The Real Christian, Tract · Chapter 4
CHAP. IV. Of Compunction.
THe Spirit of God having ſet up this Divine Light in the underſtanding, and convinced the ſinner what his ſtate is, there is a ſad report carried to the Will and Affections, which now begin to be moved; the ſame Spirit accompanying this Light, hath his operation in the heart, as before in the underſtanding; Acts 2.37. When by the Spirits working with Peter's, Sermon, they were enlightned and convinced of their great ſin in crucifying the Lord Chriſt, preſently Compunction follows; it was not ſome weeks or months after, but preſently Compunction follows at the heels of Conviction; why did they not oppoſe, or diſpute againſt Peter? No, there was one did ſo diſpute within them, that there was no oppoſing; men may have much illumination to know ſin, and can ſpeak much what an evil ſin is; they have Conviction that they are ſinners, but no Compunction follows that Conviction; but it ſhall not be ſo in the day of Chriſts power, Pſal. 110.3. when the Spirit comes to work on the Veſſel of Mercy.
That the heart muſt needs be much moved, appears upon theſe two grounds.
Firſt, The greatneſs of the evil which now it is convinced of, and feeleth it lieth under. Let a man ſee and feel himſelf under the bonds of guilt, in danger of hell, under the power of his luſts, enmity againſt God, and God a ſtranger to him, let but the ſenſe of this condition lye upon his heart, and let him go on in his jollity if he can: What a woful Creature doth a man ſee himſelf now to be? He envies the happineſs of the beaſts that are filled, and play in their paſtures. We have heard of him, who when he ſaw a Toad, ſtood weeping, becauſe God had made him a Man, ſo excellent a Creature, and not a Toad, ſo abominable; the goodneſs of God then, it ſeems, as he apprehended it, made him weep: but this man he meets a Toad, and he weeps alſo; but why? becauſe he is a man, who thinks his eſtate infinitely worſe then the condition of a Toad, and if it were poſſible to obtain it, would change ſtates with the Toad, that hath no guilt of ſin, fears no wrath of God, is not under power of luſts or creatures; God is no enemy to it, which is his miſerable ſtate: We ſhall need no other man to diſpute with Doctor Twiſſe upon that ſtrange poſition, of which I know no need in that Controverſie, Miſerum eſſe quacunque miſeria poenae magis eſt eligibile, Vind. gra. l. 2. dig. 1.quam omnino non eſſe. I have thought many times, had Doctor Twiſſe felt what others have done, he would never have aſſerted ſuch a Poſition: whatever a man may ſay for ſuch an Aſſertion in Ariſtotles School, from ſome Philoſophical notions, yet in the Divinity Schools, thoſe notions will be contemned, by him who lies under the ſenſe of his miſerable, undone and damned ſtate by ſin, let the Doctor tell him never ſo often he lies, as he doth a few lines before: Whether non-entity be eligible or not? or what truth there may be in thoſe notions taken in the abſtract, I diſpute not: what they are in the concrete, I know full well: to diſpute againſt ſenſe is nonſenſe.
Secondly, It muſt needs be ſo from the ſcope of God in this work; that which he intendeth, namely, to looſen the Soul from its luſts, to make it willing to part from them, to turn from them, to himſelf: the ſtrength of ſin (as to the point in hand) lieth in that hold or room it hath in the will, with the affections of love and delight, which it gets by the pleaſure and profit, which it propounds and brings to the will and affections. Poor Chriſtians in the day of their temptations, when they are in combate with their corruptions, be what they will, they find their wills, love and delight incline very much to thoſe corruptions, and hence conclude themſelves to be Hypocrites; why I pray? they ſuppoſe the work of Converſion and true mortification, leaves no will, no love, no delight for ſin; What no? then I would not care a ruſh for all the temptations in the world, they would be light, and very eaſie to conquer, the prevalency in theſe affections muſt be obſerved. But to come to our head; Here is one way to looſen the Soul from loving and delighting in them, [what the Spirit doth Phyſically, I do not ſpeak of] that theſe luſts, in themſelves and in their effects, appear to be the greateſt evil in the world, therefore, not to be choſen, not to be loved or delighted in. The other way, which helps this; that-being apprehended thus evil; inſtead of love and delight working towards them, there are other Affections acting, contrary to them, and while they are acting, love and delight cannot ſo move towards them.
