War. And truely, if any ſhould ask me, what is p. 2the unum neceſſarium, the one thing neceſſary for a Chriſtian, I would ſay, faith; if he ſhould ask me again, I would ſay, faith; if the third time, ſtill I ſhould ſay, beleeve: To the firſt, pray for …aith; to the ſecond, uſe faith; to the third grow and increaſe in faith. Faith and beleeving, is the whole duty of a Chriſtian, in a ſafe ſence; for it ſuppoſeth humiliation, and it commandeth newneſſe of life. Preparatory qualifications are but faiths harbingers, to prepare a room for faith; and the works of ſanctification are but faiths retinue, fed from Faiths table, and accordingly maintained as Faith is more or leſſe ſtrong, and able to maintain them. This hath made the Devil more beleaguer the caſtle of Faith, then all the other petty holds (comparatively) that chriſtian maintaineth againſt him: That as the King of Aram, 1 King. 22. 31. ſaid to his thirty and two Captains over his chariots; Fight neither with ſmall or great, ſave onelyonly againſt the King of Iſrael; ſo the Devil ſeems to make it his great deſigne to fight, and to have given it as his ſole or chiefeſt injunction, to the Captains of his Chariots, to all his forces, and all his inſtruments, to fight neither with ſmall nor great, but onelyonly against the King of graces the Chriſtians Faith. Now all of Faith is, Firſt, either the Doctrine of Faith; Or ſecondly, the practice of Faith; The Devil hath muſtered his forces againſt both; firſt, againſt the Doctrine of Faith. It is a note of Chemnitius (as learned an obſerver of hereticks and hereſies, as any) that there have been more dangerous hereſies about the Doctrine of Faith, then any one Doctrine in Chriſtian Religion: He knows dirt in the fountain, will pollute the ſtreams. Secondly, p. 3Nor hath he leſſe, but indeed far more malice againſt the practice of Faith; he underſtands well enough, that it is not knowing and having but acting Faith, that doth the Chriſtian good. This makes him do what he can, to perſwade the ſoul to reſt in a falſe faith, and hinder the ſoul from beginning to act a true Faith, or darken the ſouls ſence of Faith; or if all will not do, yet he will turn every ſtone to hinder the growth, and increaſe of Faith; that every Chriſtian had need with the Apoſtles here pray, Lord increaſe our Faith. The occaſion of theſe words, is an hard leſſon, that chriſt had been teaching his Diſciples, ver. 3. 4. concerning forgiving injuries, they must forgive four times in a day; upon this the Apoſtles ſay unto the Lord, increaſe our Faith. The words are a prayer, in which you may obſerve,

1. The Supplicants, the Apoſtles.

2. The Supplicated, the Lord.

3. The Supplication, increaſe our Faith.

We may conſider the prayer, either in it ſelf, abſolutely, or with the former words, relatively: Relatively, and ſo we may learn this Doctrine,

Firſt, That hard duti…s and ſtrength to them, muſt be 1done and got by prayer from God. 2. Mark what they pray for, as the means to convey ſtrength into their ſouls to this duty, That is Faith: note,

Secondly, That Faith in the ſoul, is that which quickens 2and inſtrumentally strengtheneth the ſoul to difficult duties of obedience, and eſpecially to this duty of forgiving injuries.

Thirdly, If we conſider the words in themſelves 3abſolutely, as a prayer, we may not theſe things.

p. 41. That even the Apoſtles had need pray: they are not got beyond prayer the beſt of Chriſtians are under the duty of prayer.

2. They ſay to the Lord, All our prayer ought to be directed to God.

3. The prayer it ſelf is, Lord increaſe our Faith, for an increaſe of Faith; in it we have ſomething ſuggeſted and implied, and that is, That they were ſenſible their faith was weak: The best of Chriſtians are and ought to be ſenſible, as of their imperfection in all graces, ſo eſpecially of the gra…e of Faith. 2. We have ſomething here expreſt, they pray for an increaſe of Faith: Firſt, they pray to God [to the Lord] It is God onelyonly that can increaſe Chriſtians Faith: they pray for it, The way for us to have our Faith increaſed from God, is to pray to him.

Laſtly, the Apoſtles pray, Lord increaſe our Faith. It is the duty, not onelyonly of the weakest, but even of the ſtrongeſt Chriſtians, as to be ſenſible of weakneſſe, ſo to labour and pray for the increaſe of their Faith. I intend not to handle all theſe in their order, but to pick out one of them, be build a large diſcourſe upon: I ſhall pitch upon the eighth.

The Apoſtles praying for their increaſe of Faith, argued their ſence of the weakneſſe and imperfection of their Faith.

The Doctrine is this: Doctr.That as the beſt of Chriſtians have weakneſſe and imperfection in their Faith, and it is their nature to be ſenſible of it, yea and their duty …, ſo it is alſo their duty to labour and ſtrive against it. This I might make good from Scripture, from ſeverall places in the ſeverall Branches.

