A Beam of Light Darted Through the Clouds, Chapter 2 – Chapter 3
CHAP. II. Whether Repentance precede Faith, and which is firſt to be preached.
GOD in this laſt age is making out his truth in plainneſſe, whereas in former ages it hath been much clouded; therefore marvell not, if thou readeſt that which will be gain-ſayed.
It hath been a great diſpute amongſt men, whether Repentance go before Faith, or Faith Repentance? I ſhall not erre againſt truth, nor yet diſagree from ſome men, to ſay that Faith is alway before Repentance in the converſion of a Sinner to God; and if this be true, then it will neceſſarily follow, that Faith ought to be preached before Repentance.
For, I judge Faith to be the inſtrumentall cauſe of Repentance, and not Repentance the cauſe of Faith: It is true, that in the converſion of a ſinner to God, Faith and Repentance ever go together; yet Faith is the firſt-borne, and may challenge the right hand of fellowſhip.
Now the difficulty ſeems to be opened in this particular: It is very true, that Repentance is (for the moſt part) diſcovered before Faith to men, therefore men judge that Repentance is, and muſt be before Faith.
I anſwer: Firſt, that it will not follow alwayes true, that the firſt in appearance, is firſt in the ſoul; Faith I compare to the ſeed caſt in the ground, Repentance I call the blade ſprung up from that ſeed: Now no man will judge ſo weakly, that becauſe he ſeeth the blade firſt ſpring up, therefore the ſeed is not there.
Againe, you may underſtand it by this alluſion; when a candle is lighted in a room, and I come into that room, true it is, I have the light firſt in my eye, and ſee that firſt, yet the candle was there before the light was; ſo it is often true, that repentance is firſt apprehended, but not firſt wrought.
Conſider ſecondly, that if Repentance be before Faith, then I ask, what doth that Repentance avail man? If that place be true, Heb. 11.6. Without Faith it is impoſſible to pleaſe God? I may then ſafely conclude, if Repentance is firſt, why was not Ahab and Judas their repentance accepted? was it not for want of true Faith? I never found in Scripture, that any did truly repent before faith; Job in his laſt Chapter when he had ſeen the Lord he abhorres himſelfe; Iſai. 6.5. ſo Iſaiah when he had ſeen the Lord, he cries, Woe is me, I am undone; ſo that generall promiſe runs, Zach. 12.10. They ſhall look upon him whom they have pierced and mourn for him: all implies a ſeeing before ſorrow.
I put the caſe thus: Suppoſe a man ſhould meet with his friend, but diſguiſed, and ſo ſhould take him for his enemie, and kill him; now when his vizard is taken off, and he finds that it was his dear friend, what think you, will not ſorrow follow? ſo untill a ſoule come to apprehend that againſt his Saviour, his Father and Friend, he hath wounded him that loves him, when he ſeeth this, he will ſorrow kindly indeed.
For a man will never be willing to account his own ſtate bad, untill he is brought into a beliefe of a better ſtate in Chriſt for him; Peter, who was a Diſciple of Chriſt, could never have repented of his ſin in denying his Maſter, if he had not looked upon him; much leſs is a ſinner able to repent of his ſins, but from a ſaving ſight of God in Chriſt.
Now this being undeniably true, then faith in Chriſt muſt be firſt preached: And herein I know, many godly men in their preaching go againſt their own principles, who all ſay, that repentance without faith is dead, yet they preach repentance firſt, and qualifications; a man muſt be ſo and ſo humbled, before he muſt lay hold upon Chriſt: and by this means many poor ſouls are kept under the hatches, dare not lay hold upon Chriſt, untill ſo far humbled; I my ſelf having repentance, being kept four years under this law, and thought it preſumption in me to believe my ſins pardoned, untill qualified. Truly I muſt judg this to be a branch of Purgatory, and meerly legall, where men put knots upon a truth, that it cannot be nakedly diſcovered to ſinners on earth.
Object. But an Objection may ariſe: Did not Chriſt in his firſt Sermon on the mount preach repentance when he ſaid, Repent, for the kingdom of heaven is at hand? Mat. 4.17. Did not John alſo preach the ſame doctrine? Mar. 1.4. ſo did not Peter preach the ſame, Acts 3.19: Repent, that your ſins may be blotted out?
