A Cordial for a Fainting Soul, Sermon 2

A Cordial for a Fainting Soul · Sermon 2

p. 26SERM. II.

LUKE 17. 5.

Lord increaſe our Faith.

Cap. 2.

The way of comforting a ſoul under that trouble of conſcience. I am not enough humbled, &c.

THe laſt day you may remember, I diſcuſt the queſtion, Whether humiliation goes before Faith, or no: which being premiſed, I ſhall come now to ſpeak ſomething by way of ſatisfaction to ſuch ſouls, as labour under this perplexity of ſpirit.

Ah! (ſaith a Chriſtian) I cannot beleeve, I dare not reſt my ſoul upon Chriſt, nor upon the promiſes. Alas! I was never yet ſufficiently humbled, were my heart broken enough, then I might be bound up by reſting upon the premiſes. World God lay me low enough, then I might hope to be exalted; but would you have ſuch an hard flint…-hearted wretch as I, think I beleeve? what one that hath ſuch a proud ſtiff-neck? how is it poſsible, that p. 27I ſhould have any ground of Faith? Faith (they ſay) is a flower, that grows nowhere but juſt upon the brink of the lake that burns with fire and brimstone, it muſt be bottomed upon the ſenſe and pain of a loſt condition, the way to be found is to be lost, could I be weary and heavy loaden once, I might think to be caſed by Faith. This is the ſad affliction that many a good but ſadded poor ſoul groans under. Now for my more methodicall proceedings in ſpeaking ſomething to the ſatisfaction of poor ſouls, groaning under this trouble of ſpirit, I will firſt ſpeak a word by way of premiſe▪ Then I will offer ſome conſiderations to comfort a ſoul under ſuch a perplexity and diſtreſſe of ſpirit; Laſtly, I ſhall ſpeak ſomething by way of direction and caution.

For the firſt of th…r… by way of Premiſe,Premiſe. We uſe to ſay, there is no errour but hath ſome truth in it; no ore but hath ſomething of gold; as no field of wheat but hath ſome tares, nor ſcarce a field of tares but there is ſome ear or two of wheat: And ſo it is in this complaint of the ſoul, here is ſomething of truth, as well as ſomething of miſtake, upon what the complaint is grounded; that therefore no ſoul might preſume from what I ſhall ſpeak by and by, not to oil up a preſumptuous ſoul, but to eſtabliſh a fainting ſoul, Let me premiſe,

Firſt, That it is a truth, and that which muſt ſtand if all the world be found liers to it, That God ſeldom or never gives the ſoul power to apprehend and apply Ieſus Chriſt, and truly to reſt upon him, before that he hath firſt of all ſhewed the ſoul its loſt and undone condition. God makes humiliation to act firſt in the ſoul, in regard of our ſight, and hence are the promiſes made, p. 28not to ſinners as ſinners, but to ſinners as humbled ſinners, I mean, that God hath humbled and brought low. I proved this ſufficiently the laſt time. Chriſt came to ſeek, and to ſave that which was loſt: not to call the righteous but ſinners to repentance. I ſay this is a truth, and we muſt grant it, yea, and we muſt grant too, that it is according to the ordinary diſpenſations of his grace; and if any come to heaven another way, it is beyond Gods ordinary courſe of dealing with ſinners, for this is his uſuall courſe, firſt, to throw down to hell, then to lift up to heaven, and a rule muſt not be caſt away for one exception, nor a ſummer made with one ſwallow. And therefore let no ſoul preſume, and ſay, well I can beleeve and reſt upon Chriſt, and yet I never was humbled; without queſtion where is a falſe applying and a falſe reſting upon the Lord Jeſus Chriſt, and there are ſome that pretend they reſt upon Jeſus Chriſt, to whom Chriſt will be as a bruiſed reed, and as a broken ſtaffe another day: See it plain, Mat. 7. 20, 21. But on the contrary, there may be and is a great miſtake upon this truth, in troubled and fainting ſouls: And therefore I ſhall in the next place apply my ſelf to them, to offer ſomething by way of conſolation to them, to ſupport and ſtabliſh them, and by way of ſuccour to them, to ſtrengthen them againſt this temptation of Sathan. For Faith is the radicall and fundamentall grace of the ſoul, and as he ſaid to his ſouldiers, Fight not against either ſmall or great, but onelyonly against the king of Iſrael (He knew if he were over thrown, his army would quickly be ro…ed) So ſaith the Devil, if I can but overthrow his Faith, and ſtave him off from the promiſes, p. 29I ſhall eaſily overthrow his ſoul; He that beleeveth not is condemned already; but if he gets that caſtle, he is ſafe: therefore I ſay, to throw the Devils ſnares out of the way, I ſhall offer ſomething to ſouls whoſe complaint is this, O I cannot, I dare not beleeve, I have not been humbled enough, &c.

Firſt, Be comforted, knowing that although God hath every where called for humiliation, and ſorrow of heart for ſin, yet he hath no where ſet a meaſure for it. The promiſes are not made to ſinners as ſinners, (as Antinomians, and Libertines, tell us) they muſt make us a n…w Bible before they will ſhew us any ſuch promiſes; but it is as true on the contrary, that they are not made to ſinners juſt thus far, and thus deeply humbled. That there muſt be ſome, God hath revealed that in his word; but for the meaſure of it, God will have that to order and diſpoſe as he pleaſeth. Be comforted (Chriſtian) that never man was damned for degrees of grace, for want of grace many a ſoul hath periſhed, but for degrees of grace never ſoul was yet in danger. Muſtard ſeed Faith is as much ſaving Faith, as the bulwark Faith of aſſurance. God holds his bottle, as well to thoſe eyes that from a ſincere heart, drop one tear, this to day, and another to morrow, as for thoſe that make their heads fountains of tears, & their eyes rivers of water, Zac. 4. 10. Who hath deſpiſed the day of ſmall things? Do yo remember Chriſt gathered up the fragments of the bread, which he had created, the leaſt of thy tears is a chriſtall drop, if from the ſincerity of the heart, the very minimum quod ſic, the leaſt of a penitent: Why wilt thou make a block in thy own p. 30way, and throw a bone in thy own diſh? Why wil… thou ſet God a bound, as if he could not or would not ſave thee, till thy ſorrows flood had come up to ſuch a landmark, when God hath ſet thee no bound, ſaying, Hitherto ſhalt thou go, and no further?

Secondly, Conſider, as God hath aſsigned no meaſure for thy humiliation, ſo neither can any man ſet thee a ſtint, to ſay, whoſoever is or ſhall be ſaved, ſhall be, and muſt be, to this, or this degree humbled. I ſay no man is able to do it, becauſe Gods diſpenſations are various: God will not be tract in his goings, who hath found out his footſteps? His wayes are paſt finding out, they are like the way of an Eagle in the air. Now God hath many wiſe ends in the variety of the diſpenſations of his free grace: There are ſeverall ſorts of people, that God deeply humbles oftentimes.

As 1. Thoſe that he intends for ſome great ſervice in his Church, either to preach the Goſpel, for the converſion of ſo many, as paul Act. 9. Or when it may be he intends, that they ſhall come out, and become witneſſes for his truth: Theſe fine veſſels, God uſually hammers and files very much.

2. Such as God perhaps ſees, have quick and high ſpirits, and will be enclinable to filthy pride, The Lord layeth them low, that they may have their ſpirits tamed, and be brought into a lowly ſubjection to Jeſus Chriſt; And this might be one cauſe of Pauls humiliation too, deeper then any other of the Apoſtles we reade of.

3. Such as have been notorious publick… ſinners: Manaſſes muſt be brought to Babylon, laid in irons, then received to mercy; half hang'd, then the rope p. 31muſt be cut, and the man ſaved; juſt ſinking in hell, then lift up by the chin; he had been a perſecutor, he had made Jeruſalem ſwim with innocent blood, and that might be another reaſon of Pauls ſo deep humiliation.

4. And yet, In theſe the wayes of God are not the ſame to our eye. Peter an eminent preacher, yet we reade of no ſuch humiliation in him. Mary Magdalen a grievous devil-poſſeſt ſinner, and yet we reade of no ſuch ſorrow in her: God will not be tract in his ways, we muſt not know the manner of his workings with his Saints, he will chuſe whom he liſt, and why he liſts, and he will bring them in how he liſts, and when he liſts, Eccl. 3. 11. No man can finde out the work of God, that he maketh from the beginning to the end. Gods wayes are like the wayes of a ſerpent upon a rock, and although think with M. Shepheard, that we cannot conclude, becauſe we do not reade of the like humiliation of Lydia, ☜and others of the Apoſtles, therefore they had no ſuch humiliation as Paul; Yet I cannot but think, that therefore their ſorrows are not revealed, that we might not ſtumble upon them, and tye up God to ſuch and ſuch diſpenſations, as if God could work but one and the ſame way.