1. They may have weakneſſe and imperfection p. 5in their Faith, Mat. 6. 30. ca. 8. 26. ca. 14. 31. in all which places, Jeſus Chriſt, checks even thoſe which were his Diſciples, for their little Faith; and yet in checking them for little Faith, he acknowledgeth they had ſome Faith. So,

2. For the ſecond Branch, it were eaſie to prove, that the childe of God will be ſenſible of the weakneſſe of its grace, eſpecially this grace of Faith; take but one inſtance of it, Mar. 9. 24. Lord I beleeve, help my unbelief, and ſo 1 Cor. 13. 9. 12.

And for the third Branch, that they will labour and ſtrive againſt it, he prayed, Lord help my unbelief, Mar. 9. 24. The Apoſtles pray, Lord increaſe our Faith; to which we may adde that known place, Phil. 3. 13. I count not myſelf that I have attained to it, but one thing I do, I forget that which is behinde, and indeavour my ſelf to that which is before, &c. Beſides, the experience of the children of God is abundant proof, for every particular. I might alſo give many reaſons: Firſt, why the Faith of Gods children is weak. As,

Firſt, Becauſe the state of mortallity is imperfect, 11 Cor. 13. 9, 10, 11, 12.

Secondly, Becauſe of the inconſtant condition of a 2gracious heart h…e: It is not alwayes high water, or full moon, in a gracious heart; the ſun will be in the eclipſe ſometime, and the moon in the wane. Now we ordinarily beleeve by ſight, it is an hard thing to make Faith out-run the eye, Ye have ſeen (faith Chriſt) therefore you beleeve, Joh. 20.

Thirdly, Another cauſe may be the multitude of 3our renewing corruptions: The bowl of Faith runs nimbly, if the ground of the ſoul be even, but ſo p. 6long as the ground that it runs on is rugged, we muſt expect Faith ſhould meet with rubs, and be a ſhort caſt ſometimes, and ſometimes more home. Doubts and fears are rubs in the way of Faith, and all Chriſtians know, that they are the creatures of mortallity, and the attendants of corruption. There is a great deal of reaſon you ſee, why the Apoſtles Faith ſhould be weak, In many things we ſin all, and the more we ſin, the leſſe we beleeve.

There is much reaſon too may be given, why the weak (if true) beleever ſhould be ſenſible of his weakneſſe. As,

1Firſt, If we conſider, that it is his work to be conſtantly laying his heart to his eye: The workman, by laying the timber to his eye, often ſees, how far it differs from the ſquare; the Chriſtian, by laying his heart to his eye, ſees the crookedneſſe of it, and how much it wants, and the irregularity in the beſt Chriſtian in not ſo little, but the examining eye will diſcover it eaſily.

2Secondly, If we conſider, that as the beleever lays his heart to his eye often, ſo he lays the ſquare to his heart alwayes: The Carpenters eye may deceive him, if he thinks it doth, he lays the ſquare to it, and that mends the errour of his eye; The ſquare of a Chriſtian is Gods Word, the Chriſtian lays it to his heart, conſidering how much faith that requires, and diſcovering how much diſagreement there is between his heart and that, Pſal. 119. 105. Thy word is a light to my feet, and a lanthern to my paths, Pſal. 19. 11. By the judgement of the Lord, David was made circumſpect. And,

3Thirdly, if we conſider that the Chriſtian is not ſelf-opinionated: p. 7He cares not for falſe glaſſes, and is more apt to behold his graces in a diminiſhing then a multiplying glaſſe; the ſincere Chriſtian concerning himſelf, is as ready to miſcall a mountain a mole-hill, as the hypocrite is to misjudge every molehill a mountain; almoſt as ready to miſcall his good evill, as the other to nickname his evill good.

And for the third Branch of the Doctrine, That as it is the duty of Chriſtians to be ſenſible and groan under the defect of Faith, ſo it is their duty (and they will) not ſtand still but ſtrive and pray for an increaſe of it, Much reaſon might be given for that too: As,

Firſt, From the nature of the ſpirit of God that worketh 1and dwelleth in them: Faith is the ſpirits work, 1 Cor. 12. 9. Fleſh and blood never revealed it. Now the ſpirit is a quickning ſpirit, 1 Pet. 3. 18. It is life, Rom. 8. 10.

Now where there is a principle of life, there will be growth: It is a working ſpirit, that phraſe we have often, The ſpirit which worketh in you, &c. Now the ſpirits work is not to undo what it hath done, but to work further and more.

