The Real Christian, Tract · Chapter 3
CHAP. III. Of Conviction.
COnviction follows Illumination, as I ſaid before; foreign, eſt certu & immotis argumentis ita convincere, ut conſciontia errorem ſentiat. Argumentum demonſtrativum objicere quod eludi nequeat.there cannot be Conviction without Light: The Spirit is a practical Teacher; he doth not teach the elect now converting, notions about ſin, and the ſtate of a ſinner, but applieth his doctrine to the perſon, thou art the man, this miſerable ſtate is thine; when he heard the Miniſter before he could turn off the Sermon, as not belonging to him; it may be he will ſay, the Perſon met with ſuch a one to day, and adds his Troth or Faith to it, but it did not concern himſelf; or if it came ſo cloſe that his Conſcience tells him it did concern him, yet he will have ſome ſhift to evade the power of the Word: but now the Spirit comes to work, this trade ceaſes, now all is applied to himſelf. Nathan to help David to ſee the greatneſs of his ſin, ſets up a light, by a Parable (Ficta arguunt) nothing leſs then death muſt be the puniſhment if David be Judge, 1 Sam. 12.5. but then Nathan applies the Parable, De te narratur Fabula: David is couvinced, and Conviction brings forth Confeſſion, with ſound Repentance.
Concerning Conviction I ſhall lay down a few Poſitions, and then ſhut up both theſe Chapters together.
Firſt Poſition. The work of the Spirit in Conviction is not ingeneral, that the perſon is a ſinner.
Thoſe who are not Atheiſts in judgment (whether there be any ſuch is much queſtioned, and denied, though thoſe whom Voetius mentions, and our times, Diſp l. 1. p. 218 219.would make one conclude there are many ſuch) in whom the ſparks of natural light are not quite extinct, and live under the preaching of the Word, and hear others ſay they are ſinners, are content to acknowledge themſelves ſinners; And who is not? This is no matter of ſhame, being every bodies caſe, they are but as their neighbours; they ſeem then to be convinced of ſin; but if you come to ask theſe perſons, of what particular ſin are they guilty? they know not one. If you ſay this is not poſſible: Yes, I have found it in my own obſervation, amongſt thoſe who have offered themſelves to the Lords Supper, when I have examined them, about the ſenſe of their own ſinful condition, fearing leſt they had no more then this general notion (conviction I cannot call it) that they (as all elſe) are ſinners; I have asked them, what particular ſin they have been guilty of, not that I deſired to know their ſins, I told them, but only to know, whether there were any more then this general notion they had taken up, that all are ſinners. Hence they reported, I brought up Auricular Confeſſion: But this I found, not one particular ſin could they give an account of: I went over the ten Commandments, and told them how I was guilty, to ſee if by this means I could convince them of any particular ſin; but when I had done all, I could not hear of any one ſin they were guilty of. The ſame a neighbour Miniſter, eminent in Gods work, found in a woman, who came to him, ſeeming to be under great horror of Conſcience, the woman cried out ſo loud, that he deſired her to reſtrain her ſelf. But what is the matter: Oh ſhe is a ſinner; and this was all for a good ſpace of time he could get from her, ſhe was a ſinner: He then asked her what ſin ſhe was guilty of? No particular ſin he could get from her: He then went over the ten Commandements, and told her how he was guilty; but when he had ſo done, there was not one ſhe was guilty of, for he asked her in particular. I dount not but there are many thouſands more of this ſtamp, if we did but ſearch into ignorant families, eſpecially among women, whom modeſty, or rather the reſtraining Providence of God, hath kept in from breaking forth into open and groſs vices. One woman I knew, who was indeed convinced of one ſin, if you will call it Conviction; how ſhe knew it to be a ſin, you may eaſily conceive. One Lords day morning, the woman was ſpinning; going to her next neighbour to fetch fire, her neighbour asked her, what ſhe meant to ſpin on this day? She asked her, what day was it? (it ſeems the woman had forgot the day) when the woman told her what day it was, O, ſaid ſhe, have I lived thus long, and never ſinned againſt God, and muſt I ſin againſt him now? She was above ſeventy years, near fourſcore, I conceive when ſhe ſpake this; but ſo long, it ſeems, lived without ſin, till this Lords day morning, then ſhe thought ſhe had ſinned.
Second Poſition. The Spirit convinceth not all of the ſame particular ſin, though perſons be guilty of the ſame ſin.
I ſay, he convinceth not all of the ſame in the firſt work, he will do afterwards. Sins are various, and ſo is the Spirits work in Conviction at firſt; but this is ſure, let him ſet home any ſn, it ſhall be enough, he will do his work by it; he doth not alwayes begin with that ſin which is moſt obvious, which one would think ſhould be, Conviction there being eaſieſt to effect. I have marvelled to hear the ſins that ſome Chriſtians have told me God firſt convinced them by; it's true, they were fins, but ſuch as thoſe who are Chriſtians, and we hope really ſo, do not much think upon: It ſeems God doth not judge of ſins as we do; if he will ſhew himſelf to a Soul, and ſhew it any particular ſin it is guilty of, that Soul ſhall ſee evil enough in that ſin to caſt it down: But let the Spirit convince of what particular ſin he pleaſeth, he convinceth themall of that in which all ſin meets, of the puniſhment I mean, that the wages of ſin is death.
Third Poſition. Ʋſually the Spirit in the firſt work, convinceth the Soul by that ſin, in which the ſnner took moſt pleaſure and delight.
Here Conviction is eaſieſt effected, and this ſin will the Spirit imbitter to the Soul: the peccatum in deliciis, the ſin which he hides under the tongue, Job 20.12. this we hear of commonly in the day of Chriſts power. Fleſhly luſts lye faireſt in view; a mans natural Conſcience can more eaſily work here. How terribly hath the Word ſpoken againſt Covetouſneſs? what ſin more common? but how rare a thing is it to hear of a perſon whom the Lord convinceth of that ſin, in his firſt work? yea, it were well if thoſe who go for Chriſtians were convinced of it afterwards; yea, when this ſin hath got ſuch a head, that the bones of the luſt (as we ſay) ſtick out, others may ſee it, but how hard to convince men of it: it is a common thing for men to beſpatter one another with this ſin; and ſome I have obſerved moſt deeply guilty of it themſelves, yet they not covetous in their own opinion: for God to begin his conviction by ſpiritual luſts, this is not ſo common, yet ſometimes I have known it. I will not enlarge upon this head, as I intend not upon any.