5. Beſides, There may be a cauſe in the temper and variety of diſpoſitions, upon which God makes his ſpeciall grace glorious. God hath ſome that are rough pieces of knotty timber, theſe he hewes, and cuts much before he makes them fit for his Sanctuary: Others of more genuine, and meek, and ingenuous tempers, would be chopt in pieces, if ſo much ſhould be hewen off them. Some grounds need not p. 32ſuch ſtubbing, and digging, and plowing, and harrowing, they will be fit to receive the ſeed without ſo much labour.

6. Some diſpoſitions are not ſo fixt, as to ſettle long upon an object, as to be ſo deeply affected with it, as others are. Moveable diſpoſitions (ſaith Doctor Sibbs) are not long affected with any thing, and therefore (ſaith he) one main uſe of croſſes, is to take off the ſoul from that it is ſo dangerouſly ſet upon, and fix our running ſpirits: Again (ſaith he) the ſpirits may be ſometimes weak, ana ſo waſted, that they would not be able to indure ſo ſtrong a conflict of grief as others that are of freſh, and ſtrong, and ſtout ſpirits: And in ſuch a caſe God hath promiſed, not to fix his wrath upon the ſoul too heavily, Iſai. 57. 16. For I will not contend for ever, neither will I bee alwayes wroth, for the ſpirits ſhould then fail before me, and the ſouls which I have made. Be comforted (Chriſtian) when thou conſidereſt the variety of Gods diſpenſations, though thou doeſt not finde him acting in ſuch a diſpenſation to thee, as poſſibly he hath done to others: It may be he hath not appointed thee for ſuch an eminent ſervice, he intends not perhaps to call thee to martyrdom; Poſſibly thou wert by nature of a dejected melancholly ſpirit, and more indiſpoſed to pride, then others; Perhaps he had not ſuffered thee to run into ſuch outragious wickedneſſes, as others did, for which they muſt pay more tears to his bottle? Poſſible thou wert not of ſo moroſe and rugged a temper, as others; that thou didſt not need ſuch ſtubbing and digging; not ſo knotty, that thou ſhouldſt need ſo much cutting and hewing; though thou hadſt as many bad humours as others, by nature, p. 33yet it may be that they were not ſo ſetled, and putrified by vitious cuſtome; or if they were, yet be comforted in this, that God acts not with great ſinners and perverſe natures, and proud tempers, and eminent veſſels, alike. Who art thou to tract the Almighty? to limit the holy one of Iſrael? and if that God acts in ſuch various diſpenſations, know that it is not in the power of man to ſet a meaſure.

Thirdly, Conſider the end of humiliation, and if the end be wrought, take no thought for the means. The ends of humiliation are chiefly theſe two. Firſt, To make ſin bitter to the ſoul, to bring the ſoul into a loathing and deteſtation of ſin. Secondly, To make the ſoul in a capacity of acting Faith,

1. The firſt end, is to bring the ſoul into a loathing and leaving of ſin; That Ephraim may ſpeak two words, Firſt, What have I done? Secondly, What have I to do with Idols? Conſider, thou ſayeſt I have not been humbled enough, how ſhall we judge that? 1. Hath thy humiliation made thee to loath ſin? That thou ſayeſt as Iob 42. 6. I abhor my ſelf, and repent: Mark, the end of repentance is ſelf-horring. Doeſt thou ſay with David? Pſal. 119. 163. I abhor and hate lying, and every falſeway, verſ. 104. And I hate vain thoughts, verſ. 119. And I hate them that hate thee, Pſa. 139. 21, 22. This is enough, reſt thy thoughts in it. Heb. 1. 9. Thou hast loved righteouſneſſe, and hated iniquity; therefore thy God, eventhy God, hath anointed thee with the oyl of gladneſſe above thy fellows. That which was there ſpoken of God concerning Chriſt, is true of all his members; hath thy little humiliation (which thou thinkeſt is not enough) wrought thus in thee▪ that whereas p. 34thou wert a drunkard, liar, ſwearer, unclean perſon, a vain proud perſon, a companion of fools, Now thou canſt ſay, and ſay heartily, that thou hateſt drunkenneſſe, ſwearing, lying, ſabbath-breaking, vanity, formality, yea, and thoſe that do theſe things? Why now thy humiliation hath wrought its end. Why ſhouldſt thou not love righteouſneſſe, reſt upon Chriſt, apply the promiſes, &c. To ſay now, I cannot think I have ground to beleeve, is as much as if one ſhould ſay, when he hath made uſe of a ſcaffold to build a great building, Alas! I cannot beleeve that I may lay the top-ſtones of my building, my ſcaffold is not high enough, or it is not ſtrong enough; when it hath proved it ſelf both high enough, and ſtrong enough, in holding to accompliſh the work.Sibbs ſoul conflict. P. 379. Doctor Sibbs, in anſwer to this queſtion, When is Godly ſorrow ſuch as that the ſoul may ſtay it ſelf with comfortable thoughts abouts its conditions? Giveth theſe Rules.

1. When we finde strength against that ſin which we formerly fell into,5. Rules. and ability to walk in a contrary way.

2. When that which is wanting in grief, is made up in fear.

3. When after grief, we finde inward peace.

4. When after it, we value the grace and mercy in Chriſt, above all the contentments in the world.

5. When it ſprings from hatred, and works true hatred againſt all ſin.

Firſt, Now (ſaith he) true hatred is carried againſt all ſin.

Secondly, Eſpecially, againſt thoſe ſins which are moſt near. Sorrow for ſin proceeds from the affection of the ſoul, Hatred from judgement, and we ought rather to p. 35reſt in our hatred of ſin, proceeding from our judgement, then in our ſorrow for ſin proceeding from our paſsions: Conſidering that the fountain of paſſions, is deeper in men of a melancholy, and reſerved temper, then in others of a quick and chearly temper, and yet theſe may hate ſin as well as the other.

2. The ſecond end of humiliation, is to make us in a capacity of receiving Chriſt. Every ſoul is not in a capacity of receiving Jeſus Chriſt, when the ſoul is willing, and deſirous to receive Chriſt, then it is in a capacity of receiving him. And the ſoul cannot act Faith, by reſting upon Chriſt, till it be made willing. Some will ſay, doth not Jeſus Chriſt work this willingneſſe? yes without queſtion, It is he that worketh both to will and to do, according to his good pleaſure, Phil. 2. 13. But yet he firſt worketh to will, before he worketh to do, and before the ſoul is willing, it is not in a capacity of doing. Rev. 22. 17. Whoſoever willeth, let him drink of the water of life, freely: Firſt, will, then take, then drink, and yet it is free. They ſhall indeed be willing, in the day of his power, Pſal. 110. 3. God draws the will, but he makes us willing firſt, before he gives us power to receive, and apply Chriſt, which is the act of Faith. Now God uſeth means to work this willingneſſe, and that is humiliation. Hoſ. 5. 15. I will go and return to my place, till they acknowledge their offences, and ſeek my face. In their affliction they will ſeek me early. Now if thy humiliation hath wrought this effect in thy ſoul, that thou art now made willing to receive Chriſt Jeſus, O beleeve, act thy Faith, let thy meaſure of humiliation never trouble thee, it hath wrought its end.

p. 363. I might name a third …nd of humiliation, and that is to inhance the price of Ieſus Chriſt to the ſoul. Chriſt would not be ſo ſweet, if ſin were not ſo bitter. Doeſt thou finde this end wrought? that now Chriſt is more precious to thee then thouſands of gold and ſilver, more ſweet then thouſands of luſts and corruptions? That thy heart now ſayes, O that I had Chriſt, though I had nothing in the world? That I had the bread of life to eat, and the water of life to drink, Though I begd my bread, and wanted water, all the dayes of my life? O that I had the robes of his righteouſneſſe, to cloth my ſoul though I went naked! O give me Chriſt, O give me Chriſt, above all, for all, inſtead of all, or elſe I dye. Here now be comforted, the end is wrought again, and thou haſt no ground not to beleeve, becauſe thou art not enough humbled. The cauſe muſt not deſtroy the end, The end of humiliation, is as you have heard. What ſerves humiliation for, but to bring thee to it? If thou beeſt already by humiliation brought, that thou art grieved for ſin paſt, that thou hateſt ſin preſent, that thou loatheſt the thoughts of embracing ſin for the time to come, that thou art made willing to cloſe with Jeſus Chriſt, that thou prizeſt him above all the earths contentments whatſoever; thou haſt no ground, nay thou ſinneſt in letting thy Faith ſtumble upon this threſhold.