Secondly, If we conſider The end of the Chriſtian 2in the acting of all his graces, Phil. 3. 13. The Apoſtle expreſſeth it fully: Perfection is his butt, he knows he muſt draw his bow with all his ſtrength, and his arrow to the head, if he means to reach the butt, and he ſhall not hit it neither. The Chriſtians voice is, Heb. 6. 1. Let us go unto perfection. It is the hypocrite ſets himſelf bounds in Religion, and ſayes hither will I go and no further. And to adde no more,

Thirdly, The Chriſtian knows, that the more he hath 3of Faith, the more he hath of Christ: he knows that p. 8there is a depth of ſweetneſſe in Chriſt, that can never be …adomed; ſomething more to be underſtood when he underſtands as much as he can of him; when the ſoul hath as much as its narrow hand can graſp of him, whole Chriſt is too big to be encloſed in mortall arms: Now the ſoul knows that Faith is the hand muſt ſqueeze that eſſence of ſweetneſſe, the arm that muſt claſpe him, and he knows that the longer his arm of Faith is, the more he ſhall graſpe of him, though he ſhall never be able to comprehend immeaſurable Chriſt, Eph. 3. 16, 17, 18. This makes him alwayes complain of his dwarfiſhneſſe, that his hand of Faith is not big enough, and his arm of Faith is not long enough, he cannot get in ſo much of Chriſt into his ſoul as he would do; this makes him pray for an increaſe of Faith, and ſo often complain of the ſhortneſſe of his arm, he cannot beleeve as he would: This makes him ſay with our Apoſtle here Lord increaſe my Faith.

I come now to the application: and here is matter of Conſolation and Exhortation.

For all Chriſtians,1. Conſ. eſpecially thoſe that are moſt ſenſible of the weakneſſe of their Faith. There have been and are more dwarfs beſides thee Chriſtian; Perfection is a white was never hit, the beſt archers come an handfull ſhort. It is indeed the mark at which every one ought to levell his arrows, but all the ſouls of Chriſtians, like the arrows of Ionathan, have flown, ſome over into glory, ſome ſhort, ſome on this hand, ſome on that, none hath hit the mark. Be of good comfort Chriſtian, weak Faith is Faith, little ones are true children of the Father, that caſts none away that comes (though creeping) to him: Heaven p. 9hath room for babes as well as men. A childe may pull the latch of heavens door, and go in, and be welcome to the knee of the King of Glory, to the boſome of him, Iſai. 40. 11. Who feeds his flock like a ſhepheard, and carries the lambs in his boſome. Jeſus Chriſt hath his arms full of tender ſucking lambs, or at leaſt, that were ſo upon the earth. The youngeſt Chriſtian, if he be an heir, is of age to take up his land in heaven, nonage is no bar. The Garden of God hath more ſlips then old ſtocks in it, now indeed they are become ſtocks, but here they were but tender ſlips while Chriſt took them up out of the land of grace and tranſplanted them. But,

Secondly,E…hor. Is it ſo, that the beſt of Chriſtians have but a weak Faith, in compariſon of that perfection we ought to aſpire to, and that it is the duty of Chriſtians to be ſenſible of it, and pray, and ſtrive againſt it? Let us all then look upon it as our duty; Let us pray, Lord increaſe our Faith; Let us ſtrive after that we ſhall never attain to, even perfection, Heb. 6. 1.

Now here many directions might be given.

The firſt I will give ſhall be to remove thoſe things which hinder the growth of it, as ſcruples, cavillings, &c. From hence ſhall I take my riſe, for a ſubject which with the bleſſing of God I do intend for ſome time to inſiſt upon, to ſatisfie the ſouls of ſome poor Chriſtians, in thoſe ſcruples which may perplex them, touching this grace of Faith.

The removing of which, will not a little conduce to the increaſing of this grace in their ſouls: I will begin with the firſt. And here though I ſpend many Sermons, I truſt I ſhall not be tedious, having intended p. 10to make it my work, in theſe Lectures to ſatiſfie doubting Chriſtians in caſes of conſcience, and to begin with thoſe which concern this radical grace at which the Devill bends ſo much of his force and malice.

Therefore wouldeſt thou grow in Faith,Direct. 1. remove thoſe ſcruples which hinder the beginning and progreſſe of Faith in thy ſoul.

There are two notes of a weak Faith, in a gracious ſoul.

1. A ſence of no Faith.

2. A fear of a falſe Faith.

Firſt, A ſence of no Faith. Many a ſoul doth beleeve, that perſwades it ſelf it neither doth nor ought to beleeve; you ſhall often meet with Chriſtians, and eſpecially in the beginning of their converſion, that will cry out, O they cannot beleeve, nay what have they to do to beleeve? Faith were but a preſumption in their ſoul if they could hatch it up: Or if not ſo,

Secondly, Yet you cannot make them think that they do beleeve, no, Faith and they are ſtrangers, &c.

Now as it is in the diſeaſes of the body, the cure is ſcarce wrought untill the cauſe be firſt diſcovered and removed; ſo it is likewiſe in the troubles and diſquietments of the ſoul, we ſhall ſcarce be able to remove them out of the ſouls way, unleſſe we firſt finde how they came there, and if we can but truely underſtand the cauſe we ſhall eaſily remove the effect.