Fourth Poſition. The Spirit in the firſt ſtroke doth not uſually ſet home all a mans actual ſins, but commonly two or three kinds of ſin.
Enough to do his work. By degrees he gives the Soul a view of all his vile pranks: Sins forgotten, buried long ago, out of mind, he makes theſe revive, come out of their graves, and appear to men; but to have them all come in at the firſt, without a great ſupport the Soul could not ſtand, but muſt utterly ſink; it cannot ſtand (in one ſenſe) by what he doth ſet home; but if all came in at once, it would be overwhelmed: My tranſgreſſion is ſealed up in a bag, and thou ſoweſt up mine iniquity, ſaith Job, ch. 14. v. 17. Did Job find it ſo? Yea, and ſo do others, they are ſealed up, and ſown up; and ſuch things are to be brought forth again: So doth the Spirit bring them forth; ſins committed twenty, thirty years ſince, come now as freſh to mind, with all the circumſtances, as if yeſterday committed; but not all in the firſt ſtroke.
Fifth Poſition. That the Spirit in the firſt ſtroke. convinceth all the elect of original ſin, I dare not affirm it.
That he doth convince all [I ſpeak of perſons adult] firſt or laſt, yea, and that early alſo, I doubt not of it, but to ſay he doth it in the very firſt ſtroke of Converſion, this I dare not defend. Mr. Shepherd moves the queſtion, Converſion p. 15.Whether the Lord convinceth all the elect at firſt of the ſin of their nature, and ſhews them their original ſin in and about this firſt ſtroke of Conviction? He anſwers, I doubt not of it. Paul would have been alive and a proud Phariſee ſtill, if the Lord had not let him by the Law ſee this ſin, Rom. 7.9. To what he ſaith after, I readily agree, that he doth firſt or laſt, in a leſſer or greater meaſure, &c. but this doth not ſeem to agree with the former, As to his inſtance of Paul, becauſe he was ſo convinced, ergo, All are and muſt be convinced of it in this firſt ſtroke, I am not ſatisfied in the conſequence: yet it may be Paul's perſecution was a ſin more ſet home at firſt; this I grant, if the ſtate of a perſon be as Paul's was, one that reſts in himſelf, hath good thoughts of his own righteouſneſs, duties, and doings, and upon theſe bears up himſelf, then no doubt, if God works upon ſuch a one, in the firſt ſtroke, he ſets home original ſin. It is hard to prove that thoſe Converts in the ſecond of Acts were convinced of their original ſin, at that time when they were pricked at their hearts: the ſin that Peter charged them with, was their crucifying of Jeſus, who was both Lord and Chriſt, ver. 36. and upon this they were pricked in their hearts, ver. 37. That the Jaylour, Acts 16. was convinced of this ſin when he came in trembling to Paul, and put forth that queſtion, What ſhall I do to be ſaved? I dare not affirm it, becauſe I know not how to prove it. Convinced he was of ſin, and that he was an undone condemned Creature. And I hope it cannot be denied, that the Spirit of God may ſo ſet home ſome particular actual ſins, that ſhall make the Soul ſee it ſelf in ſuch a loſt and damned condition, that the news of a Saviour will be welcome, and glad it may enjoy him upon any terms. This we obſerve is the ordinary way of the Spirit in perſons adult, living in ſins againſt light eſpecially, he doth ſo ſet home ſins and follow his work ſo cloſe, that the ſinner hath not leiſure to turn aſide to the by-paths of his own righteouſneſs [which he hath none] and duties, but is purſued ſo hard, that he is glad to fly for refuge to Chriſt, though the ſenſe of his original ſin as yet hath not ſeized upon him, as it will afterwards: and therein I do heartily agree with Mr. Shepherd, that firſt or laſt God doth convince His of original ſin. Hence for any Chriſtian to call into queſtion the truth of his Converſion, becauſe he was not convinced of his original ſin, in the firſt ſnoke of Converſion, [though adult when God firſt began to work] this is but a needleſs troubling of himſelf; but of this more hereafter.
By this work of Illumination and Conviction, thoſe vain hopes, wherewith ſo many delude themſelves, that their caſe is not ſo bad as ſome of theſe cenſorious Miniſters would make men believe, but they may do well enough: Their quarrellings with the Word and Miniſtry; their extenuations of ſin; their ſhiftings of the Word from themſelves to others, as not belonging to them; the ſlight thoughts they had of a man in his natural ſtate; the fickleneſs and unconſtancy of mind, whence nothing would ſaſten or hold upon them; theſe and ſuch like things are removed, and way made for further workings.
1. Hence. How far are they from Converſion, who have not attained to this firſt work, no not ſo much as in the notion; they are not yet come to ſo much light and conviction to ſee themſelves ſinners: that they are ſinners they will not deny, becauſe you ſay you are a ſinner, and all men ſay they are ſinners, and it is no ſhame to be what all men are: but if you come to any particular ſn, they know none they are guilty of, as I have given inſtance before; and others I could mention, who having lived to above ſixty years, when they have been asked, How do you hope to be ſaved? have anſwered roundly, They have not ſinned againſt God in all their life: Others, They have kept the Commandements of God; but for a ſtate of ſin and miſery, they neither feel it, know it, nor believe it.