4. Conſider, that it is poſſible thou mayeſt miſjudge thy ſelf in this point of the meaſure of humiliation too: The fountain of humiliation is often ſo deep, that we cannot fadom it; the well may be deep, though we ſee but a little of it. Firſt, Conſider, p. 37that in thy humiliation, you muſt meaſure length and bredth, and all. Secondly, Conſider, thou must meaſure inſide, as well as outſide. Thirdly, You muſt remember it is not done, though it may be done enough for thee to apply a promiſe, and reſt upon Ieſus Chriſt, and receive, and apply him to thy ſoul.

Firſt, Many Chriſtians miſtake upon this Principle. Why doeſt thou think thy humiliation is not enough? They will anſwer you, alas, I was never in ſuch a depth of amazing ſorrow, as Paul was, as I have heard ſuch and ſuch a Chriſtian was, they were even in the jawes of hell. My work was a ſlight work to theirs. Half ſo much broad-cloth, of a great bredth, will make a ſuit as well, as ſo much again of ſome that is not half the bredth; the bredth makes amends for the length of the other. Others, God hath given them deep ſorrow, but ſhort, perhaps he hath given thee long ſorrow, but not ſo broad and deep; there may be as much water in a ſhallow pond, that is broad, as in a deep well that is ſtraight. It may be thou haſt been divers moneths, weeks, years, under thy ſorrow, though it was not ſuch an heart-rending ſorrow, as others might be. They had ſorrow that even rent their heart in pieces, but it laſted not ſo long as thine, before they had joy: God meaſured out their meaſure in depth, and thinc in bredth.

Secondly, Conſider, if you will meaſure your humiliation right, you muſt meaſure both inſide, and outſide. Poſſibly, you judge you are not humbled enough, becauſe you have not ſhed ſo many tears as others have, you meaſure it onelyonly in the outſide, alas, many tempers are not ſo diſpoſed to tears as others. p. 38Suppoſe two men were wounded, the one bleeds nothing or little at all, the other bleeds that the blood ſtains all his apparell, runs down the ſtreets; you ſee ſcarce a drop of blood come from the other, but the wound cloſeth; will you therefore ſay, that the one bleeds not ſo much as the other? nay ſurely you will ſay, that he bleeds more deſperately, he bleeds inwardly. The ſeat of humiliatiō is the heart, not the eye. Humiliation is not to be meaſured by wet handkerchiefs; the ſwoln face, is not alwayes the outſide of a moſt broken heart; poſſible your heart weeps, your ſoul is ready to burſt with groanings, but you want the vent of your eyes, they are tongue tied. The meaſure of your humiliation for all this may be greater then the other.

Thirdly, Poſſibly ſome may ſay, O but can I think that God requires no more tears? no more ſadneſſe? for thoſe thouſands of ſins that I have in my life time committed againſt him? Conſider therefore Chriſtian, that your humiliation is not paſt, when you have apprehended and applyed Chriſt to your ſouls. You muſt reſerve ſome tears for the time to come, you have humiliation-work after Faith, Zach. 12. 10. Though the ſeven Devils be caſt out, and Mary be ſet by Chriſt, yet ſhe may waſh his feet with the tears of her eyes, and wipe them with the hairs of her head: She may come again, and ſtand behinde him weeping, you have to do to look upon him whom you have pierced and mourn. As the man that takes phyſick, it works before he takes his broth, but that ſets it working again, and more; So though before you apply Jeſus Chriſt there will be ſome humiliation, yet your receiving him and reſting upon p. 39him by Faith, doth not ſtop up your fountain of tears, you ſhall have a mourning time after that; ſave an handkerchief to wet then.

Fifthly, For thy comfort conſider, that humiliation ought not to be, 1. A ground of Faith, 2. Is not a ground of acceptation. The firſt will depend upon the latter.

Firſt, Conſider, thy humiliation is not a ground of thy acceptation: Thou art not therefore accepted, becauſe thou art thus and thus humbled. If we watch not our nature (ſaith reverend Sibbs) There will be a ſpice of Popery, which is a naturall Religion, in this great deſire of more grief, as if when we had that, we had ſomething to ſatisfie God withall, and ſo our minde ſtill runs too much upon works. If free-grace did not clarifie tears, and the greateſt ſorrow we could have for ſin, thoſe bitter waters would be more filthy then the puddles of the ſtreet. If the blood of free-grace doth not cement a broken heart and accept it, and merit for it, hell is its deſert and portion, for all any merit in it. It is a good piece of a prayer, Pſal. 20. 3. The Lord accept thy ſacrifice, or [make far thy ſacrifice] or [turn thy ſacrifice into aſhes] A broken, and a contrite heart is the Lords ſacrifice, which he will never deſpiſe, Pſal. 5…. 17. But the Lord muſt, 1. Turn it into aſhes, 2. Make it fat, 3. Accept it—And therefore this can be no ſufficient remora in thy way of Faith: For couldſt thou make thy head a fountain of water, and thine eyes rivers of tears, they ſhould merit no ſalvation; heaven is not to be bought with ſighes, nor art thou therefore accepted, becauſe thou art humbled, but even thy humiliation muſt have an acceptation, p. 40otherwiſe God ſhould ſave us not for his own ſake, and for his Name ſake, (as indeed he doth) but for our tears ſake, for our humiliation ſake, for our works ſake; for Chriſtians muſt warily conſider, that God doth not ſave his people and accept his children for thoſe works, which his own ſpirit worketh in them: This is a Doctrine of Popery, who to waſh their hands of the Doctrine of merits wherewith they are charged, tell us they hold no ſuch matter, as that a Chriſtian may be ſaved by his own works, but God gives him grace to work good works, and for them he accepts, for them he ſaves. We ſay no, for even the works of Gods ſpirit of grace, acting in us, are our works, and ſalvation is not of works, but of grace. And this Evangelicall leſſon is hinted to us, even in the Ceremoniall Law; The Lord commands a yearly day of atonement, Levit. 16. for the ſins of the holy Place. To prove this, I might inſtance in all thoſe Text of Scripture, of which the Epiſtle to the Romans, and Galatians, are eſpecially full, and ſo the Epiſtle to the Epheſians, which treat concerning the Doctrine of Juſtification, and clear it not to be of works, neither internall, nor externall, but of grace: But I will inſtance but in one, Titus 3. 5, 6, 7. But after that the kindeneſſe (ſaith he) and the love of God our Saviour, toward man appeared. Not by works of righteouſneſſe, which we have done, but according to his mercy he ſaved us, by the waſhing of regeneration, Mark ye, by it, not for it: Gods mercy and free-grace, is the ground of the ſouls acceptation, and therefore conſider upon what principle thou runneſt, that concludeſt, I have not yet been enough humbled, for to be accepted p. 41as if thy humiliation were the reaſon and ground of Gods acceptation. Indeed we ought never to think that we are enough humbled, & yet we ought alwayes to think that humiliation too much, and that ſenſe of our ſins too much, which hinders Faith; for it deſtroyes its end. Therefore why art thou thus troubled (Chriſtian) with this conceit, that your Faith is no Faith, becauſe before it you wept not juſt ſo many tears? It is Faiths work, to beleeve and apprehend the ſouls acceptation before God. Now Gods acceptation, as you have heard, is never for the ſouls humiliation; and therefore, what ſhould hinder thy Faiths working, in apprehending thy acceptation before God, becauſe thou art not accepted for this work any more then any other—Nay,

Secondly, Thy humiliation is not a ground of Faith▪ Thou doeſt not therefore apply Chriſt, becauſe thou art ſo and ſo humbled. Put caſe, that a great Prince ſhould be willing to beſtow his ſon in marriage upon a poor peaſant; onelyonly (ſaith he) I will make this term or condition, that when you come to marrie him, you ſhal come in ſackcloth, to ſhew what ye are; he ſhal give you a better garment afterwards; wil any one ſay, that this maids coming to the marriage arraied in ſackcloth, is a ground of her ſo rich mariage? or will any ſay it is a meritorious condition, that ſhe deſerveth ſuch a match, to come ſo attired? Surely no, the ground of all is the Princes delight in her; this is the ground of his taking her to wife, and yet the King commanded that attire. So the Lord ſaith, Poor! vild wretch! I will give thee my Chriſt in marriage, but thou ſhalt come weeping, to ſhake hands with him weeping for thy ſins; he ſhall afterwards p. 42take off thy ſackcloth garments. Can any ſay, that this is either a meritorious cōdition, or a ground of acceptation, or Faith? Conſider (Chriſtian) wert thou never ſo much humbled, thou couldſt not ſay, I will therefore beleeve becauſe I am humbled. Humiliation is a neceſſary antecedent to Faith, … ground of Faith. Let … that therefore be a ſtumbling block to thee, which cannot be a pillar and foundation to thee; if thy Faith cannot ſtand upon it, let it never ſtumble upon it.