What affections thoſe are is eaſily apprehended, by the evil tidings brought to the heart, and againſt the truth of which there is no diſputing; here is the wrath of God, the everlaſting burnings, which though they have not ſeized actually upon the Soul, but are future, yet certain, intollerable, and very difficult, if not impoſſible in his own thoughts to avoid; hence fears riſe and act ſtrongly; if the thread of his life be cut, which may ſoon be, he is gone for ever. As to the preſent ſtate, he feels bonds of guilt, accuſations of Conſcience, apprehends God is an enemy to him, Chriſt a ſtranger from him, he under the power of his luſts, and enmity againſt God, which cauſeth all this miſery; this cauſeth ſorrow to work ſtrongly. Hatred, that lies at the bottom, but that doth not ſo appear as the other: Acts 2.37. Men and brethren, what ſhall we do? the men ſpeak as if they were afraid; ſo did the ſtout Jaylour: Job 15.21. A dreadful ſound is in his ears: What to make of thoſe ſounds or voices, that ſome have heard, I know not: That Gentleman, who was my intimate Friend and Companion, for whom I did verily think God had mercy, when he was in the midſt of his ſwearing and drinking with his Companions, upon one ground which I mention not, he told me, that in the time of his ſickneſs with the Small-pox, when God did grapple with him, none but God and he, no Chriſtian came at him, he thought verily he heard theſe words ſpoken to him, No mercy, which made him cry out ſadly: How the Fancy works in that Diſeaſe I know well; but here ſeemed to be more then a fancy, not only by the effects it had upon him in his diſeaſe, but afterwards; for when he was recovered, and ſo well that he married, his Companions came and got him out again, but for being drunk any more that he was not; but coming home, riding with his Companions, ſomething dark it was, the words came again, No mercy, and ſtruck him ſo down, that his Companions got him out no more, and after that the work went on to make a through and excellent Convert. Another I knew, but I cannot ſay of him as of the former, as Scholar he was, of pretty natural parts, bred and brought up under excellent preaching, and in a place where he had the examples of excellent Chriſtians, ſo that he muſt needs have light, but proved a debauched perſon, no luſt came amiſs to him; upon a time he ſent for me to pray with him: I went willingly; in my diſcourſe with him he told me, that ſeveral times (not once) as he hath been going through the fields to ſee perſons, he hath heard one call him by his Sirname, and doubled his call, bidding him, Make haſte, make haſte, time is ſhort: he could ſee no body, when he looked who it ſhould be that ſpake; this did ſo affect him, as it troubled him: he told me, oftentimes when he was amongſt his Companions, that he could not go on ſo freely in his lewd practiſes, but I wiſh I could ſay it had wrought to Converſion: his time was but ſhort indeed, for he was cut off in the prime of his years, within a very few years after he told me of it.
Concerning theſe fears and ſorrows, which men of the world, ſtrangers to Converſion, call, melancholy, madneſs, and I know not what, ſend them to the Phyſitians, and Apothecaries ſhop for cure, I ſhall not inſiſt upon them; what other Divines have at large written about the clearneſs, greatneſs, permanency of theſe fears and ſorrows, is well known; and to ſome ſo well known, that it hath cauſed great fears in them that their Converſion was never ſound, becauſe they have not experienced thoſe great and permanent fears and ſorrows, they preach and write of. Having ſpoken to Preparations more largely in my firſt Chapter, (to which I refer the Reader) I ſhall add but a few Poſitions here, and ſo come to the reſolution of one Queſtion about them, which I know thoſe who have been troubled about theſe preparatory legal works, will be willing to read.
Firſt Poſition. Though many times great ſins produce, and great ſinners meet with great fears, great ſorrows and terrors, yet not alwayes ſo.
God doth not keep this method or road alwayes with men, as ſinners; great ſinners great terrors, leſs ſinners leſs terrors: Sometimes thoſe who have been leſs ſinners then others by far, as to outward acts, and living in a courſe of ſin, have met with greater ſorrows, fears, bruiſings, then others who have been greater and viler ſinners.
Second Poſition. Great ſinners, and men of great parts, great ſpirits, whom God intends to make of great uſe, theſe are the men, the perſons, who uſually, if not alwayes, meet with great bruiſings, terrors, fears and ſorrows.