In generall, we muſt know theſe complaints are to be underſtood concerning the Acts of Faith. I dare not, or cannot, or do not [beleeve] that is, apprehend p. 11and apply, and reſt upon Chriſt as my Saviour. We ſpeak not of Faith as it is an infuſed habit, and the gift of God to us, but as it is an inherent grace, and operative in us. Now then we will,

1. Enquire what the cauſes of ſuch complaints in gratious ſouls may be.

2. We will conſider, how to ſatisfie the ſoul in ſuch troubles and ſcruples.

For the firſt complaint, I cannot, I dare not reſt upon Chriſt and beleeve in him: There are many cauſes of it which I ſhall ſpeak to.

One ordinary cauſe of it is,Scrap. 1. The ſouls to much eying of preparatory qualifications. I do not ſay the ſouls eyeing, but the ſouls too much eying of them.

Hence it is, that if you ask a poor ſoul under that trouble, whats the reaſon thou dareſt not reſt thy ſelf upon Chriſt? Faith is a pretious flower, that grows as well in the pooreſt beggars, as the greateſt Princes, garden: The meaneſt arm may as boldly lean on Chriſts ſhoulder, as that which is gayed with goldlace. Alas (ſaith ſuch a poor ſoul) Gods juſtice proceeds according to method: Firſt, he uſeth to pull down, and then to exalt; Firſt, to lay the ſoul low licking the dust, then to ſay to it, I am thy ſalvation. Alas, I was never enough humbled! I never ſaw hell yet; would God rend my heart in pieces, I could beleeve he would bind it up; would he humble me, &c.

Now in order to the ſatisfaction of a ſoul under this trouble it would be firſt enquired,

1. Whether humiliation goeth before Faith, or no.

2. If it doth, what may comfort a ſoul under this affliction of ſpirit, and what it ought to do in relation to its peace.

p. 12For the firſt, it is a queſtion variouſly toſſed, and determined, underſtood, and concluded in theſe times, in which God hath caſt our lot; ſome utterly denying any ſuch work, ſome too eagerly contending for meaſure, ſome limitting Gods dealings, others misinterpreting, if not wilfully miſtaking, the terms. It will not therefore I truſt be a loſt labour, firſt, to enquire the truth of that queſtion, which is ordinarily thus termed.

Queſt. Whether Faith goeth before Repentance, or Repentance before Faith.

Now for the fuller determination of it, I ſhall firſt explane the terms, Then conclude the truth, and prove it by Scripture and Reaſon, And laſtly, anſwer thoſe Objections ordinarily made againſt it.

Firſt, I will ſpend a little time to open the terms, which (when rightly explaned) I am confident will put the queſtion out of queſtion, to thoſe Chriſtians that have any experience of the Lords dealings: for the ambiguity of every term, hath onelyonly darkned the clearneſſe of this truth.

1Firſt, let us underſtand what is meant by Faith, both in the kinde, and in the act. There are divers kinds, and divers acts of Faith. There is an hiſtoricall Faith, which conſiſts onelyonly in the knowledge and aſſent to the truth of an Hiſtory, There is a Faith of miracles, There is a temporary Faith, and there is a true juſtifying Faith. The queſtion is onelyonly to be underſtood of the latter, which hath alſo ſeverall Acts. Firſt, …: Secondly, Relyance: Thirdly, Perſwaſion. The queſtion is to be underſtood of the ſecond Act, Whether God gives the ſoul power, comfortably and truely, to relye upon Chriſt, and p. 13the promiſes for ſalvation, before he hath wrought repentance in the ſoul.

Secondly, the term Repentance, is ſubject to ambiguity 2too. Repentance is ſometimes taken largely for the whole work of converſion, and ſo Godly ſorrow is an effect of it; ſometimes ſtrictly; and when we ſpeak of Repentance in the queſtion, we onelyonly underſtand the firſt parts of it, conſiſting in conviction, contrition, and humiliation, by which the ſoul is carried out into a loathing of it ſelf, both for its ſins, and in its righteouſneſs: And the queſtion is, Whether God doth not work in a ſoul, a ſorrow of heart and loathing of it ſelf for ſin, before the ſoul hath power to reſt upon Chriſt, for ſalvation, and relye upon him as its Saviour.

Laſtly, we muſt ſafely underſtand what is alſo 3meant by going before: Firſt, we do not underſtand [by going before] a precedency in Gods hidden operation; he at once infuſeth the habits of grace into the ſoul: But ſecondly, by going before, we underſtand a going before in a gratious Act, and in a comfortable apprehenſion. Neither farther is the queſtion to be underſtood, as if we thought Humiliation went before Faith, as a work wrought by our own ſtrength. We acknowledge Humiliation to be a work of Gods ſpeciall grace in the ſoul. And the queſtion is plainly thus,

Whether God ordinarily gives a poor ſoul power to act Faith, by relying upon Chriſt, and the promiſes of life and ſalvation, before, in ſome meaſure, he hath brought the ſoul to be ſenſible of its loſt and undone condition?