Anſw. I anſwer, that it is true, Chriſt did ſo; but note, it was before the Goſpell was come; Repent, for the kingdom of heaven is at hand, preſently to follow upon it; and the word (foreign) repent here ſignifies a change of the mind onelyonly: Chriſt he was a fulfiller of the Law, and ſpoke many things as in that relation: and this doctrine was ſuited to the Phariſes, who thought all was well; Chriſt tells them, they muſt be of another mind, or els no ſalvation; they muſt have another kind of faith then what they already had: Now here men miſtake, who take repentance in the latitude of it, and ſo ſuppoſe humiliation and ſorrow muſt firſt be, before faith. I would ask any ſoul that had true repentance, this queſtion, When they were in a ſtate of ſorrow for ſins? What made them thus ſorrow? Was it not firſt becauſe they had offended a loving Father? Or ſecondly, had they no ſecret hope in them that Chriſt would be merciful, though at preſent they durſt not lay hold upon him? why did they ſorrow els, if they had no dram of faith they ſhould be ſaved, their tears were then ſpent in vain. I am confident, never any man was yet converted, but he had the ſparks of faith, though not flaming. Therefore I may ſafely conclude, that for any man to preach repentance before faith, is not to preach the Goſpell, but the Law: And further, if they own the title of Miniſters of the Goſpel, why then they ſhould obey his generall command, Mark. 16.l5, 16. Go ye and preach the Goſpell, he that believes ſhall be ſaved, he that believes not ſhall be damned: Surely if Repentance muſt firſt be preached, then why ſhould Chriſt exclude it in this great command? I know not who can teach his Maſter, and if the word (Goſpell) ſignifies glad tidings, as all men judge, I wonder in the order of the Goſpell wherein ſhould the Goſpell excell the Law, if it bids men firſt repent, and then believe? this is no good newes, to tell me I muſt firſt repent, be humbled for ray ſinnes, the Law ſpeaks this of it ſelf, ſuch a kind of preaching is as if I ſhould firſt put out a mans eyes, and then bid him look upon me.
I. Object. But ſome may object, What is the meaning of that place in Acts 20.21. where Paul testified to the Jews and Greeks repentance towards God, and faith towards our Lord Jeſus?
1. Anſw. I anſwer: That true it is, in the converſion of a ſinner to God Faith and Repentance ever go together; yet Faith is firſt in order of nature in the ſoule: and for that place of repentance towards God, I underſtand not that it muſt be preached or wrought, but Paul here onelyonly diſtinguiſheth the objects of Faith and Repentance; God conſidered abſolutely in himſelfe, is the perſon whom we have offended, or diſobeyed, repentance muſt be in reſpect of him; God came in Chriſt reconciling the world to himſelf, and ſo under this notion there muſt be faith upon Chriſt; ſo that this Scripture makes nothing as to the order of faith & repentance.
2. Object. But doth not Paul ſay before faith came we was kept under a Schoolmaſter, and the Law was our Schoolmaſter to bring us to Christ? Gal. 3.24. Doth not that humble us for Chriſt? and if ſo, then we are to be qualified in ſome ſenſe before we believe.
2. Anſw. I anſwer: That Paul ſaith the Law was, he ſpeaks of it as in the time paſt, that is to ſay, before Chriſt came the Law was a Schoolemaſter, and we were ever learning, but never able to be proficients by it; but it was but untill faith came, there faith is taken objectivè, for the object of faith: we were under the dominion and killing power of the Law, not that it can prepare us for Chriſt, for then Chriſt could not be a perfect Saviour: And although moſt men interpret it by alluding to a Schoolemaſter, who fits Schollers for the Univerſity, ſo (ſay they) the Law is a Schoolmaſter to prepare men.
For my pare, I rather with ſubmiſſion to the unbiaſſed judgment, ſuppoſe the word [Schoolemaſter,] rather notes this, that the Law had the maſterſhip and rule over us, and we was ſubject to what it threatned; but when Chriſt came this Schoolmaſter had us not under his bonds and puniſhments, as if by it we could be taught everlaſting life; and as Chriſt ſaith, Call no man your Maſter, but one even Chriſt: ſo that the Law cannot be underſtood in this ſenſe, that it prepares us for Chriſt, unleſſe this preparation be meant that it leaves us under condemnation; Rom. 3.20. For by the Law is the knowledge of ſin, yet not an efficacious knowledge of ſinne, ſo as to ſhew us a Saviour, but it will cauſe us to run from him.
And indeed take a man ſimply conſidered, as obeying the Law, he never cares for a Saviour, thinks he is well enough, as the practiſes of the Phariſees teſtifie fully to us.
3. Object. But how are thoſe promiſes true, where God calls (Mat. 11.28.) ſuch as are weary and heavy laden, and I dwell with him that is of a humble and contrite ſpirit, and the whole have no need of the Phyſitian, but they which are ſick? Muſt not men firſt be qualified before God call them?
3.Anſ. I anſwer: Firſt, theſe places do not demonſtrate that every man muſt be ſo before faith, but only declares, that it is poſſible men are, and may be by the Law ſo terrified for ſin: yet this alſo is by the ſpirit, altough they may have terror, yet this cannot be true humiliation, but a legall afrightment for ſin: Theſe promiſes are only to teſtifie Gods bowells of compaſſion to ſuch as well as others, and from his mercy calls them to believe in him, meaning, as I candidly interpret it, that unleſſe God calls them, they wil ſtil be mourning, and think they are not qualified ſufficiently for him; and therfore God manifeſts his love towards them.