And thus I have done with the ſecond thing I propounded, which was, to propound ſuch conſiderations to ſuch ſouls, as were under this temptation, as might comfort their hearts, and ſtrengthen and ſtabliſh them: OnelyOnly, I beſeech you remember to whom I have been ſpeaking all this while, not to hard-hearted ſtony ſouls, but to broken and humbled ſouls; not to thoſe that regard not to get their ſouls humbled at all, but to thoſe that are humbled, that they can be humbled no more, and that groan under the hardneſſe of their own hearts; not to thoſe that preſume to apply their hot boiling luſts and corruptions, to the blood and wounds of Jeſus Chriſt, flattering themſelves with a notion of Faith, and conceiting they do beleeve; but to thoſe that are humbled, though they cannot have a good thought of themſelves.

I would not be miſunderſtood, to have ſpoken one word to ſlight the work of humiliation, or to cheriſh that licentious novell Doctrine, that there is no need at all of it, and a Chriſtian ſhall not need regard it; but what I have ſpoken, hath been not for dead men, (what ſhould they do with cordialls?) p. 43but for dying, fainting, ſwooning Chriſtians; not for them that conſider their ſins too little, but for them that ſo dim their eyes with poring on them, that they cannot ſee the abſolute covenant of God, and the free-grace of Chriſt, and lay hold upon the promiſes of life. There is an extream on either ſide; the ſober Chriſtian avoids either, and keeps the mean. So I have done with the ſecond thing I propounded, viz. to propound ſome conſiderations, which might comfort the afflicted ſoul under this affliction, and ſtrengthen it to reſiſt this temptation: For without queſtion, as the Devil hath a deſigne upon many a ſoul, to run it upon a rack of preſumption, and carry it on in a blind notion of Faith; ſo he hath a deſigne upon ſome ſouls, to wrack them upon the ſands, and ſink them in a pit of deſpair. The Devils devouring voice to ſouls, is either; There is no need of humiliation, or, there is no humiliation enough. I come now to the laſt thing which I propounded, which is, to give ſome directions to ſuch ſouls as are burthened with this affliction▪ and groan under this temptation, how to demean themſelves and what to do. I will reduce all that I ſhall ſpeak, by way of direction, to theſe heads.

Firſt, Eye the nature of the covenant, and grace, and promiſes of God more. Secondly, Eye the nature and cauſe of humiliation more. Thirdly, Labour to get thy heart more humbled.

Firſt of all, Eye the nature of God, declared in the free dealings out of his grace to thee. This I ſhall enlarge in three inſtances.

1. Eye Gods covenant, and the nature of that.

2. Eye Chriſts grace, and the nature of that.

p. 443. Eye the Promiſes and the nature of them.

Firſt, Eye the nature of God in his covenant more. The cauſe of this affliction is Chriſtians too much eying, and poring upon their ſins, and themſelves; the penitent beleever ought to have two eyes, one to look downward, another to look upward. This is that which David comforted himſelf with; when he conſidered his own unworthineſſe, and the unworthineſſe of his houſe, 2 Sam. 23. 5. Although my houſe be not ſo with God, yet he hath made with me an everlaſting covenant, ordered in all things, and ſure, for this is my ſalvation, and all my deſire, although he maketh it not to grow. David, though a man according to Gods own heart, yet had a wicked houſe, Abſolom had ſlain his brother, rebelled againſt his Father, lay with his Fathers concubines; Amnon had defloured his ſiſter, &c. Now David looking upon this perſonall unworthineſſe, both of his own perſon, and of his children, was humbled for it, and in ſadneſſe of heart ſaith, Although my houſe be not ſo ordered with God, &c. Not ſo ordered as it ſhould be, not ordered according to the mercies that I have received from God: Yet ſee how he caſts up another eye, and views the covenant of God; yet ſaith he, The Lord hath made with me an 1. Everlaſting covenant, 2. Ordered, and 3. Sure, for this is my ſalvation, &c. Chriſtian do thou the like; thou poreſt upon thy ſelf, and readeſt a great deal of perſonall unworthineſſe, ſeeſt thouſands of ſins, the leaſt of which might damn thee and damn a world; ſeeſt much mercy beſtowed upon thee by God, and all mercies abuſed by thee, to the diſhonor of God; yet comfort thy ſelf by eying Gods covenant, and ſay, Although my heart, although p. 45my life, be not ſo ordered with God, although my ſoul be not ſo humbled before God; yet the Lord hath made with me an everlaſting covenant, and a ſure covenant; the covenant of peace and grace with my ſoul, was from eternity, and therefore free and without cauſe in the creature. I had neither an hard heart, nor a ſoft heart, when God made that covenant with me, and it is a ſure covenant; as God never made a covenant with me for the ſoftneſſe and tenderneſſe of my heart, ſo neither will he caſt me off, for the hardneſſe of my heart, and it is a covenant ordered in all things. He hath made a covenant with me, as to give me ſalvation, ſo to give me ſuch an heart as he requires of me, in order unto my ſalvation; and for this is my ſalvation. I ſhall not be ſaved for the worthineſſe of my houſe, nor for the worthineſſe of my perſon, nor for the tenderneſſe of my heart, but becauſe he hath made a covenant with me: Here is the ground-work, here is the cauſe of my ſalvation.

Thus Chriſtian, eye 1. The eternity of the covenant. 2. The ſureneſſe of the covenant. 3. The freeneſſe of the covenant. 4. The particularity of the covenant. God hath not made his eternall covenant at random, with thoſe ſouls that ſhall be broken hearted, and ſhall beleeve: No (ſaith David) he hath made with me a ſure, well-ordered, everlaſting covenant; the other is Arminian and licentious Doctrine. God hath made a covenant with thee, and an everlaſting covenant with thee, and a ſure covenant with thee; eye this and ſay, Well, though my heart be not ſo humbled before God as it ought to be, though my ſoul be not ſo broken, though my whole man be not p. 46ſo ordered, yet God hath made with me in particular, an everlaſting covenant, ſure, well-ordered, and for this is my ſalvation.

Secondly, Eye the nature of God and Ieſus Chriſt, in the diſpenſations of his grace more. The truth of it is, the covenant, the eternall covenant that God hath made with ſinners, is but a declaration of his grace; but I conceive, there may be a difference conceived between Gods declarations of his grace, and his diſpenſations of his grace; though that every diſpenſation of grace be a declaration of his grace, yet every declaration of his grace, is not a diſpenſation: Declations of Grace may be generall, Diſpenſations of grace are particular. God declared his grace and love to mankinde, when he made that promiſe, The ſeed of the woman ſhall break the ſerpents head: But now he made a diſpenſation of his grace, when he gives a gracious ſoul power to draw out its part in this promiſe. Now doeſt thou ſit troubled, that thy ſoul is not thus and thus humbled, not enough brought low, &c. eye the diſpenſations, the particular diſpenſations of Gods grace. Conſider to whom God hath made diſpenſations of his grace. 1. In what manner God hath diſpenſed (and revealed the diſpenſations of) his Grace. Sit down and think of the Saints of God, that God hath dealt out his ſaving grace too, and thou ſhalt finde them the moſt worthleſſe and vile wretches. To Paul the perſecuter, the blaſphemer, ſo hard-hearted, that he could ſpill the blood of the tender-hearted Saints of God; yet this Paul the Lord humbled, and dealt out his grace to: To Manaſſes, ſo hard-hearted that he filled the land with innocent blood, that nothing would humble p. 47but a gaole and ſhackles and ſetters, yet this Manaſſes taſted of the divine diſpenſations of grace. 2. Conſider in what manner God hath diſpenſed his grace, and revealed the diſpenſations of his grace to theſe poor creatures. Indeed I am apt to beleeve, that of all thoſe Saints in Scripture, not one ſaw Chriſt without a weeping eye, & a mourning hea…; but yet this is certain, that God hath not in his word ſet out to us the like humiliation of Lydia as of Paul, and of the Gaoler: Though I am of M. Shepheards minde, that Lydia was humbled as well as Paul; yet I conceive there are two things that we may gather for a ſouls comfort, from the holy Ghoſts ſo variouſly ſetting down Gods dealings with thoſe ſouls whom he hath brought home to himſelf; ſo fully and deeply expreſſing the ſorrows of ſome, as of Paul, and Manaſſes, and the Gaoler, and ſo tacitely concealing the ſorrows of others, as of Lydia, or ſo moderately revealing of them; as concerning thoſe converted at Saint Peters Sermon, concerning whoſe humiliation we have onelyonly this upon record, that they were prickt at the heart. I ſay, I conceive there are two things that we may gather from it, for a ſouls comfort under this affliction.