We ſay he doth not.

We will grant to our Brethren that are unſatisfied concerning this truth,

p. 141Firſt, That a man must beleeve, before he can mourn: But how? not by any ſaving act of juſtifying Faith. He muſt beleeve there is a ſin-pardoning Saviour, that hath fulneſſe and freeneſſe of mercy, and enough in his fulneſſe for him; and that, though he hath ſinned, yet there is hope in Iſrael concerning this thing. Then he puts his mouth in the duſt, if ſo be there may be hope.

2Secondly, we will eaſily grant, that a man muſt have ſaving and juſtifying Faith, before the work of repentance and humiliation will be perfect in his ſoul: As we maintain it to be a precedent work, ſo we denye it not to be a ſubſequent effect.

3Thirdly, we will grant, that it is not a work to be done by our own ſtrength, it is Gods work, onelyonly our diſpute is concerning Gods uſuall order in working. The ſame ſpirit that works a power in the ſoul of dependence upon Chriſt, takes alſo away the heart of ſtone, and gives an heart of fleſh.

4Fourthly, we will grant, that the habits of theſe graces are both together in the ſoul. We onelyonly queſtion which God gives the ſoul power to act firſt.

5Fiftly, We diſpute not concerning the meaſure, but concerning the thing. We do not queſtion, whether the ſoul muſt be thus far, or thus much, or thus long humbled, before God will give it power to act Faith, by a comfortable reliance on Chriſt. We onelyonly ſay it muſt be humbled.

6Sixtly, We do not limit the workings of God, and ſay it is ſo neceſſary on Gods part, that he cannot give the ſoul power comfortably to apply Chriſt and the promiſes: but we ſay, it is not his uſuall courſe and ordinary may of diſpenſing grace, to do it. Yet his dealings are various, p. 15he works not alike to all; he may, and ſometimes doth go out of his beaten road. The queſtion is not concerning a neceſſity on Gods part, but onelyonly concerning a neceſſity on our part; not concerning his miraculous power, but his gracious will; nor concerning any extraordinary operation, but concerning his ordinary way of diſpenſations. This is the queſtion truely ſtated, which I ſhall endeavour to maintain as a truth of God, in this following poſition.

That God in his ordinary way of diſpenſations of ſpeciall Grace,The queſtion … ſtated. doth not give a poor ſoul power to apprehend Chriſt, as its Saviour,The Negative part maintained. and accordingly to reſt and relye upon him for ſalvation, before in ſome meaſure or other he hath brought ſuch a ſoul to be ſenſible of its loſt condition by Nature, and humbled it for its going a…ray from him.

This I ſhall labour to make good, From Reaſon, Scripture, and Experience; and clear from thoſe Objections, and Arguments, brought againſt it.

Firſt, The ſoul cannot come into Chriſt, till it be gone 1out of it ſelf, nor can the ſoul know that Chriſt is come into it, till is knows it is gone out of it ſelf. The reaſon of the latter is plain, for it is impoſſible the ſoul ſhould know that to be which cannot be. But Chriſt cannot come into a full ſoul. Now the ſoul is not gone out of it ſelf, not will it go out of it ſelf, till it ſee the danger of continuing in it ſelf; this danger works fear, this fear ſorrow, and this ſorrow is humiliation.

Secondly, Chriſt will onelyonly come into ſuch a ſoul, and 2give ſuch a ſoul power to reſt, and relye upon, and comfortably to apprehend him, as will prize him. But till the p. 16ſoul be humbled, it will never prize Chriſt. For the firſt, that Chriſt will onelyonly come into ſuch a ſoul as hungers and thirſts after him, it is plain by the many promiſes made to ſuch. But that ſoul that is not emptied of it ſelf, it is impoſſible but it ſhould loath Chriſt, according to that of the wiſe man, Prov. 27. 7. The full ſoul loatheth the honey comb. The Apoſtle ſaith, To you that beleeve he is precious. If Chriſt be not precious to the ſoul, the ſoul doth not, will not, cannot, beleeve in him. Now ſo long as ſin is ſweet, and luſt ſweet, how ſhall Chriſt be ſweet to the ſoul? Is Chriſt and ſin both of a taſte, think we? What fellowſhip hath light with darkneſſe? (ſaith the Apoſtle) If Chriſt be precious to them that beleeve, then certainly ſin muſt be bitter to them that beleeve, if light and darkneſſe be contrary as the Apoſtle ſpeaks. But Chriſt is precious to them that beleeve.