2. Hence. What neceſſity is there of preaching the Law, to diſcover and open ſin, with the effects thereof, if this be the way of the Spirits working, to convince firſt of ſin, and Miniſters be foreign, 1 Cor. 3.9. workers with God, why ſhould not they work as God works? To preach the Law, in order to Chriſt; to labour to make men that lye in their ſpiritual Lethargies to know and feel their diſeaſe, that they may ſee the need of, and embrace the bleſſed Phyſitian; is not this rational? I think all men naturally ſtand under a Covenant of works, and to make men know what that ſtate is, I think is very requiſite, if ever we would make them feel the neceſſity, and know the worth of a Covenant of Grace; yet I know not how it comes about, of late years this kind of preaching is laid by: When I conſider the people, then I can ſee their reaſons why they love it not; but when I think of the Miniſtry, I know not why Miniſters ſhould ſo gratifie the corruptions of people. So the Law were rightly preached, I never knew it offend any godly and judicious Chriſtian. I remember my Father-in-law told me, that Biſhop Ʋher having once an Ague, and being in Eſſex, when Mr. Thomas Hooker preached, it ſo fell out, that my Father-in-law went to viſit him a little before his fit ſhould come, they both lying on the bed diſcourſing, I wiſh, ſaid the Biſhop, that Mr. Hooker were here to preach the Law home to my Conſcience: that fit they talked away; he miſſed it. By this we may read the Spirit of that highly learned and pious Biſhop. Thouſands of Chriſtians have wiſhed they had felt more of it, to Goſpel-ends; but to ſlight it as ſome, cry out againſt it as others, ſuch will hardly approve themſelves to be perſons well skilled in the work of Converſion. That ſome Miniſters may be imprudent in their preaching of the Law, and not carry it with that wiſdom that doth become them, I deny not; but for the Principle it ſelf, that the preaching of the Law is neceſſary to make men know their ſins, and their woful condition by ſin, that thereby they may be glad to liſten after, and embrace the Goſpel, I think this cannot be denied by any judicious Divine. In Phyſick indeed we find, that thoſe things which have gone for Principles for above a thouſand years, none ſo much as queſtioning them, within leſs then thirty years are turned out of doors, very few of the ancient Principles ſtanding; but if men will do ſo in theſe great points of Divinity, they may prove themſelves Fools, but no ſpiritual Phyſitians. Mr. Saltmarſh in a book of his, which I read many years ſince, but have it not now by me, gives theſe legal Preachers a notable jeer; he tells his Reader, that theſe Preachers will preach Chriſt, Goſpel and Free-grace alſo; but they do by theſe, as ſome do by Wine, (at Funerals or Baptizings) they offer it freely, and bid the people drink, but the Wine being burnt, they give it ſo hot, that the people cannot, nor dare drink it, for ſcalding their mouths: So do theſe, offer Chriſt, Grace, Goſpel, very freely, bid people take, and drink, but they have ſo heat the Goſpel with legal preaching, that they are afraid to meddle with it. Had there been as much Piety and Truth, as there is wit in the jeer, I ſhould have liked it well: I do not juſtifie men in their errors, want of wiſdom, prudence, in preaching of the Law, I condemn them as much as he, but for the Principle I do contend. To win Souls to Chriſt, by teaching them the Goſpel, and overflowings of Chriſts blood, without preaching the Law to convince men of ſin, and make them ſee and feel the neceſſity of Goſpel and Chriſts blood; to convince men of ſin by the Goſpel firſt, this I look upon as very irrational and immethodical. Take my mind under theſe heads.
Firſt, It is not the proper work of the Goſpel to convince of Sin, but of the Remedy.
Paul tells us, he had not known ſin but by the Law, Rom. 7.7. By the Law comes the knowledge of ſin, Rom. 3.20. For ſin is the tranſgreſſion of the Law, 1 John 3.4. The Law then muſt be preached, or Sin cannot be known. Paul doth not ſay he knew Sin by the Goſpel, but there he found the remedy againſt Sin; as in many of his Epiſtles we obſerve. Goſpel, bringeth glad tidings.
Secondly, The Goſpel convinceth men of ſin by conſequence, but the Law directly.
As if I ſee an Apothecaries Shop full of Phyſick, and a Phyſitian there, I can gather by conſequence then there is ſickneſs; elſe why is all this Phyſick prepared? why Phyſitian? though I ſee no diſeaſed perſon, nor feel any diſeaſe my ſelf. Thus when I read of glorious Promiſes in the Goſpel, and find Chriſt the Phyſitian there, I may well conclude, then there is Sin, and condemnation for Sin, elſe what need of Chriſt, and theſe promiſes of pardon, and juſtification through his righteouſneſs. Yea, I grant alſo, by the Goſpel, we may argue, how great an evil Sin is, that muſt have ſuch a Medicine as the blood of Chriſt to heal it; but ſtill this is by conſequence. The Law tells you directly, what that Sin is, and that condemnation for Sin.
Thirdly, Men may be convinced of Sin without the Goſpel, but not without the Law.
God hath convinced many of Sin where the Goſpel was not known, or not underſtood. The Heathen had Convictions, Rom. 2.16. by a Law not written. But to have men convinced of Sin by the Goſpel, where no Law was known, I wiſh Mr. Saltmarſh would tell us where thoſe perſons are: Tell men of the Son of God being incarnate, doing, ſuffering, dying, riſing, interceding, and tell them of his righteouſneſs, obedience and blood, what will you convince men of by this diſcourſe alone, unleſs you firſt teach them the cauſe of all this? and then I am ſure you muſt teach them the Law; and this being opened and ſet home, will ſoon teach them the meaning of the work of Chriſt in Redemption.
Fourthly, As the Goſpel convinceth of Sin only by conſequence, ſo only in general; but the Law convinceth of Sin directly and in particular.
When the Goſpel is firſt preached, what particular Sin doth it convince a man of? how doth that make him appear to be guilty? but the Law will tell him his particular Sins, and this muſt be done, elſe men will hardly come to a thorough and ſaving Conviction that they are Sinners indeed. After men have had the Goſpel preached, and refuſe to embrace it, then there is a particular Sin againſt the Goſpel, this is true; but I think never was it heard that any man was convinced of this Sin againſt the Goſpel, who was not firſt convinced of Sin againſt the Law: what cares he for the Goſpel, that ſeeth not himſelf in his ſin and miſery, and condemned under the Law? Grant it, that Repentance to life, and Faith in the Righteouſneſs of Chriſt imputed to our juſtification, be not comprehended under the Law but the Goſpel, ſo that impenitency and unbelief, oppoſite to that Faith, are Sins againſt the Goſpel, not the Law [as a Covenant of works.] Yet before a man is convinced of his neceſſity of this juſtifying Faith and Repentance, he muſt be convinced he is a Sinner, and ſo need theſe; but this muſt be by the Law, which will convince him of his particular Sins.