Obſerve the workings of God, and you will find it ſo; thoſe who read Mr. Bolton's life will ſee my Poſition made good, no wonder though the Lord bruiſed him, and held him under as he did: Other Divines I might mention, but I ſhall inſtance in Mr. John Rogers of Dedham; an old man, that uſed in his young time to frequent the houſe of Mr. Richard Rogers of Wothersfield, would tell me this ſtory of him oftentimes, which my Grandmother, who was Wife to Mr. Rogers, told him ſeveral times; Mr. Richard Rogers did ſend and help to maintain Mr. John Rogers (being his Kinſman) in Cambridge; it ſeems, he proved ſo bad, that he ſold his Books and ſpent the money; my Grandmother moved her Husband to buy him ſome Books, and ſend him to Cambridge again; ſhe being a prudent Woman prevailed: Mr. John Rogers ſpent his Books again; Mr. Richard Rogers then would caſt him off utterly; but my Grandmother renews her requeſt once more, and at laſt prevails, to ſend him again; then he held: that he was wild enough I conclude from a ſpeech of his own, which I mention not, and by a ſpeech of Mr. Richard Rogers, which he often uſed, when he ſaw what God had done for his Kinſman, I will never deſpair of a man for John Rogers ſake; it ſeems then he was bad enough. God intended this man to make him of great uſe, and a choice Inſtrument he was in Gods hand for converſion of many Souls, few men like him; but God handled him accordingly, bruiſed him to purpoſe; he would get under buſhes in fields, pray and cry; became an experimental Preacher of legal workings, making good what Biſhop (then Maſter) Brownrig ſaid of him to my Father Ward, which was this, John Rogers will do more good with his wild Note, then we ſhall do with our ſet Muſick: Thoſe that knew his manner of preaching, and actings in preaching, well knew what the Biſhop meant by the wild Note; but it was very true, though ſuch actions and ſpeeches in other men would have been ridiculous, yet in him, being a man ſo holy, grave, and reverend, they went off with as much aw, upon a very great and reverent Auditory.
Third Poſition, Great ſinners do not alwayes in their firſt Converſion meet with great fears and terrors, but with great meltings.
Great ſhowers fall without any thunder-clap. I was with a ſerious Chriſtian, who before his converſion was as wicked a perſon as any in the Town where he lived; the drunkards would uſe to call him Father; ſo bitter an enemy againſt godlineſs, and godly men, that the Miniſter in that Pariſh was almoſt afraid to go by his ſhop; upon a Sermon day, in order to preparation to the Sacraments, the Miniſter being gone to preach, ſaid this man, I will go hear what Wilſon (would not give him his civil title) ſayes: the Miniſter being in prayer when he came in, he gets into a ſeat behind the Pulpit, where rarely any ſat, and his heart began to give in prayer time; but when Mr. Wilſon named his Text, which was, John 5.14. Sin no more leſt a worſe thing come unto thee, this bitter enemy to godlineſs, that did before ſo powr in drink, did now powr out tears abundantly, could not lift up head, but ſate weeping all Sermon time, home he went a new man, his Companions came to him, but they found a ſtrange change, he was no more for their turn; on he went two years praying by a Book, but that at laſt did not pleaſe him, he could not open what he felt and wanted by his Book, he layes it by, and reſolves, if he can ſpeak but three words to God, yet he would powr out his Soul as well as he could, and open his heart with his own words; then he told me, Satan ſet upon him with the moſt horrid temptations, that he was in a ſad condition; but as for thoſe legal terrors, though a woful ſinner, I could never learn by his words, that God made him acquainted with them at firſt; he lived and died a precious Chriſtian.
Fourth Poſition. Many Chriſtians, after they have had ſome acquaintance with Chriſt, and have given good grounds for their effectual calling have met with far more terrors and fears, then ever they did at firſt coming home.
This is not the caſe only of thoſe who have ſinned after the example of David, who, I believe, never knew what it was to have his bones broken at his firſt coming home; I can learn nothing to the contrary, but that God began early with him, it may be in his childhood, moſt probable, as moſt of the Saints recorded in Scripture; but it hath been the caſe of others, in whom God began as early as in him. I doubt not to ſay, but moſt what, though not alwayes, thoſe who are born of godly Parents, and brought up under their wing, eſpecially if Parents be prudent in government as well as godly, and the Miniſtry clear and quick, to joyn with the Parents, that God caſts in his ſeed of Grace betimes; and ſo he doth in ſome others, though not ſo commonly if Parents be wicked and negligent; now though theſe may have fears, yet to have them ſo afflictive and terrifying, at firſt, they have them not; but divers of theſe have met afterwards with their loads; what reaſons the Lord may have in his Soveraign wiſdom, who knows; as for ſome, the reaſons we find. If fallen into a ſleepy, lazy, ſlight frame, or begin to doat upon, and follow after the world, to rouze them up he will heat them; or to make them drive on the work of Aſſurance with more vigour; or for other reaſons which I might mention, but forbear; but let the reaſons be what they will, experience hath proved it true: many again, of a more tender ſpirit, watchful in their lives, and that keep up to a Goſpel-converſation, they go off the ſtage of this world, knowing little or nothing of theſe afflicting terrors from firſt to laſt.