3Thirdly, That ſoul can never be willing to reſt upon Chriſt, that is not willing to leave ſin, for ſin and Chriſt are contrary: and it is impoſſible for a man to pleaſe his luſts and Chriſt too, You cannot ſerve God and mammon. Now it is impoſſible that the ſoul ever ſhould leave ſin (which is naturall unto it) and imbrace Chriſt, (whoſe goodneſſe and ſweeneſſe ſomething more then nature, more then fleſh and blood muſt reveal) before it be convinced, that ſin is vile and bitter. A reaſonable creature is acted by reaſonable principles. Nabal could ſay, Shall I take my bread, and my water, and my fleſh, that I have killed, for my ſhearers, and give it unto men whom I know not what they be. Who is David? and who is the ſon of Jeſſe? (ſaith he) The figtree in Iothams parable ſaith, p. 17Shall I forſake my ſweetneſſe and my good fruit? and go to be promoted over the trees. So ſaith a poor ſoul when it is proud, who is Chriſt? and who is the Son of God that I ſhould leave all? Sacrifice my luſt and my corruptions unto him? What! (ſaith the proud ſinner) ſhall I forſake my ſweet luſt and ſweet corruptions, to yeeld to Chriſt? The ſoul muſt be convinced that ſin is evill, yea, and the greateſt evill, or it will never imbrace good. Now it is impoſſible that the ſoul ſhould be really convinced, that ſin is the greateſt evill, and God the greateſt good, but the ſoul will be grieved, that it hath forſaken the fountain of living waters, the greateſt good, to cleave to the greateſt of evils. But why ſhould I dive into the diſpenſations of God, by the bucket of reaſon? Let us ſee what Scripture and experiences of the Saints of God, recorded in Scripture, tell us, Mat. 21. 32. And ye when you had ſeen it, repented not afterward that you might beleeve: A learned and pious commentator [Zuinglius] hath this note upon this Text, Grace and mercy exhibited to the world in Chriſt, is not eſteemed by thoſe who do not feel their ſins and grieve for them. Chriſt complains in the Text, that they would not repent that they might beleeve, not that they would not beleeve that they might repent. Will you know to whom the promiſes are made, for whom Chriſt comes, and to whom he comes. Iſa. 55. 1.Isa 55:1He came to ſeek that which was loſt. He came not to call the righteous, Mat. 5. …, 4, 6. and 11. 22.Matt 5but ſinners to repentance. He is a Phyſitian, and he tells us, The whole need not the Phyſitian, but the ſick. Rev. 21. 6.Rev 21:6He hath told you, that He fills the hungry with good things, Mat. 9. 12.Matt 9:12but the rich he ſends empty away. He hath pronounced them Bleſſed that p. 18mourn, Luk. 19. 10. and 15. 4. 6.Luke 19:10Luke 15:4Luke 15:6for they ſhall be comforted, that are poor in ſpirit, for their is the Kingdom God; that Go out weeping, Mat. …5. 24Matt 5:24and carring precious ſeed, Pſal. 126. 6.Ps 126:6for they ſhall return rejoycing, and bring their ſheaves with them. Now certainly, if Chriſt Jeſus onelyonly came into the world for ſuch, and none can have any aſſurance that Chriſt came to ſave him, till he hath diſclamed his own righteouſneſſe, and is convinced he is a miſerable loſt creature, Surely then they cannot beleeve before, for Faith is the uniting grace that knits the ſoul to Jeſus Chriſt.

Secondly, If the promiſes onelyonly belong to ſuch as hunger and thirſt, as are weary and heavy laden, and do not belong to them before they are ſo, then certainly they cannot beleeve before they are weary and heavy laden. For the ſame inſtant that the ſoul beleeves, and is married to Chriſt, the ſame inſtant are the promiſes intailed to the ſoul, being its proper jointure, Gal. 3. 22. Eph. 1. 13.

Thirdly, If the bleſsing onelyonly belong to ſuch, ſurely they muſt be ſuch before they can act Faith, or elſe a beleever may be in the ſtate of condemation, and under the curſe. But to ſuch is the bleſsng pronounced, Mat. 5. 3, 4, 6.

Infinite Arguments might be drawn from Scripture: Shall we ſee a little experience. Let us ſearch out Gods ordinary dealings, to whom hath he revealed himſelf in any comfortable apprehenſion? what beleevers can we finde in Scripture, who in coming to Chriſt had not their feet dipt in bitter waters? Shall we take that troop of converts at Peters Sermon? Act. 2. 37. They were pricked in their heart, and ſaid unto Peter and to the rest of the Apoſtles, p. 19Men, and brethren, what ſhall we do? O loſt undone creatures? what ſhall we do? Act. 16. 29. The Jaylor came trembling before Paul and Silas, and fell down at their feet, and ſaid, ſirs! what must I do to be ſaved. Take the great convert Paul, Act. 9. what aſtoniſhing ſorrow was he ſwallowed up in? he was even humbled to the grave before you read of his Faith: Let every Chriſtian examine his own experience, whether ever he ſhould have received, or prized Chriſt, if he had not firſt been ſtrucken with the ſence of his own miſery. Enough hath been ſaid for it, let us hear a little what can be ſaid againſt it.