Let theſe Reaſons ſuſſice (though more might be added) to prove that the preaching of the Law to theſe ends I have mentioned, is both Scriptural and rational, and the contrary opinion is both againſt Scripture and reaſon. As to Mr. Saltmarſh his jeer, though there ſeem to be wit, yet there is more ſophiſtry in his Similitude: For thoſe legal Preachers did not make Chriſt and Goſpel ſo hot by their preaching of the Law, but by that preaching they laboured to make mens luſts ſo hot, that they might not any longer drink iniquity like water; but their hearts being ſcorched with the apprehenſion of the wrath of God due for their Sins, they might now be glad to liſten to, and anſwer that bleſſed Call of Chriſt, Let him that is athirſt, come; and whoſoever will, let him take the water of life freely, Rev. 22.17. By this I hope it will appear, Mr. Shepherd had no juſt ground to ſuſpect me to be againſt the preaching of the Law, unto right ends, though I know many ſerious Chriſtians have gone many years troubled about the want (as they apprehend) of theſe legal works; to whom, as I have ſpoken already, which I hope may give ſome eaſe; ſo I have more yet to ſpeak, towards their ſatisfaction, in due place. I think it not amiſs to give the Reader the cloſe of Mr. Shepherd's Letter to me in theſe words: Dear Brother, let my love end in breathing out this deſire. Preach Humiliation; labour to poſſeſs men with ſence of wrath to come and miſery: The Goſpelconſolations and grace, which ſome would have only diſht out as the dainties of the times, and ſet upon the Miniſtry's table, may paſſibly tickle and raviſh ſome, and do ſome good to them that are humbled and converted already: But if Axes and Wedges withall be not uſed to how and break this rough, unhewn, bold, yet profeſſing Age, I am confident the work and fruit of all theſe mens miniſtry will be at beſt but meer hypocriſie, and they ſhall find it, and ſee it, if they live to ſee a few years more.
3. Hence. If this be the way of the Spirit in drawing the Soul to Chriſt, how rational and neceſſary is it for thoſe who indeed would have Chriſt, and would have a ſound work, to beg this Light and Conviction from God; to pray with Job, (though I know the ſcope of Job in that place ſomething differs) Job 13.23. How many are mine iniquities and ſins? make me to know my tranſgreſſion and my ſin. It was part of that counſel Chriſt gave to the luke-warm Angel of Laodicea, To anoint his eyes with eye-ſalve, that he might ſee, Apocal. 3.18. What ſhould he ſee? Among other things, he ſhould ſee himſelf to be wretched, miſerable, poor and naked, ver. 17. which for want of this work of Illumination and Conviction, he did not ſee, and therefore miſtook himſelf (as do moſt who are called Chriſtians) thinking he was rich, and had need of nothing: Was this counſel of Chriſt good? Deny it if thou canſt: If it were good, then my Uſe cannot be bad, for it calls for the ſame thing; that God would make thee ſee thy ſelf, Sin, Creatures, all as they are; What I ſee not teach thou me, Job 34.32. I am ſure none of us naturally ſee Sin and Creatures as they are, nor ever will, unleſs God be the Teacher.
I know this counſel will not take with a carnal heart, though it be that which converted Souls daily follow God for, to have themſelves, Sins and Creatures opened and diſcovered unto them as they are: Let Sin be Sin, and Creature be Creature, and let me ſee the miſery of being a ſlave to Sin and the Creature, as I feel my ſelf enſlaved too much unto theſe daily. But for others, I know they like it not; And what is the matter? Alas this would ſpoil all the ſport; ſhould we once have Sin, guilt, and our miſery diſcovered, we muſt never ſee merry day after; and that which we fear, muſt follow, our Lovers and we muſt part; and that we find a hard thing, yea, impoſſible, to bid farewell to thoſe luſts, companions and wayes, which have brought us in ſo much pleaſure and profit in our dayes. Theſe or ſuch like were the thoughts of him, who would not hear Doctor Sibbs, for fear he ſhould convert him, he ſaid.
We have been before you, and know your Objections very well, having had the ſame thoughts in our own hearts againſt the work of God, which you have now uttered, and ſo can tell the better what anſwer to give. I know it to be a frequent Objection made againſt the work of God, That it makes men melancholy, mopiſh, if not mad. I heard it once my ſelf, being in company amongſt ſome Gentlemen and Scholars; one of whom God had pulled out; and being now under this work, the diſcovery of his ſinful and miſerable eſtate, was dejected, being before chearful, and too too vain in his mirth, now was as ſad; the other Gentlemen, his Companions, threw this in his teeth preſently, this is the fruit of your Religion; when once men begin to be Puritans, they muſt looſe all their mirth and chearfulneſs; now nothing but mopiſhneſs, ſadneſs, and ſowr faces, and were much offended.
But are you in earneſt? Do you verily think, if God ſhould indeed enlighten you to ſee your ſelf, ſin, guilt, miſery, that it would ſpoil your ſport, and hazard a divorce between you and your Lovers? Then if thou beeſt a man, haſt the uſe of thy reaſon, let us grapple a little, as I have felt your Objection, ſo I can give you a feeling Anſwer.