Queſtion. How may a Chriſtian come to be ſatisfied as to theſe preparatory legal works, which our Divines have ſo much preached and printed, and the holy Scriptures with reaſons do ſeem to juſtifie.
Anſwer. I hope what I have ſaid may, if the Spirit of God ſpeak the Word, give ſatisfaction; yet I ſhall give you further the experiences of others, how they came to be ſatisfied, who for many years could not get over this block, but frequently were arguing againſt themſelves, that they were but Hypocrites, and their work unſound, for want of theſe legal preparations.
If you ſay, experiences of others are not a ſafe rule to go by, foreign Hippoc. Aph. 1.they may be deceitful, and the men deceitful.
I grant what you ſay, therefore I ſhall not give you bare experiences, but their grounds; weigh thoſe, and if they be not ſound, I ſhall be thankful to thoſe who will undeceive me.
Firſt, They had this teſtimony in themſelves, Conſcience bearing them witneſs, that they were willing to give up themſelves to the working of Gods good Spirit; let him do what he would with them, only make them ſound; they did not bawk any legal workings, becauſe bitter, ſad, uncomfortable, would ſpoil their ſport, hinder their mirth; yea, ſo far from this, that they did follow God many years, ſeeking of him to open ſin unto them, and make them taſte the gall and wormwood; ſo that ſin might be made bitter to them, Chriſt excellent and precious, and their hearts thereby ſeparated from thoſe ſins by which they had offended: this frame for ſeveral years proved to be true.
Secondly, They found and obſerved by experience, that it was not in the power of theſe legal workings and terrors, to take the Soul off kindly and ſoundly from ſin. If the Spirit indeed be pleaſed to hold and carry on the work, then they are an excellent and rational means towards it; elſe though while the Soul is actually under them, a man may be ſo ſcared, that he dare not follow his luſts for this time. The dog may be afraid to meddle with his carrion, and ſtands at a diſtance while he ſeeth the oudgel, but will return to it again, and ſo will theſe to their luſts, when theſe fears draw off. It is the work of Redemption, the Croſs of Chriſt, the Spirit of the new Covenant, not the terrors of the old Covenant, which taketh the Soul off ſoundly from ſin. I was once in ſhipwrack, about one of the clock in the night, in December, the Ship was breaking upon the Rocks, there was a dreadful ſhout amongſt ſome of the Seamen, I ſhall be in Hell before the morning; but yet could be drunk within three dayes after God ſpared them. I was told by a Reverend Divine, whoſe Siſter a Profeſſour married, I knew the mans Relations; this Profeſſour, it ſeems, ſecretly followed his luſt of uncleanneſs; after he had yielded to his luſt, it ſeems, he had ſuch dreadful horrors, his Conſcience did ſo tear him, that he ſaid, had he been thrown at the back of the fire, he thought he could as eaſily have born that burning, as endure thoſe torments he felt in his Conſcience: yet when theſe horrors went off, he followed his luſt again; and this was his courſe for ſome time; at laſt (as I have heard) after great humblings, God redeemed him from his luſt. How many times have Miniſters loſt their hopes, when they thought God had made them ſpiritual Fathers of Children, when they ſaw their hearers under theſe workings, yea, ſome under ſuch great terrors, that Town and Country rung of them, and at laſt came to nothing. I have been told concerning Doctor Sibbs, that when he heard of perſons under ſuch great legal terrors, he began to fear them, that they would not prove ſound. Terrors may ſuſpend the actings of luſts for the preſent, but it is the work of Chriſt to ſave from the love, and deſtroy the power of luſts: Therefore they ſought the more to Chriſt to have this ſeparation from ſin to be made kindly and ſoundly.
Thirdly, They obſerved many Chriſtians, who had not found theſe legal workings as others had done, and therefore were doubting of the ſoundneſs of their Converſion, yet in their Converſations were as, yea more, tender and afraid of ſin, humble, awful, ſpiritual, ſavoury in their Converſation, prizing and following Chriſt in all means, then many of thoſe who had found theſe legal terrors in a high degree, and were eſteemed for ſound Chriſtians alſo: whence it is plain, legal terrors are not the things: if indeed it were an infallible Rule, where there are great legal terrors, there is moſt ſoundneſs, and the beſt Goſpelconverſation, then there were great reaſon why Chriſtians ſhould be ſo troubled, who want theſe: but experience hath proved the Rule to be falſe and fallible.