Firſt, That Gods dealings in this particular, are not alike with every ſoul that he humbleth, ſome more and deeplyer, ſome leſſe for his own end: Which I hinted you before.

Secondly, I conceive, we may gather this from that various dealing of the holy Ghoſt, in the word of God, in expreſſing Gods way with his people, viz. That it is Gods will that ſouls ſhould not ſtumble upon this rock, and ſtick here; we are not yet enough humbled, p. 48not thus and thus humbled; we ought to look for ſome, but not to ſtick at the want of the ſame meaſure of humiliation, which ſome of the Saints of God have had. Conſider theſe things Chriſtian! weigh the reaſon of Gods ſo various dealing with his converts, and various expreſſions (of his dealing with them) in his revealed word, and let this comfort and direct thee, and raiſe thee up: ſay with thine own heart, My ſoul! why ſhould theſe thoughts hinder thee from going on? Gods dealings with all his converts, is not alike; and God would have in the ſame even manner, ſurely have revealed the ſorrows and humiliations of all his children, as of any, if he would have had me ſtumbled at this, and made this a block in my way to him.

Thirdly, Eye Gods nature in his promiſes. Mark how the promiſes run, whether abſolutely o… conditionally; and if conditionally, whether upon this condition, that the ſoul ſhould be thus and thus deeply humbled. O (ſaith a gratious ſoul) do you ſet me to eye them? they undo and ruine me, I finde the promiſes of Gods giving Chriſt to my ſoul, run all upon conditions of hungring and thirſting, Iſai. 55. 1, 2, 3. Of being weary and heavy laden, Mat. 11. 29. Of being loſt and undone, and this is that which I ſtick upon. I will anſwer thee in this particular.

Firſt, Tis true, ſuch is the tenor of the promiſes, they do require hungring and thirſting, &c. Though not as meritorious conditions; yet conſider, That they require no more then God hath promiſed to giv…. See this Zach. 12. 10. Ezek. 11. 19, 20. and 36. 26, 27. Where God hath promiſed to give that ſame tender, broken, contrite heart, which other promiſes require the p. 49ſoul to have, that doth apply them to it ſelf.

Secondly, Conſider, that thoſe promiſes that ſeem to require humiliation and brokenneſſe of heart, as conditions or qualifications (call them what you will) do no where require ſuch and ſuch a meaſure; they require rem, but not menſuram.

Laſtly, And for thy great comfort conſider; that 3thoſe originall promiſes, in which God hath promiſed to give that tenderneſſe and brokenneſſe of heart, which he ſeemeth to require in other promiſes, as a condition and qualification for the ſoul, to whom of due it belongs to apply thoſe promiſes; I ſay, thoſe promiſes are abſolute: for this take but two inſtances, Ezek. 11. 19, 20. and 36. 26, 27. which are much the ſame. And I will give them one heart, and I will put a new ſpirit within you, and I will take the ſtony heart out of their fleſh, and will give them a… heart of fleſh, that they may walk in my ſtatutes, &c. As if he ſhould ſay, they cannot walk in my ſtatutes, and keep my ordinances, untill their ſtony heart be gone, and they have an heart of fleſh. Secondly, They cannot have this heart of fleſh till I give it them; And thirdly, I will give it them. Now ſit down and eye the promiſes ſay thus: It is true God doth require an heart of fleſh, before I can apply the promiſes of pardon to me▪ but the ſame God hath promiſed to give it me; and there muſt, there can nothing be done of me, in relation to that firſt gift God hath freely promiſed, to prepare me to apply his ſalvation, and to walk in his ſtatutes, by taking away my heart of ſtone, and giving me an heart of fleſh, and beleeve, but this, that God will fulfill this free and abſolute promiſe unto mee. It is thy p. 50duty not onelyonly to beleeve that God will pardon thee, but alſo to beleeve that God will humble thee; and not to ſtick upon, I am not humbled enough to apply the promiſe, but to ſay, I will labour to apply the promiſes of ſalvation, and to beleeve that God will humble me more, and make good (amongſt others) that promiſe to my ſoul, that he hath made to his people, that he will take away their heart of ſtone, and give an heart of fleſh, &c.

And thus I have done with the firſt direction to the afflicted ſoul. Eye the nature of God more in his covenant: Secondly, In the diſpenſations of his grace: Thirdly, In his promiſes. I come now to my ſecond direction, and that is,

Secondly, Conſider the nature of humiliation; and this thou mayeſt conſider: Firſt, In its originall; Secondly, In the manner of the operation of it; Thirdly, In its end. The two latter I have handled at large, in my conſiderations I propounded to comfort the ſoul in its affliction; I will but name them. Firſt, Think that thy humiliation may be as great as it ſhould be, though not ſo deep as others have been, it may be it hath been longer. Secondly, It may have a more inward work. Thirdly, Its working is not done, it will have a work as long as thou liveſt. 2. Conſider the nature of it, in its end: Firſt, Meditate that the end of thy humiliation, is but to bring thee to loath ſin; ſecondly, Leave ſin; and thirdly, To make thee prize Chriſt. If this be done, it hath done its work. But this I enlarged my ſelf upon before. 3. (which ſhould have been indeed firſt) Conſider the nature of humiliation in its originall, and efficient cauſe, which is God, Zac. 12. 10. Ezek. 11. 19. 20. p. 51and ſit down now and ſay, Certainly, God hath a good work begun in my ſoul, otherwiſe, why ſhould ſin trouble me at all? or why ſhould I be troubled, that I am not troubled for my ſin? and now how unreaſonable a thing is it for me, to ſtart from applying the promiſes, becauſe, in my conceit, I am not enough humbled? It is God that hath humbled me at all, and it is he that muſt perfect the work in my ſoul; and ſurely, if he ſees it is not enough, he will work more, and he muſt do it, if he will have it, for I am not able to humble my ſoul. Thus far my direction hath reached to help thee to eaſe thy ſelf, and direct thee what to do in point of meditation, and conſideration. My third reacheth thy practice.

Laſtly, Labour after more and more humiliation. 3Neither keep thy heart from beleeving, in infidelity out of a conceit of the want of it, nor yet ſlight and neglect it: Both theſe rocks muſt be avoided, as pernicious rocks for poor ſouls, and between which there is a ſafe paſſage. Let the world think what they will,Sound beleever, p. 104. and opinion … cry down that great work: Want of humilitation, ſaith Maſter Shepheard, is the cauſe of ſo much counterfeit …, Ib. p. 146.as is in the world; and again (ſaith he) we ſhall obſerve, if there be little humiliation, there is little of Chriſt; if much of humiliation, much of Chriſt; if inconſtant humiliation, inconſtant fruition of Christ; if reall humiliation, reall poſſeſsion of Chriſt; if falſe humiliation, imaginary fruit… on of Chriſt. Therefore, though I would not have thee ſo weep, but thou ſhould I have a ſpare eye to look up to the free grace of Chriſt, yet I would not have thee ſo much fix thy eye upon the mercy, and p. 52free grace of Chriſt, that thou ſhouldſt have never an eye to weep for thy ſins. Humiliation and Faith are two things, that are conſiſtant together; Thats the laſt direction.

Labour to get the ſoul more humbled. I know thou wilt ſay, how ſhall I do that? truely I might give infinite directions,Ib. p. 150. but this is ſo ordinary a point, in which ſo many pious men have laboured, that I ſhall but name to you ſome directions that, they point out, as helps to the ſoul in this work. Maſter Shepheard gives thoſe helps.

1. Remember whoſe thou art, Rom. 9. 20.

2. Remember what thou art, a vild wretch, Job. 40. 1 3, 4.

3. Remember what thou haſt been, and how long thou haſt been ſo, and why ſhould God chooſe thee.

4. Remember what thou wilt be, Iſa. 64. 6. good for nothing in his ſervice, &c.

Doctor Preſton gives theſe directions, vol. 4.

1. Labour to ſee the greatneſſe of thy ſin.

2. To ſee the inability to help thy ſelf.

For the firſt he propounds this.

1. Fix your thoughts upon ſome great ſin.

2. Think of the number of thy ſins.

3. Make paſt ſins preſent, think of youth ſins, &c.

4. Be not willing to exi…nuate, or excuſe any ſin.

5. Make ſorrow abide upon your hearts.

2. Conſider the inability to help thy, ſelf.

1. Think of Gods greatneſſe and ſtrictneſſe.

2. Of thy weakneſſe and ſinfulneſſe.

And in another place he gives theſe directions.

1. Every day ſearch thy heart, for the ſins thou hast committed that day.

p. 532. Study the Scriptures, they will diſcover your vile hearts more to you.