Firſt, You muſt and ſhall ſee your ſin, ſelf and guilt, do what you can, there is no avoiding it; if as you are loth to ſee ſin and guilt now, ſo you could take a courſe that you ſhould never ſee it, nor know the effects of it, then you might have ſome reaſon on your ſide, why you ſo oppoſe this work; but this is impoſſible, foreignGod will ſet mens ſins in order before them, Pſal. 50.21. he will ſet them in order; the word is uſed variouſly, ſometimes for the ordering of a Table, ſometimes for the ordering of an Army: God will ſet them Rank and File, and a terrible Army will this appear, Before thine eyes; turn thy eyes which way thou wilt, yet there ſhalt thou ſee thy ſins, you ſhall not be able to turn your eyes from them; My ſin is ever before me, ſaid David, Pſal. 51.3. David did not now ſeek to hide it, nor could hide it. Thus have thoſe found it whom God intends to ſave, by this diſcovery of their ſin and guilt, bringing them to repentance and embracing of Chriſt: And bleſſed is that ſight of ſin, when God withall gives the ſight of a Saviour. Thus alſo have others found it in a day of evil, often on a death-bed, when their ſleepy Conſciences come to be awakened; now they can ſee their ſins ſet in order before them, and hell attending them; and a ſad time it is, when the deſpiſed Miniſters and Chriſtians are ſent for, but know not what to ſay to them: I have found it a great trouble what to ſay at ſuch a time; one while our bowels move, hearts relent, to hear poor Creatures that now lye under the fears of dropping into hell every moment, what ſad complaints they make, and how they cry out for one word of comfort: on the other ſide, when we have known their lives, how the Word, the Offers of Chriſt and Promiſes have been ſlighted, but now they ſee their luſts forſake them, they muſt part, now they would be glad to have Chriſt and a Promiſe, and how dare a faithful Miniſter apply any? upon what grounds can he do it? It is a mans duty alwayes to believe in Chriſt, that is true, and that we muſt counſel them to lay hold on Chriſt: But what ſaid one to me, who had once been a zealous and profitable Preacher, but apoſtatized ſadly; a week before he dred, he put that queſtion to me, What ſhall I do to be ſaved? Sir, ſaid I, it is a queſtion you have anſwered many a time your ſelf; you know what anſwer Paul gave to the Jaylour when he propounded this queſtion. Yea, ſaid he, but this, believing, I find a hard work: And it is indeed, though moſt think it the caſieſt thing in the Bible; though they can do nothing elſe, yet they can believe, yea, yea, while Conſcience lies aſleep; but when Conſcience is awake, and God ſets all thy ſins in order before thee, in an evil day, death drawing near, now friend tell me, is it eaſie to believe in Chriſt? you will find with that poor Apoſtate (my heart trembles while I think of him) believing is a hard work indeed. It is nothing but a ſleepy Conſcience that makes Faith eaſie. Now friend give me your anſwer; Is it beſt to ſee ſin and guilt now, while you may ſee a Saviour alſo, or to ſee ſin and a Judge hereafter, but no Saviour? Sin you ſhall ſee, as we ſay, in ſpite of your teeth, will you, nill you; O then let me ſee ſin and guilt now, O now with a ſweet Saviour, that I may have this woful ſight paſt when I come to dye.
Secondly, Thou feareſt if thy luſts and Idol-creatures were diſcovered to thee as they are in themſelves, thou and they ſhould part: there is, I confeſs, fair probability of it; for certainly were a man throughly enlightened to ſee what it is to be a ſlave to its Iuſts, a vaſſal to the Creature, an enemy unto God, a ſtranger from Chriſt, a priſoner under the Law, a drudge to the Devil, and God an enemy to him, (which is the ſtate of us all by Nature) no man living could bear it, but would cry out for a Redeemer preſently. But is it not then a moſt irrational thing, that a man ſhould be loth to ſee theſe things as they are? Truth is the object of the underſtanding; we may ſay truly, Intellectus vult verum, ſo it is in all things but in matters of eternity, a mans own ſalvation; here he is content with falſhood, and afraid of truth: if a man goeth to buy Cloth or any other Commodity, he will endeavour to know the thing as it is, views it well, and gets others to help him, if his own skill be doubted; but for Sin and Creatures, in reference to a ſpiritual end, he doth not deſire to ſee them as they are: it is juſt as if a man were bewitched with a painted Hag, he is very loth to have the paint waſhed off, that he ſhould ſee her as ſhe is, leſt while he ſeeth her wrinkles and deformity, he ſhould loath her, and caſt her off. This is the caſe between our Souls, and Sin, and Creature; O the power of Sin! O the witchery of the Creature! How rich is that Mercy, how precious that Redemption, that delivereth us from Sin-ſlavery and Creature-bondage!
Thirdly, What is it that thou enjoyeſt in thy luſts that God doth not allow thee, remove but inordinacy? Art given to the pot? doth not God allow thee good Beer or Wine? Yes, ſure you may have it with a good will, only you muſt not be inordinate in drinking; you are hugely hurt truly, you may drink and enjoy the comfort of the Creature, and bleſs your God, but not be drunk, or inordinate in drinking. I have often thought of the Rechabites, Jer. 35. and would chuſe rather to be Gods Servant, then Jonadabs Son: Doth God lace you ſo ſtreight as Jonadab did his poſterity, not allow them to drink wine, build houſes, ſow fields, &c.? he allows theſe things, and much good may they do you, let but him be ſerved while you enjoy them, and good reaſon why it ſhould be ſo. Art a ſlave to thy unclean luſt, that imperious and God-deſpiſing Devil? [Becauſe thou haſt deſpiſed me, 2 Sam. 12.12.] I pitty thee; whoſe hands are bands, Eccleſ. 7.26. much ſtronger then the Philiſtins ſeven green Withs or new Ropes, wherewith they bound Sampſon, Judg. 16.7, 11. Ah, Sampſon was faſter bound with unſeen Cords: But hath not God allowed thy own Ciſtern, the Marriage-bed, which being ſanctified by prayer, may be ſufficient through his Mercy to quench this thirſt? What the vileneſs of the heart is, when it is hedged in by the Commandment of God, here you muſt keep, is known too well, Rom. 7.8. If the temptation lye there, the wind blow in that quarter, if God ſteps not in with his power, and interpoſe not between thy luſt and temptation, it is not thy Yoak-fellow, thine own Ciſtern, but ſtollen waters that muſt quench this thirſt, nor will they quench it, but inflame the more. O ſatisfie us with mercy, prayed Moſes, Pſal. 90. ſo I ſay, thy Wife and Mercy will ſatisfie, thy Husband and Mercy will ſatisfie; but if Mercy be not joyned, and the Temptation blow ſtrong, thou art gone, let thy Wife or Husband be perſons never ſo likely to give content in the opinion of others.
One nearly related to me, *Almoſt ſixty years ſince.was Miniſter to a Company of Engliſh Merchants in Pruſſia; the chief of the Company, whether he were called the Conſul, or Governour of the Company, I know not; but he was married; his Wife a proper and very comely Woman; but it ſeem'd did not ſatisfie him; he was enſlaved to others, not ſo comely as his Wife, not to be compared with her: his Wife took it ſadly; my near friend being Miniſter dealt with him; one thing he urged was, that of all men he had the leaſt temptation, having a Wife ſo comely, that few Women like her: He anſwered, Yea, were ſhe not my Wife I could love her: It ſeems, had ſhe been his Whore he could love her, he thought none like her; but becauſe ſhe was his Wife, hedged in by God, now he did not care for her. I do not ſay what a heart had he, but, good Lord, what hearts have we? Let God deal exceeding well with us, better then that our corrupt hearts chuſe, yet if God hath by his holy Will tyed us up to that which is better, and a mans own reaſon yield it to be better, Sin takes occaſion by the Law, and works all manner of Concupiſcence, Rom. 7.8. that is beſt, which is croſs to God. So true is that which that Divine Poet, Herbert, hath ſung concerning this very Sin.