2. Anſ. But ſecondly, I anſwer, if the Goſpell muſt be preached only to ſuch upon conditions, then I ask how can it be a free Goſpell? which notes it comes without any ſuch conditions to be performed by us. And further, how can a man follow Chriſts command to preach the Goſpell to every creature, if qualification in any ſenſe muſt go before? Paul teacheth us another leſſon, Tim. 1.15. This is a faithfull ſaying, Chriſt came to ſave ſinners, of whom I am chief, he ſaith not if they are humbled, but calls to ſinners indefinitely, qua ſinners, Chriſt comes to give us faith, that we may be humbled.
Qu. But may not repentance then be preached? yea, in its proper place as a fruit of faith: I would have all that go under that noble title of Preachers of the Goſpell to conſider Pauls ſpeech to the Corinthians, 2 Cor. 5.20. Now then we are Embaſſadours in Chriſts ſtead, as though God did beſeech you in us: We pray you in Chriſts ſtead be ye reconciled to God; That is to ſay, we ſpeak in love to you, that through love you may receive and believe that teſtimony which God hath given of his Son; and what is this teſtimony, but to believe that record that God is a Father to us in Chriſt? I might mention divers other places where Faith is firſt laid down, as Acts 8.37. where Philip ſaid to the Eunuch, If thou believeſt with all thy heart thou mayest; ſo Joh. 6.29. when they asked what they ſhould do to be ſaved, why Chriſt anſwers, This is the work of God, that you believe on him whom he hath ſent: To end this queſtion with that place in Acts 5.21. Him hath God the Father exalted to be a Prince and a Saviour to give repentance and remiſſion of ſins; this is plain, Chriſt gives repentance, but how? through faith: Therefore Chriſt muſt firſt be diſcovered according to the whole tenor of the Goſpell.
CHAP. III. What Prayer is.
THe glory of man is to underſtand truth diſtinctly without confuſion: Prayer in generall is the going out of the heart to God from a divine diſcovery of a greater good then man hath yet attained.
Men cannot pray for that which they apprehend no need of; emptineſſe is the womb that produceth Prayer, and as fire is the cauſe of heat, ſo the ſenſe of a want of God draweth forth the ſpirit to cry after him: Before Adam fell, there was no neceſſity of Prayer, for he wanted nothing; neither do I conceive if Adam had ſtood Prayer had ever ſprung forth, ſo that we weare it as a badge of our imperfection in this life.
Qu. Whether it be the externall voice that makes Prayer? ſome think that no man can be ſaid to pray, unleſſe he ſpeake with his tongue.
Anſw. I anſwer: That the externall delivery of words cannot be a ſubſtantiall part of Prayer; for if it be, then I may teach a a Parrot to pray: but thus far I acknowledge, that it is the outward forme, and that which God hath inſtituted to be amongſt men; for no man can ſay, I pray, unleſſe there be utterance, and in outward expreſſions another Saint judgeth of my heart, ſo that as to outward appearance, no man can demonſtrate anothers praying, but from the heart to the tongue.
But let us take heed of confining prayer onelyonly to a way of utterance; for I prove that a Chriſtian may pray, and never ſpeak a word, as in Rom. 8.26. The Spirit helps our infirmities with ſighs and groans unutterable: Sure then the tongue cannot manifeſt what is in a Chriſtian many times when he prayes; for theſe ſighs and groans are the immediate goings out of the heart, which there is a want in words to expreſſe.
Further, the Spirit ſaith, Pray alwaies, ſine intermiſſione, 1 Theſ. 5.17. Without any ceaſing, for ſo the word foreign ſignifies; now no man can verbally pray alwayes, for if ſo, then he could have no oportunity to do any other exerciſe: If it ſubſtantially conſiſt in voice, how then ſhall a dumb man pray? ſome were born tongue-tied, yet I hope no man wil ſay they may not pray; ſo likewiſe I would ask how many, or how few words make a prayer, if properly that be any thing as to the ſubſtance, what made the Publicans ſaying, God be mercifull to me a ſinner? there were but ſix words, was it not his heart that made it a Prayer? yea, ſure. Put I conclude this with Hannahs Prayer, I Sam. 1.12. When, ſhe praved, Eli marked her mouth; now Hannah ſpake in her heart, only her lips moved, he thought ſhe had not prayed, becauſe he heard not her voice, but the Spirit ſaith ſhe prayed; alas! many are not able to ſpeak words as other men can, ſhall we conclude upon that that they may not pray? God doth not ſo much reſpect what words he utters, but with what heart he cries to him; therefore let none juſtle out one truth with another, for a Prayer is demonſtrated both wayes, yet I ſay, he that hath the ſpirit of prayer will uſe both, and let no Profeſſor judge prayer only in outward appearance, as the world doth, but judge righteous judgement: This I hint at onelyonly for the comfort of ſome Chriſtians that want words to expreſſe their heart.