1. Obj. No man will be humbled except he beleeve what ſhall make me run to God and mourn, except I beleeve he will pardon?

Anſw. We do not diſpute of any Faith, but a juſtifying Faith. To beleeve, and be perſwaded I may be pardoned, is not a diſtinguiſhing act of a juſtifying Faith, this was granted before; tis one thing to beleeve I may be pardoned, ſo may an hypocrite, Tis another thing to beleeve I am pardoned, or to relye on Chriſt for pardon, this is proper to a juſtified perſon, nor can he beleeve he is pardoned till he is humbled.

2. Obj. Repentance is the effect of Faith, now the cauſe must alwayes go before the effect?

Anſw. We diſtinguiſhed before of Repentance: Repentance hath two parts. The averſion of the ſoul from ſin, and the converſion of the ſoul to God; the latter part of it is onelyonly an effect of Faith, the former part of it, the turning of the ſoul from ſin, is alſo an effect, but not onelyonly an effect, it is begun before Faith, though it be not ended till our p. 20life be at an end. Secondly, The turning of the ſoul from ſin, and the imbittring ſin to the ſoul, is an effect of Faith, or rather a conſequent of Faith, viz. a generall common Faith in the beginning, but not alwayes a conſequent of ſaving juſtifying Faith.

3. Obj. Chriſt must work this humiliation, or it is good for nothing: now if Christ be in the ſoul working humiliation, then there is Faith: Therefore Faith muſt go before humiliation.

Anſ. Firſt, Though Chriſt work this humiliation in the ſoul, yet it doth not follow that Chriſt is in the ſoul, for it may be a work of common grace, and Chriſt is not in every ſoul upon which his common grace works. But ſecondly, to anſwer more fully, I am of the minde of Maſter Shepheard, and Maſter Hooker, that although there be an humiliation which is indeed the work of common grace, which an hypocrite may have, yet there is an humiliation which is the work of ſpecial grace, and that this likewiſe precedes the exerciſe of Faith: And although it is true, that Chriſt cannot be in the ſoul, but in the ſame inſtant the ſoul is in Chriſt, for Faith is the marriage grace, yet it doth not follow, that the ſoul is inabled by an act of Faith to apply Chriſt to it ſelf, aſſoon as Chriſt is in the ſoul, and the habit of Faith is infuſed into the ſoul; and therefore the queſtion is ſtated, not concerning the habit of Faith, but concerning the act of Faith; viz. Whether God gives the ſoul power to receive, relye upon, and apply Chriſt, or receive any comfortable apprehenſions of Chriſt, and the ſoul in reſpect of us (who can onelyonly judge of the habit by the act) cannot be ſaid to have Faith, before it hath acted humiliation p. 21or repentance: The queſtion is not which the ſoul muſt have firſt, in reſpect of Gods gift, but which it acts firſt for our apprehenſion.

4. Obj. The preaching of this puts ſouls upon di…pair, and hinders Faith, they do not beleeve, becauſe they cannot finde that they are ſo humbled as God requires.

Anſ. 1. The ſun muſt not be hid, becauſe it hurts fore eyes: What is the truth of God muſt not be concealed, becauſe wicked men and ſeducers grow worſe and worſe.

Secondly, No …oul that is elected can diſpaire, if God hath given them to Chriſt, the Devil ſhall never pluck them out of his hand; the word muſt be preached, though to ſome it muſt prove the ſavour of death unto death: To the Gentiles fooliſhneſſe.

Thirdly, We do not ſay, they muſt repent to ſuch and ſuch a degree, mourn ſo many tears; we diſpute not how much ſorrow there muſt be, but maintain there muſt be ſome.

Fourthly, True ſorrow ought not to hinder Faith, for the end of it is onelyonly to bring the ſoul to be willing to exerciſe the grace of Faith, by comming to Chriſt, reſting and relying upon him for ſalvation, &c.

5. Obj. But God works not his acts of ſpeciall grace after the manner of men, he works them together, therefore faith and repentance are together wrought.

Anſ. We diſpute not how God works them, but how the ſoul acts them, not which is in the ſoul firſt, but which appears out of the ſoul firſt. Iacob and Eſau may be twins, and in their mothers womb together, but ſhall it therefore follow that they ſhall p. 22come out together? may not Eſau put out his hand before Iacob, and be ſeen firſt by the mother and world too?

6. Obj. But this is to take away free grace, to ſay God will not ſave a poor creature before it be thus and thus humbled.

Anſ. 1. It is not to take away the freeneſſe of grace, but to teach men to take heed, that they do not turn the grace of God into wantonneſſe; it does not deſtroy free grace, to enjoin qualifications and conditions of Gods own making.

Secondly, You may as well ſay it deſtroyes free grace, to ſay, none ſhall be ſaved but thoſe that beleeve, which is the expreſſe language of Scripture, He that beleeveth not is damned already.