If God had laid all common, certainly
Man would have been the Incloſer; but ſince now
God hath impal'd us, on the contrary,
Man breaks the fence, and every ground will plow.
O what were man, might he himſelf miſplace,
Sure to be croſs he would ſhift feet and face.
Still we ſee, God and we part only upon inordinacy. So we may go on in any other Sin: Profit, Gain, Riches, are great things in mens eyes, and doth God deny theſe likewiſe to his people? It may be you will ſay, few of theſe Preciſians, Puritans, Fanaticks (as now called) thrive in the world; we muſt not look for Riches amongſt them, in the way they take. And what, I pray, do profit and riches follow all thoſe who are ſtrangers to God, and follow after the world, that make Mammon their God? Do we not ſee the contrary? How many of thoſe, who have kept cloſe to God, hath the Lord bleſſed, and given them power to get wealth, Deut. 8.18. when others have ſunk and come to nothing? If a mean condition be the common portion of his people, yet a little that a righteous man hath is better then the riches of many wicked, Pſal. 37.16. Sure I am, The bleſſing of the Lord it maketh rich, and be addeth no ſorrow with it, Prov. 10.22. This is your Bible, you ſay, which we little regard; we will believe our ſenſes for all your Bible: and you may believe your ſenſes, if you pleaſe, and ſee, if you do not feel the truth of what our Bible ſaith. There was one in London, a Broaker, who was reſolved for Gain, and had it ſeems a ſecret and ſinful way in his Trade to attain his end: Coming under the miniſtry of one, with whom I was acquainted, and who told me the ſtory, it ſeems the Word met with him, and ſet Conſcience upon his back, which made the man ſo troubled, that he could not tell what to do to let go this ſecret way of gain, he could not yield to that; to follow it, he could not with quiet, his Conſcience did ſo gall him; he comes to the Miniſter oft-times, and talks with him; fain would he have found a way to conjure down his Conſcience, that he might have gone on quietly, but could not for a long time; he would follow the Miniſter ſometimes in the ſtreet, with theſe words, Good Sir, let me alone but one half year, and then I will give up this courſe, Friend, ſaid the Miniſter, I meddle not with thee, I ſpeak not to thee. But it ſeems the man found that true, that it was not the bleſſing of God made him rich, and he found ſorrow with his Riches; and ſo have many hundreds more, while others have found Profit and Riches coming in, with the enjoyment of God with them. So that ſtill God withholdeth no good thing from them that walk uprightly, Pſal. 84 11.
Fourthly, May not a man be as well without theſe luſts as with them? I appeal to any mans experience, even thy ſelf who makeſt this Objection, let the corruption be what it will. If a man be intemperate, following his pot and companions one day, the next day he keeps ſober, ſollows his Calling, is he not as well this day when ſober, as yeſterday when intemperate? Doth he not ſee intemperance may be ſpared, without any dammage or hinderance to a mans content? Take any other luſt, is not the chaſt perſon as well as he that is unclean? Is not a man when meek, as well as when he is paſſionate and froward? Doth not experience teach us, there is no need of theſe luſts? How often have Chriſtians (and thoſe that do not fall into ſins to blemiſh their Profeſſion) been angry with themſelves, yea, almoſt ſtampt with vexing: muſt I croſs the Will of ſo great and glorious a Majeſty, offend ſo ſweet a Saviour, trouble my peace, hinder my comforts, for that which I can as well ſpare as the dirt of my ſhooes, have no more need of it, and yet this body of death how it clogs me.
Fifthly, We will grant it, that thy luſt or idol, which thou ſo loveſt, doth give delight to thy corrupt heart; but is the good ſo great, that it countervails the evil that attends it? We ſay, and that truly, a man may buy gold too dear; ſo may men buy pleaſures and profits too dear: How quickly are the pleaſures of ſin over? paſs away in the act, ſome of the ſtrongeſt of them. Pleaſures of ſin for a ſeaſon, Heb. 11.25. but the evil that attends ſin hath the word Never attending it: The Worm never dies. Should a Prince give a Subject leave to fill himſelf with what pleaſures his heart could deſire, his mind invent, and enjoy them to the height the longeſt day in Summer, but at night he muſt go lie in an Oven fiery hot; would any man chuſe the pleaſures of one day upon this condition? A plain ſimilitude, but illuſtrates the thing in hand. If thou ſhouldeſt live the longeſt meaſure of time that any man hath done, and ſpend all that time in nothing but pleaſures (which no man ever did, but met with ſome croſſes, afflictions, or ſickneſs) but at the evening of this life muſt take up thy lodging in the everlaſting burnings and devouring fire, Iſa. 33.14. were thoſe pleaſures anſwerable to theſe everlaſting burnings? An Engliſh Merchant that lived at Dantzick, now with God, told us this ſtory, and it was true: A friend of his (a Merchant alſo) upon what grounds I know not, went to a Covent, and dined with ſome Fryars; his entertainment was very noble; after he had dined and ſeen all, the Merchant fell to commending their pleaſant lives; Yea, ſaid one of the Friars to him, we live gallantly indeed, had we any body to go to hell for us when we die. Were the evils that follow ſin no other then what ſome feel, even in this life; and for many, their luſts have brought them upon them; yet he were a fool, who would give up himſelf to the pleaſures of any luſt to lie under ſuch evils at laſt: What wants, poverty and miſery have ſome come to, who had once good Eſtates, but ſpent them in ſerving their luſts? What torments do many feel in their bodies by the French pox, and ſome from the Gout? which though many men who are temperate are afflicted with it, yet ſome by their intemperance bring it upon themſelves. One of our great men (whoſe name I mention not) being much afflicted with the Gout, ſaid, Could I meet God, I would know of him what is the reaſon he doth ſo plague me with the Gout. Yet, ſaid he who told me of it (and I think gave him the ſame anſwer) he ſhould not need to ask God the reaſon, he might ſee it eaſily himſelf; for he would (I ſpeak within compaſs, as he related it to me) drink a gallon of Claret-wine in a night.