3. Keep your hearts and wayes upright, that is the way to keep them from ha…dning.

4. Bediligent in your calling.

5. Remember times and ſins paſt.

6. Diſtinguiſh betwixt grace in thee and thy ſelf, of thy ſelf.

Many other directions have been and may be given, I will reduce all to theſe two or three heads.

1. Conſider the nature of thy ſin.

2. Conſider the mercy of thy God.

3. Run unto God.

Now theſe may be branched out, into ſeverall particulars.

1. Conſider ſins in the filthineſſe of them.

2. In the greatneſſe of them.

3. In the multitude of them.

4. In the aggravations of them.

5. In the effects of them.

6. In the dangerous conſequence and guilt of them.

2. Conſider the mercy of God.

1. That hath ſpared thee from hell ſo long.

2. That yet will pardon thee.

3. That yet will give thee heaven and glory.

3. But, when thou haſt done all what thou canſt this way, theſe are but poor helps; the ſureſt way is, to Fly to God by prayer, and intreat him to work his own work. So the Church, Hoſ. 14. 2. Here thou mayeſt plead with God: Firſt, His promiſes, Zach. 12. 10. Ezek. 11. 19, 20. Secondly, Thine own inability, to do any thing towards this work, though thou haſt tried much; and after all this, reſt upon God duplicate page p. 52duplicate page p. 53page missing p. 56to ſuch doubting Chriſtians. Now there are divers other things, which lye in the ſouls way, in relation to this alſo; ſome of which I will ſpeak ſomething to, being ſuch as are more ordinary, and as I my ſelf have met with, from ſome Chriſtians, either ariſing from their too curious inquiſition into Gods hidden decrees, or too much poring upon their own unworthineſſe. For the firſt of theſe, I ſhall ſpeak ſomething to it at this time.

Cap. 3.

How ſuch Chriſtians may be ſatisfied and comforted, as think they have no warrant to beleeve, becauſe they conceive they are not elected, or do not know whether they be elected or no.

ALas! ſaith a poor Chriſtian, why do you tell me of beleeving? Sure I am, none can be ſaved, that is not elected; I can ſee no ground to make me think, that God hath choſen me to life, before the foundations of the world; nay, I am confident God hath not elected me, but paſt me over in his eternall decree. Now to this trouble of ſpirit, I will ſpeak ſomething: firſt, by way of promiſe; ſecondly, by way of conſolation and direction.

Firſt, By way of promiſe. It is an ill way of curing ſuch a wound, by breaking truths head, to make a plaiſter; as the Arminians, Papiſts, and Antinomians do. Let me therefore, firſt, ſhew you what the truth is, and then ſhew you, with what conſiderations, in a conſiſtancy with the truth, a Chriſtian ſo p. 57unwarrantably by this ſcruple ſtopt in its way of beleeving, may be ſet a going again; and there will be left an even-path upon the road of truth for a troubled ſpirit to goe on in its way of beleeving; and that both ſteadily, and nimbly. Know therefore,

Firſt, It is a truth, That from all eternity, God made choice of a particular and determinate number of perſons, to ſave them and none other; nor can any be ſaved, but thoſe who were ſo elected, and whoſoever are ſo elected, ſhall not fall away. This is the truth of God, which muſt ſtand firm againſt whoſoever they be, that either ſay there is no election, or an election at random; (as the Arminians hold) or a ſlippery one, that is, alterable, (as Papiſts hold) or that it is made in time, &c.

Secondly, It is a truth, That God never elected any, becauſe he foreſaw they would beleeve, and repent and walk holily; but becauſe he hath elected them, therefore they beleeve, and repent, &c.

Thirdly, It is a truth, That thoſe that are thus from all eternity elected, may come to knew, and particularly, and fully, and aſſuredly to know, they are ſo elected, and choſen of God.

Nay fourthly, It is a truth, That it is the duty of every Christian, to ſtrive to make his calling and election ſure, to labour to know that his name is written in the book of life. It is that which the Apoſtle Peter calls for at Chriſtians hands.

Nay fiftly, It is a truth, That there are but a very few elected, and whoſoever is elected, ſhall beleeve, and more then are elected, neither can nor ſhall beleeve; Many are called and few are choſen; and thoſe that are ordained to the end, are ordained to the means, they are created p. 58to good works. Theſe are thoſe propoſitions which I deſired to premiſe, and thoſe which the Devil and his inſtruments abuſe, to the unwarrantable perplexing of poor ſouls. Theſe are (all) the truths of God, which do and ſhall remain true, though all the world be found liars; but what of all this? I know none of theſe premiſes that will warrant ſuch a concluſion as this, Then I have no ground to beleeve, except I knew that I were one of thoſe few, whoſe names God hath written in his book of eternity. The Papiſt, and Arminian, and Libertines, now take another courſe, to cure the perplexed ſpirit, and make no bones of it; to ſtay a truth, to heal a conſcience. To this end, they have deviſed ſuch charms to hang about the necks of ſick ſouls, as theſe are, There is no ſuch matter as any decree of election, or God elects us for foreſeen works; and if there be an election, it is not particular, but the decree is entered thus at randome, in the Court rolls of eternity. All that beleeve ſhall be ſaved, without a particular entrance of the number, or names, as if God had not ſaid, I know thee by name; and if there be any elected, they ſtand upon ſlippery ground, Elected names may be blotted out, or added in; as if Gods book were more blotted then a Mercers ſhop-book. Or if there be any elected, yet, it is impoſsible to know that I am elected, nor can I have any aſſurance of my manſion-houſe in glory, till I have taken poſſeſsion of it. But this is to bruiſe the head, for a plaiſter for the heel. On the contrary, another generation maintain, election to be the object of Faith, and ignorantly maintain, Faith to be the eye of the ſoul, reading its name written in Gods book, from all eternity, an apprehenſion of our p. 59particular election, &c. But, as theſe do unwarrantably wound tender conſciences, ſo the other are bad chirurgions to heal ſuch wounds. If I miſtake not, we ſhall finde cordials enough to refreſh ſuch ſwooning ſpirits, without buying them at ſo dear a rate, as the …ale of a dram of pretious truth. Therefore leaving theſe premiſes, to be held and maintained, as the ſure pillars of eternall truth, I come in the next place to propound ſome conſiderations that may comfort and ſatisfie poor ſouls, thus unwarrantably troubling themſelves, [ſalva veritate Dei] the head of truth yet remaining without a wound or ſcar. That is my next work, and to that end conſider:

Firſt, Thou ſayeſt, If I knew I were one of thoſe that God had elected, then indeed I had ſome ground, in order to my ſalvation, to relye upon the promiſes; but unleſſe I be elected, ſuch reliance will be rather a fond and unwarrantable preſumption, then a warranted and well-grounded Faith.