Thirdly, Free grace is eſtabliſhed hereby: For, 1. Is it not free grace to give a ſoul Chriſt, if it will but mourn and be humbled and beleeve? is it not a free gift to give a kingdom unto me, upon condition I will throw away a knife, with which I was about to cut my own throat? 2. We do not ſay, that this humiliation and precedent ſorrow, doth deſerve any ſuch free grace for the performance of the action, therefore the grace is ſtill free. 3. We ſay, that free grace works this humilation, a man can as well break a rock, as break his own heart without the work of this powerfull ſpirit, and the ſpirits operations are free, even like the winde that blows where it liſteth, Ioh. 3. 8. We exalt free grace, and make it yet more free; onelyonly we would not have men turn the grace of God into wantonneſſe to their own confuſion, and therefore their vain objection that this brings us again under the covenant of p. 23works, (do this and ye ſhall live) falls in pieces of it ſelf; for we neither hold that it is in the power of any creature to do this, to break his heart and mourn for ſin, nor yet that any ſhall merit any ſalvation by doing of it: we abhor that doctrine of merits, that God juſtifies either for any works of grace acted of our own, or for the merit of any graces which he hath infuſed into us.

7. Obj. But when the Iaylor asked Paul, what ſhall I do to be ſaved? he doth not ſay, mourn and be ſaved, … faſt and pray and be ſaved, but beleeve and be ſaved; and when we read of the converſion of Lydia, we do not read, that ſhe had any ſuch humiliation as theſe Legalliſts talk of, the text onelyonly ſayes, that God opened the heart of Lydia.

Anſ. 1. To that of the Jaylor, it is true, that Paul doth not ſay, mourn and be ſaved, &c. Paul had learned more wiſedom then to afflict the afflicted; the Text ſayes, He came trembling and fell at the Apoſtles feet. Now the Apoſtle ſeeing him thus amazed with terrour, bids him beleeve, and though he knew not what to do, yet he might be ſaved; and how this proves that there is no need of humiliation, let the diſcreet reader judge, becauſe when the Jaylor was ſo terrified that he was ready to dye, Paul doth not bid him ſtill be humbled, but beleeve, therefore there is no need of humiliation. It is plain out of the Text, that his humiliation although it was ſudden and ſhort, yet it was ſtrong: Firſt, It made him tremble and fall down at the Apoſtles feet: Secondly, it wrought fully to its appointed end, to beat the ſinner out of himſelf, Sirs! ſaith he, W…at ſhall I do to be ſaved? I know not what to do, is p. 24implied, for if he had known what to do, he would never have askt, what ſhall I do?

8. Obj. But ſome will ſay his trembling and falling down, was for fear the priſoners were gone.

Anſ. That is cleared out of the Text, Paul had cried unto him, Do thy ſelf no harm for we are all here, after all this cometh his trembling, and crying, what ſall I do? But ſecondly, we may ſhape another anſwer to it, Paul ſaith to the Jaylor, only beleeve and thou ſhalt be ſaved; beleeving doth here include humiliation, Faith is an act of an humbled ſoul, and no ſoul will or can beleeve, that hath not been truly humbled; therefore the great hurt that thoſe do, that preach down humiliation under a pretence of preaching up Faith, is dealing too deceitfully with peoples ſouls: Firſt, Preaching onelyonly Faith, Secondly, Perſwading them that a ſinner as a ſinner, drunkard, whoremunger, &c. is the ſubject of Faith, and not a ſinner as an humbled ſinner. For the example of Lydia and the Eunuch, which is all, that there is any pretence to boaſt of; We anſwer,

Firſt, That God opened her heart without any knocking, is eaſier for us to denye then for them to prove.

Secondly, (ſaith Maſter Shepheard) Theſe were examples of ſouls converted unto God before, who did beleeve in the Meſsias, but did not know that this Ieſus was the Meſsias, which they ſoon did when the Lord ſent the means to reveal Chriſt, ſo that it doth not follow ſhe had never ſorrowed becauſe ſhe did not the… ſorrow, vid. Shepheard, Sound beleever, p. 54.

Thirdly, In examples recorded in Scripture (ſaith he) of Gods converting grace, do not think they had no ſorrow for ſin, becauſe it is not ſet down in all places, p. 25and quoteth, 1 Tim. 1. 13, 14. Paul was a perſecutor, but the Lord received him to mercy, doth it follow therefore he was received without humiliation? ſee the contrary, Act. 9.

Fourthly, Gods works are not alwayes alike in all, therefore in ſtating the queſtion: I put in (in Gods ordinary way of diſpenſations) Elijah went to heaven in a fiery charriot, but every one muſt not look to be coacht thither: See Maſter Shepheards eight Rules, concerning this, in his Sound beleever, a p. 48. ad pag. 57.

And now I leave every Chriſtian reader to determine, by Reaſon, Scripture, and his own experience.

Whether Faith goes before Repentance (or ſorrow for ſin) or whether that goes before Faith.