Sixthly, But what if you be taken off from your luſts and idols, and enjoy a better content in the room of them, I hope you are not hurt? If this could be made good, it were but rational indeed, you ſay; and if it cannot be made good, ſay I, it were but an irrational thing to call thee off from them to God and Chriſt. Were there no more then the eſcaping thoſe woful evils, temporal and eternal, which do attend them, yet it were rational, becauſe the pleaſure, the good bears no proportion with the greatneſs, exceeding greatneſs of the evils. But the will I know is a hungry appetite, and will not be ſatisfied with privative good, it muſt have paſitive good to feed upon, elſe it will not be quiet. A man who is very hungry, and hath meat before him to eat which pleaſes his palate, if one tell him there is poyſon mixed with his diſh, this will make him abſtain from it, becauſe of the evil that will attend it; but this doth not ſatisfie his hunger; give me ſomething to eat, ſaith he: 'Tis the ſame with our rational appetite, when ſet upon a luſt, creature, or whatever is oppoſite to God, tell him this will coſt thee Hell, the eternal wrath of an infinite God, it may poſſibly prevail ſo with ſome to abſtain (though with moſt Hell ſignifies nothing, Hell is but a Bugbear, a thing fit to ſcare Children withall) but this doth not ſatisfie, the will ſtill calls out, give me ſomething to aſſwage my hunger, I feel emptineſs, fill up that; yea, and it ſhall be filled up, when we come to ſpeak of the Term to which thou art called, or elſe hold to thy luſt and idol ſtill; all that I ſay at preſent, till I come to it, is this, Redemption from luſts and creatures fill with more ſolid ſatisfying content and delight, then the enjoyment of luſts and creatures; unto which Poſition I am aſſured, all thoſe who have been ſlaves to them, but are now redeemed, will ſet their hands.
As to the other part of the Objection, the mopiſhneſs and ſadneſs which you fear; we know this alſo, we have had the ſame Objections caſt in, and improved much by Satan and our carnal hearts againſt the wayes of God; a ſtumbling block it hath proved to many young ones eſpecially, and thoſe of a more chearful temper; this Objection hath been advanced, by the obſervation of others, who are either under the work of Converſion newly, or under ſome deſertions, or under ſome vile temptations, which a Chriſtian cannot maſter, which many times cloud the faces, and ſink the ſpirits of thoſe, who are otherwiſe chearful enough; and partly from the carriages of ſome Chriſtians, who are of a more auſtere, moroſe temper, or rather diſtemper, which diſcourageth other that behold them and converſe with them: any thing ſhall ſerve to help a man to pick quarrels with the wayes of God; yet, I think, Chriſtians duty is to avoid whatever may cauſe any to ſtumble at them.
But to anſwer this Objection, as we can very well, having been under the ſame quarrellings with Gods wayes.
Firſt, That ſadneſs and fears ſhould ſeize upon a perſon when he comes to ſee himſelf under that woful ſtate of ſin and miſery, is this ſuch a wonder? Is this irrational? Wouldſt thou not have rational mirth? Then thou art a fool indeed. What were you never ſad in all your life? Were you ever upon the merry pin? To meet with that man who was never in his dumps, as you phraſe it, is a ſtrange ſight; if ever ſad, it was upon ſome evil apprehended: But, I pray, compare that evil with the evil of ſin and miſery thou art under by Nature, and ſee which is worſt: Was it rational for you to be ſad under an evil, infinitely leſs, and is it irrational to be ſad under this? Why then do you ſtumble?
Secondly, There is ſome mourning under the ſenſe of ſin, which if you were acquainted with, you would not be ſhy of it, but you would think it a mercy of God if you could attain more of it. Chriſtians pray for a broken ſpirit, and would bleſs God for ſuch a kindneſs.
Thirdly, Chuſe you which of theſe two you will, a mourning time muſt be for ſin, either here or hereafter, there is no avoiding it; if your mourning begin hereafter, you will not be in capacity of that Promiſe, He will wipe away all tears from their eyes, Revel. 21.4. Take heed your weeping doth not begin there, where there is weeping and gnaſhing of teeth, Matth. 25.30. but no wiping.
Fourthly, But to eaſe you a little more; you are miſtaken very much in thinking that Religion, in the power of it, only ſerves to make men mopiſh and ſad, though you do ſee Chriſtians ſometimes dejected. I grant it, when God firſt deals with the Soul, or if he deſerts the Soul, or if he lets it lie under its ſtrong combatings with potent corruptions, and denyes to ſend in anſwers of prayers, theſe are ſad times with Chriſtians; and is there not cauſe? The Chriſtian is rational in all this: what Faith may do in ſuch times I deny not; 'tis eaſie for them to talk of Faith at ſuch times who are not preſſed with theſe loads; but ſtill this is not the fault of Religion. It is not Converſion or the power of Religion that makes them ſad, but the want of Religion and fuller Converſion; give them what they deſire in Religion, and they ſhall be chearful enough; ſo that, they do not put Religion in ſowr faces, whatever he ſaid, that it may be hath had as ſowr a face for a leſſer cauſe, ſince he ſpake it. It were to be wiſhed indeed, that others might not ſee the dejected countenances of Chriſtians, hide them alwayes they cannot. If any worldling or irreligious perſon have his countenance dejected for being croſſed in ſomething he deſires, as it is their lot oftentimes, this is nothing; but if one that is ſet for God and Religion, do at any time ſhew ſuch a countenance, by and by the fault is layed upon Religion. It is far from my thoughts to plead for levity, frothineſs, among Chriſtians, I am afraid ſome take too much liberty; but yet, I think, a chearful, affable, courteous behaviour in Chriſtians, avoiding that mopiſhneſs, auſterity, moroſity, which ſome Chriſtians expreſs, eſpecially towards carnal men, would better become the Goſpel, and convince men of the goodneſs and content that is to be found in the wayes of God: None rejoyce more heartily then thoſe who rejoyce in the Lord, to which Chriſtians are ſo much exhorted; this joy is ſpiritual, heavenly. Yet there is another joy lawful, as we are rational Animals, have bodies