Firſt, Conſider, (Chriſtian!) That Faith is not an apprehenſion of particular election, but an application of generall promiſes. Thou art miſtaken (without any ground) in the object of true Faith, Chriſt calleth upon all, to whom the Lord Jeſus Chriſt is preached,Iſai. 55. 1. 2.Isa 55:1Isa 55:2 in his Goſpel,1 Ioh. 7. to beleeve. He, every one that thirſteth, come, and buy. Iohn was ſent to bear witneſſe of the truth, Ioh. 6. 29.John 6:29that all men through him might beleeve, Joh. 6. 29. Chriſt layeth it as a duty upon all the people, That they ſhould beleeve on him whom God had ſent. Now can we imagine, that the meaning of Chriſt was, that they ſhould beleeve, that all of their names from eternity, were in the p. 60Court-rolls of eternity. The Goſpel obligeth all that hear it, to beleeve; but doth the Goſpel lay an obligation upon any, to beleeve a lye? Faiths object is the promiſes of the Goſpel of the Lord Jeſus Chriſt. It is Faiths work in the ſoul, not to cloſe with the decree of God, and to boſome that, but to cloſe with the promiſes, and imbrace them. It is Faiths work, to eye Chriſt, in a particular apprehenſion, through the proſpective of a promiſe, not to eye Chriſt, as the ſouls faviour, through the myſtery of Gods predeterminate purpoſes, Heb. 10. 23. Let us hold faſt the profeſsion of our Faith, without wavering; Hebr. 10. 23Heb 10:23well, but upon what grounds, the next words tell us, For he is faithfull, that hath promiſed, the ſure word, not the ſure decree of God, is the object of our juſtifying Faith. Now, where hath God left thee ſuch a line of promiſe, as this? Thou ſhalt be elected to glory, or, I will elect thee to glory. God hath ſaid, I will pardon, I will heal, I will eaſe you; and theſe words, God calls thee to reſt upon, as ſure and faithfull words: God hath ſaid, He that beleeveth on the ſon, Joh. 2. 36.John 2:36hath everlaſting life; but he hath never ſaid, He that beleeveth in my decree, hath everlaſting life. Indeed, if our election were that which were to be the firſt thing to be beleeved: it were ſomething to ſcruple a Chriſtian, and it would be enquired into how we ſhould know that we are elect; for it is neceſſary, that we have ſome certainty of knowledge of that which is to be beleeved, that it ſhould be evident to us; but there is no ſuch matter. The promiſes of the Lord Jeſus Chriſt, are our object, which not being particular, but generall, make our way ſmooth; As for example, we have a promiſe, p. 61Ioh. 3. 16.Joh. 3. 16.John 3:16 Whoſoever beleeves in him, ſhall not periſh but have eternall life. This promiſe now, it is thy work to beleeve, viz. that beleeving in him, I ſhall not periſh, but have everlaſting life. Doeſt thou ſay, how ſhall I know this promiſe is made to me? what ground haſt thou for that queſtion? when as in the promiſe, there is no reſtriction, Whoſoever beleeves. The writing runs, To all perſons to whom theſe preſents comes, what ſhould they do? beleeve in the Lord Ieſus; reſt and relye upon the Lord Jeſus Chriſt, for eternall life. The generall promiſe is by thee particularly to be applyed. Come unto me all ye that are weary and heavy laden (ſaith Chriſt) and I will eaſe you. This is now thy duty, to come unto Chriſt, but ſayeſt thou, I cannot come, I do not know I am elected; Chriſtian, does Chriſt ſay, Come unto me all you that are elected, and I will eaſe you? No he ſaith, Come unto me all you that are weary. Mat. 5. 29.Matt 5:29Suppoſe a man had an intention to give to ſuch a particular number of perſons, ſuch a quantity of money, and were reſolved with himſelf, to give to none other but thoſe, yet ſhould make a Proclamation, that whoſoever came to him acknowledging their poverty,Simile. he would relieve, in the mean while, ſecretly with himſelf determining,☜ not to give a penny to any, but thoſe whoſe names he had in his book, and who ſhould come; and knowing that none of the reſt would come, but be too proud to come and take it, were it warrant enough for any to refuſe coming upon this ſcore? I hear he hath made a book, and though he makes a generall offer, yet he will give but to a few perſons, and for my part I do not think I am one of them. If he wil ſend me word, I am one of thoſe whoſe name p. 62is in his book, I care not though I go. It is thy caſe Chriſtian, apply it in ſecret; wilt thou not beleeve and go to Chriſt, becauſe thou doeſt not know thou art particularly elected? fear leſt for this cauſe ſalvation be denyed thee. But ſo much for the firſt.

Secondly, Conſider, That thy election cannot be known to thee, till thou doest beleeve. Papiſts ſay, It cannot at all … known aſſuredly to thee, till thou comeſt to ſee thy name in heaven thy ſelf; but that is falſe; but this is truth, that till thou doeſt beleeve, thou canſt never know whether thou beeſt elected or no. The eternall decrees of God, are only demonſtrable to us [a poſteriori] from the effects, who hath aſcended up unto heaven at any time, to ſearch the records of eternity?

Firſt,Ioh. 6. 46.John 6:46 All that is recreated of God is by the Son, Ioh. 6. 46. No man hath ſeen the father ſave he which is of God, he hath ſeen the father. Nor can any thing be known of the father,Mat. 11. 27.Matt 11:27 but by the Son, Mat. 11. 27. Now, where hath the Son revealed the fathers ſecret decrees any where? when there was but a queſtion concerning the time of thoſe great things mentioned,Mat. 24. 36.Matt 24:36 Mat. 24. 36. ver. 1. Chriſt tells them, ver. 36. Of that day and hour knoweth no man, no nor the Angels, nor the Son, Mark 13. 32. but the father onelyonly. Whether the Son as man, did not know Gods ſecrets ſo far, or whether (according to Aquinas) ideo dicitur neſcire quia nos ſcire non faciet, he therefore be ſaid not to know, becauſe he will not ſuffer us to know, I ſhall not diſpute, either of both will ſerve our turn; Gods particular decree of election, is a ſecret, lockt up in the boſome of him who is the auncient of days, of which, either Chriſt himſelf [as man] was ignorant, p. 63or concerning which (to be ſure) he was ſo ſecret, as ne…er to reveal his fathers thoughts; he was indeed (as God) the Privy-counſellor of eternity, but a ſecret keeper of his fathers thoughts, and counſels, as well as an obedient Son to his commands in revealing his fathers will: Chriſt indeed tells his Diſciples,Ioh. 15. 26.John 15:26 He had choſen them, but it was though, not becauſe they beleeved that he choſe them yet after that he had called them, and they were come to him, and had walked conſtantly and obediently with him, that he told them ſo. Chriſt hath not revealed particular election to any before Faith.

Secondly, Nor ever will be. Will Chriſt think you ever reveal the ſecrets of eternity to thoſe that actually are his utter enemies? Election is one of Gods ſecrets; it is the roll wherein the eternall covenant, betwixt this or that particular ſoul, and the King of eternall glory, is written, and inrolled: Now the Scripture indeed ſaith,Pſal. 25. 14.Ps 25:14 The ſecret of the Lord is with them that fear him, and he will ſhew them his covenant. But hath the Scripture ever ſaid, the ſecrets of the Lord are with unbeleeving damned wretches? for (he that beleeveth not is damned already) no, when the ſoul is once called, and beleeves on the Lord Jeſus Chriſt, then God in his due time reveals the ſecrets of eternity to ſuch a ſoul, and puts it on ſpectacles to reade the particular covenant, that he hath made entred, and enrolled in the court of heaven, which is written in ſmall and inviſible characters, and cannot be read but with enlightned eyes guided by the eternall ſpirit. Beſides,

Thirdly, Conſider the phraſe of Scripture, how it doth reveal to us our particular election. Peter calls p. 64to them, to Strive to make their calling and election ſure. Firſt your calling, then your election, 1 Ioh. 2. 5. and 3. 6, 10.1 Joh. 2. 5.1 John 2:5 It is the conſtant language of Scripture,3 Ch. v. 6. 10. and the ſenſe of all the Apoſtles, that by our Faith, and fruits of our ſanctification, which are the conſequents, and attendants upon Faith, We muſt know, whether we be in God, or no; whether we be the ſons of God, or no; our particular election muſt be known to us by the effects; doeſt thou therefore ſtick at this? I muſt know that I am elected, otherwiſe I cannot beleeve, thou cutteſt off the means by which thou ſhouldſt attain to thy end. Thy end is to know thy election. Now the means by which thou ſhouldſt attain to this particular knowledge and aſſurance, muſt be Faith and the fruits of it: This thou caſts off, a thing ſo abſurd that thou wouldſt condemne it in any worldly matter. Thirdly,3 Con. Conſider thou hast no ground for thee to thinke thou art not elected, unleſſe it be thy unbeleefe. God hath made open Proclamation: Whoſoever beleeveth in him ſhall not periſh but have everlaſting life: Whoſoever commeth unto me, I will in no wiſe turne him away. Let all come, and I will eaſe you. Suppoſe a King ſhould make a Proclamation concerning ſome Malefactors: Let every one that will, come to me and beg his pardon, and he ſhall have it. Though he hath a ſecret reſervation of thoughts in his boſome to pardon none but ſuch and ſuch, becauſe he is confident the reſt will be too proud and ſtout to come; yet upon what juſtifiable ground ſhall any Malefactor think the King intends not to pardon him before he comes to him and humbly begs his pardon: Shall he ſtand, and at a diſtance ſay, Let the King ſend me a particular pardon, and p. 65then I will come for it and thank him; but till I am ſure he intendeth to give it, I will never take the pains to go. Upon what grounds ſhall ſuch a malefactor think the King intends not to give him his life? hath he not good cauſe to think his ſtoutneſſe is the cleareſt and proximate cauſe? God ſaith come, beleeve, and you ſhall live; Thou ſaith now, no, I do not think I ſhall live, let me know that, and then I will beleeve; what ground haſt thou to think thou ſhalt not have the end, but becauſe thou wilt not uſe the means? Suppoſe a man lay very ſick, his Phyſicians ſhould preſcribe him ſuch and ſuch means,☜ in order to his recovery; no not he, he remembers, His time is in Gods hand, and he cannot paſſe it, he is ſure, he will ſee firſt whether God will let him live, or no, and if God will ſend him a leaſe of his life, then he will uſe means. Suppoſe now ſuch a man ſhould dye, what might any think the cauſe why he dyed ſo ſoon? What? the period that God had ſet to his dayes? or his own refuſing the means to ſuſtain his life? But this will be further enlarged in a fifth conſideration.

Fifthly, Conſider but this, That all thoſe whom God hath elected, he hath not onelyonly elected to the end, but to the means. Gods eternall decree of election, is not entred thus in the Court-book, Be it ordained, that ſuch or ſuch a perſon ſhall live eternally: But, be it ordained, That ſuch or ſuch a perſon, ſhall in time be called, and beleeve the Goſpel, and walk holily like one of my children, and after receive the crown of glory. We were predeſtinated, That we ſhould be to the praiſe of his glory, Eph. 1. 12. and 2. 10. For we are his workmanſhip, created in Ieſus Chriſt unto good works, which p. 66God hath before ordained that we ſhould walk in them. God hath ordained the means, as well as the end, and you muſt firſt know by your calling and beleeving, that you are elected to them, before you can know you are elected to eternall life; the ſame God that hath made it a decree of eternity, this and that man ſhall be ſaved, hath alſo made it a decree, that this or that man ſhould beleeve. Beleeving that I am elected and one choſen of God to eternall life, is a piece of ſenſe, not of juſtifying Faith (ſaith learned and pious Rutherford) and it is a piece of ſenſe too, to think I beleeve, as I have at large heretofore ſhewed, but it is an higher thing, to beleeve and be fully perſwaded that I ſhall infallibly be ſaved, then to think I truely beleeve, it is a ſtep higher; the demonſtration is plain, becauſe no Chriſtian can think that he ſhall be undoubtly ſaved, unleſſe he thinks, firſt, that he doth truely and ſavingly beleeve. Now therefore thy firſt work muſt be to get a ſenſe of Faith, to beleeve that thou beleeveſt; for thou wilt never know that God hath ordained thee to life, unleſſe thou firſt know that he hath ordained thee to beleeve, 1 Theſ. 5. 9. For God hath not appointed us to wrath, but to obtain ſalvation by our Lord Ieſus Chriſt, that is, by beleeving in the Lord Jeſus Chriſt. Therefore we are ſaid to be elected in Chriſt, that is, to obtain ſalvation in Chriſt, and by beleeving in Chriſt, which is the true ſenſe of that place, what ever Arminians wreſt it for. But I paſſe on to a ſixth.

Sixthly, Conſider, That by ſtanding at this ſcruple, thou doeſt not onelyonly ſinfully, and unwarrantably, and endieſſely perplex thy ſelf, and hinder thine own ſouls peace, but alſo thou calleſt in queſtion gods wiſdom, and p. 67ſlandereſt his charters of free grace. Firſt, Thou calleſt in queſtion Gods wiſdom.

1. God in his wiſdom hath thought it fit, that his particular election of any ſoul to eternall life, ſhould be concealed from it till it hath beleeved, to let Faith go before ſenſe; thou ſayeſt no, but it is better for me to know I am elected, and then I have ground of beleeving; God ſaith, beleeve, and then thou ſhalt ſee, and this is the way of his wiſdom with ſouls; thou ſayeſt, no, let me ſee, and then I will beleeve; God ſaith truſt me, I will be faithfull; thou ſaiſt, no, I will not truſt thee a jot further then I can ſee thee.

2. God in his wiſdom hath thought it a ſufficient ground for a ſoul to beleeve in him, and truſt to him, that in the promulgation of his Goſpel, he hath ſhut none out of heaven, that have not ſhut out themſelves. Thou ſaiſt, no, I will know whether God hath ſhut me out, before God ſhall know whether I will ſhut out my ſelf, or no; God judgeth it moſt fit, that the ſinner ſhould ſpeak firſt, and tell him, whether he will accept of his grace tendred, or no; thou ſaiſt no, but I will know firſt, whether God that hath made his large tenders of grace, will make good what he tenders, nay, thou ſtandeſt upon Gods ſeal, as if thou durſt not truſt his word; God ſends thee his proclamation and cauſe…h it to be proclamed in thine ears; thou ſaiſt, This is not enough, let me have his broad-ſeal.

Secondly, Nay, herein Thou ſlanderest his charters of free-grace, Thoſe ſay, Whoſoever beleeveth ſhall live; thou ſaiſt, in effect, no, for if I be not elected, nay, if I do not know I am elected, I can have no ground to p. 68beleeve; what doeſt thou but ſlander the charter of free-grace; as invalid and inſufficient, and good for nothing? and is it fitting that the creature ſhould thus deal with the Creator?

Seventhly, If thou wilt but beleeve, nothing that is in Gods decree, ſhall or can hinder thee of ſalvation: The whole Goſpel runs in this language,Ioh. 3. 16, 36. and 6. 40, 47. and 11. 25.John 3:16John 3:36John 6:40John 6:47John 11:25 Whoſoever beleeves in him ſhall not periſh but have everlaſting life. He that beleeveth on the Son hath everlaſting life. Lay thy damnation, Chriſtian, to Gods charge, if beleeving thou periſheſt. O Iſrael (ſaith God) thy damnation is of thy ſelf. Never fear it Chriſtian, God will waſh his hands and clear his word to, of thy blood, or any ſinners in the world; The righteous Judge of the whole earth, will do no unrighteous action, neither ſhall any falſhood proceed out of his lips, He is not as man that he ſhould lye. Thou ſhalt never, nor ſhall any damned creature ever ſay, if the thred of Gods word had not broke, I had not faln into this pit. Thy damnation ſhall be of thy ſelf, not of him, nor for any fail of his faithfulneſſe.

Laſtly, Conſider, Heaven and glory are not ſo inconſiderable things, but they are worth adventuring for, if thou hadst but a poſsibility of obtaining them, though thou hadſt no certainty. Thou ſaith, except I were ſure God had elected me, to what purpoſe ſhould I beleeve? unleſſe I be pre-ordained to ſalvation, it is impoſſible I ſhould be ſaved. Chriſtian! haſt thou ſo cheap and low thoughts of heaven and glory? a vain ſtudent, that hath but heard of ſuch a thing, as a Philoſophers ſtone, which they ſay hath a vertue in it, to turn other metals into gold, he hath but heard that there is ſuch a thing to be found out, or p. 69perhaps doth but fancy ſuch a thing findable, with the expence of much time and ſtudy, and money; he upon this conceit, lays out a great deal of his eſtate, expends a great deal of time, thinks no time too much to ſpend, no money too much to be expended to try a concluſion, he hath no certain confidence perhaps of ſuch a things poſſibility; however, no certainty, that he hath found out the very way of finding it; perhaps, he hath many diſcouragements from divers that have ſpent their eſtates, buſied their brains, loſt abundance of time, and yet never could finde it, yet he goes on carried on with a ſtrong fancy, hoping not to fail. Queen Eſther, when ſhe went into the King, had no certainty of finding favour, yea, ſhe wanted not ſome diſheartnings, in regard of a cuſtome in the Court of Perſia, that none ſhould come in to the King, till they were called, and yet more, ſhe had not been called of thirty dayes: (an extraordinary time) Yet ſee her reſolution, her buſineſſe was extraordinary, many lives depended upon her venturing her life, ſhe puts on a gallant reſolution to go in, and ſaith, If I periſh I periſh, and God bleſſed her enterprize, and ſhe obtained the holding out of the golden Scepter, and the anſwer of her deſire. Thou ſaith, I am not ſure I am elected; I ſay yet, beleeve, Thou art or mayeſt be ſure, if thou doeſt beleeve, thou ſhalt live; thou haſt the word of God for it, It is but the expence of a little time in praying, hearing, faſting, &c. Never was their one experience of one, that beleeved and was damned, to diſhearten thee; God calls thee to it, if thou doeſt not, not the lives of others but thy own ſoul is in danger of periſhing; God hath promiſed p. 70the golden Scepter, Heaven and Chriſt, are worth venturing more for, then thou canſt adventure; Go in, reſolve to reſt upon Chriſt, do it truely, and my ſoul for thine if thou periſheſt. Thus I have ſhortly indeavoured to ſpeak ſomething, how little ſoever, and in how much weakneſſe ſoever, to poor ſouls pleading this bar to Faith; Conſider of it, you ſee this ſtill remains the great work of a Chriſtian to obey Gods revealed Law, not to ſearch into his ſecret will: Hear O man! what God hath required of thee, Beleeve and be ſaved, make not blocks in thine own way. Art thou weary and heavy laden? come unto him that ſaith, Come unto me all you that are weary and heavy laden, and I will eaſe you: Ah! but (wilt thou ſay) I am a poor vild unworthy wretch, what have I to do to reſt my impure hands upon a pure Chriſt? But for this I ſhall God willing, ſpeak ſomething the next time.