as well as ſouls; theſe bodies call for many things; and whilſt we do enjoy things that ſupport and comfort them, we may rejoyce in the goodneſs God conveyeth by them. Some Chriſtians, that think we ſhould rejoyce only in the Lord, and are perſons of a more ſowr, melancholy temper, how offended are they if they ſee others laugh? as if Riſibility were an evil quality that befell us after our fall from God; but ſurely being an eſſential property, having its emanation from the rational Soul, even in our creation, it belongs to us as rational Animals; and ſo Chriſtians may laugh upon other cauſes (provided no ſin be mixed) beſides that joy they have in God. Grave deportments, eſpecially of Miniſters and men in places, I honour; but that a Miniſter muſt be alwayes ſo grave, that he muſt ſpeak nothing to make others laugh (according to his Monkiſh Divnity) as if gravity and chearfulneſs ordered with prudence were inconſiſtent, receive this who will. It was a notable anſwer old Mr. Richard Rogers gave to a Gentleman, in whoſe company he was; the Gentleman told him, Mr. Rogers, I like you and your company very well, but you are ſo preciſe. O Sir, ſaid he, I ſerve a preciſe God. It is very true, but cannot Chriſtian chearfulneſs ſtand with holy and due preciſeneſs? Auſterity may awe inferiour perſons, but it will never take with perſons of good breeding, nor ever win to the Goſpel. I heard that the former *A Gentlewoman ſince told me it was his Son Mr. Daniel Rogers, and indeed it was like him, but I had it from one of his Relations, and queſtion whether he were ſo inward, with Mr. Knewſtubl.Mr. Rogers, and Mr. Knewſtubs (who preached his Funeral Sermon) were once riding abroad, Mr. Rogers riding before the other at ſome diſtance, there meets him a perſon whom he knew, one of a good eſtate, but a carnal man, Mr. Rogers rides by him, takes no notice of him; Mr. Knewſtubs, riding after, meets him alſo, and ſalutes him very courteouſly, and talks with him a little ſpace of time very affably, and ſo parted; when Mr. Knewſtubs overtook Mr. Regers, he asks Mr. Knewſtubs, Why do you ſhew ſo much familiarity to ſuch a wicked man? this is the way to harden him in his ſinful courſe: To whom Mr. Knewſtubs anſwered, Ah my Brother, this kind of (auſterity he meant) carriage, is not the way to win wicked men to a liking of the Goſpel and the wayes of God, but rather to beat them off. This was the ſenſe of his anſwer, though for the very words, ſo many years ſince ſpoken, there may be ſome difference. That Gentleman I mentioned before, at whom his Companions took ſuch great offence, when he was under the workings of God in Converſion, being then ſad, who before in time of his vanity was as vainly merry, after God had ſettled him in good hopes of his Love, he proved an excellent Chriſtian, and now returned to his chearfulneſs again, but purged from former ſin and froth; he grew ſo merry, that he feared he was too merry: ſo he and I rode to old Mr. John Rogers of Dedham, and after the Lecture, he puts his caſe to Mr. Rogers, and relating what God had done for him, and now he was afraid he was too merry, to whom Mr. Rogers gave this anſwer; take heed you mix nothing that is unſavoury with your mirth, do not break in upon the Word of God, or upon his Line, and be as merry as you will; for it is the chearful Chriſtian that glorifieth God, and commendeth his wayes unto men. This I have obſerved, and it was the fault of this Gentlemans Companions, to make a Jeſt to provoke laughter, they did not ſpare the Word of God: Some ſo fooliſh, they will looſe their friend and God too, but they will not looſe their Jeſt and laughter. The nature of man, as man, cannot but incline to chearfulneſs, unleſs ſome predominant melancholy humor, or cold diſtemper of body, or other accidental evils, keeps him under; both as Riſibility is proper to man, flowing from the rational Soul, per emanationem, in its pureſt eſtate; And as chearfulneſs (eſpecialy when not defiled with ſin) is the Sun-ſhine of a mans life; A merry heart doth good like Medicine, Prov. 17.22. and more good many times then many Medicines, which ſometimes do little good, through Heavineſs in the heart of man, which maketh it ſtoop, Prov. 12.25. Men are not alwayes taking of Medicines, nor alwayes upon the merry pin: Yet to conclude my anſwer to this Devils deluſion, I doubt not to affirm, there have been and are many good Chriſtians, who have been and are more chearful in their Journey to Heaven, then have been and are many who have ſtumbled at the wayes of God, are offended with them, looking upon them as good for nothing elſe but to make men mopiſh and ſad.
Thus much in anſwer to the Objections which the carnal heart maketh againſt my Uſe, which I draw from this Head of Illumination and Conviction; only before I leave this Head, I muſt leave one Caution: This counſel, which the carnal heart is ſhy of, many poor Chriſtians are forward enough to take it; they are following this Poſition hard: O that God would open their eyes to ſee ſin; they never yet ſaw ſin enough; they fear they ſhall prove rotten Hypocrites for want of this thorough diſcovery of ſin; yet examine them well, and you will find a good work in them, and it may be have their loads alſo; yea, ſome I have obſerved have ſuch loads, that they cannot lift up their heads or hearts in a day of darkneſs, yet cry out they cannot ſee ſin enough. It is a meditation that I have thought of often, and I judge it to be a truth: God cannot diſcover ſin too much, if he will not diſcover his grace and Chriſt too little. Let him pleaſe but to diſcover his grace and Chriſt, and then diſcover ſin what he pleaſe; but without this, the ſight of ſin is a dreadful ſight. Let therefore Chriſtians take heed here, and not teach God what he ſhall do, leſt you meet with the ſame anſwer that Mr. Leaver did in the ſame caſe, mentioned by that Learned and Eminent Divine Doctor Sibbs, p. 375.in his precious piece of the Souls Conflict: God gave Mr. Leaver his requeſt, he did diſcover ſin to him in the moſt ugly colours, he had ſuch a fight of ſin, that he ſaw no comfort in his following dayes; and therefore thought it fitter to leave it to Gods wiſdom to mingle their portion of ſorrow, then to be their own chuſers.
More Uſes I might make of this Head, but I purpoſely break off to make haſte to the next.