Fourthly, They conſidered what were the ends of God in theſe legal workings: the ends of God why he brings any under theſe terrors, are not for themſelves, but ſomething elſe; that is, to make ſin ſo evil, ſo bitter to the Soul, that it may be vvilling to be ſeparated from it, and ſo remove from this term, from which it is called. Secondly, To make Chriſt highly precious, and make them willing to come to him, and cloſe with him upon his own terms: Gods end is not to commend us to Chriſt, becauſe ſo humbled, ſo terrified, but to commend Chriſt to us: Had a man as many terrors as Judas had, if thoſe ends were not attained, he were not truly prepared for Chriſt: he that hath the leaſt of thoſe that any man had, yet if the ends be attained, he hath that which the Lord aimeth at, and as to preparatory work is ſound: There are many Chriſtians, who have not found the tenth part of thoſe legal, helliſh terrors, which others have done, yet have proved ſound, and got to Heaven, when others, notwithſtanding their great helliſh terrors, have at laſt gone to Hell: Thus therefore they examined their hearts, and found,
That firſt, God had made them willing to part from their luſts and idols; and if he would redeem them from them, make an eternal divorce between their Souls and them, they would for ever bleſs his Name.
Secondly, They found, that Chriſt was made ſo precious to them, that they did moſt gladly accept of Gods offer, and think it the beſt bargain that ever they made, might they but enjoy him upon his own terms.
Fifthly, They confidered that great Command of the Goſpel, To believe in Jeſus Chriſt, to receive him, which (as I have ſaid before) makes it my duty to believe in him, prepared or not prepared; they could not anſwer their neglect of that Command, by ſaying, Alas, I am not prepared, therefore I muſt not, or I cannot believe in Chriſt: This will not do; and therefore they muſt ſay, as that good Woman on her death-bed to her Miniſter, examining her about her Faith, the grounds of it (which at that time was underſtood to lye in Aſſurance, and ſo ſhe anſwered) O Sir, ſaid ſhe, I did believe, becauſe I dare do no other.
Sixthly, Some (for I do not ſay all have found it) have found, that though God did ſpare them in the firſt coming home, as to legal terrors and ſorrows, from the guilt of fin, yet for ſorrows and troubles ariſing from ſin another way, they have met with their hearts full, yea, full indeed, ſo full, that might they have been their own chuſers, they would rather have choſen a year lying under that legal bondage, which hath made them ſo often call into queſtion the ſoundneſs of their Converſion, then to lye ſo many years under thoſe preſſing loads, which have made them weary of their lives. Whence let me give this advice to Chriſtians; Is thy heart light, too vain, frothy? beg of God to make it ſerious, and ſtudy how to walk awfully and humbly before him; but do not you, as ſome have been apt, almoſt to quarrel with God, for want of legal ſorrows and fears, if you have them not one way, you may have enough another way: God may let out ſome luſt upon thee, it may be that luſt in which thou tookeſt delight before, and with which thy heart was moſt defiled; which luſt, though God keeps thee ſo that it ſhall not prevail or get maſtery over thee, yet it may follow thee ſo impetuouſly and inceſſantly with the motions in all thou goeſt about, and hence cauſe ſuch horrid vexations and afflictions to thy ſpirit, that thou wilt cry out a hundred times with Job, chap. 7.15. My ſoul chuſeth ſtrangling, and death, rather then life: How pleaſing have the thoughts of the halter been under theſe loads? but take heed and dread theſe temptations, as patiently as thou canſt, chuſe rather to ſubmit to the ſoveraign and righteous pleaſure of God, under theſe ſad and ſoul-vexing buffetings, rather then to give the leaſt ear to thoſe devilliſh temptations of ſelf-deſtruction. But ſtill, which is the adviſe I give, labouring for a plain heart with God, do not you teach God what doſe of legal workings and ſorrows he ſhall give you. It is with Souls that are ſick of ſin, as it is with thoſe who are bodily ſick; moſt of theſe, when they ſend to the Phyſitian, ſend him word, they can take no Phyſick, that is, no Vomit, no purging Phyſick (they mean) but deſire him to ſend them ſome comfortable things, or nothing; this is the frame of moſt of our Country people, when as they have ten times more need of Vomits and Purges, then of Cordials. Some have ſent to me (Phyſick being that, which before I entred upon the Miniſtry I ſtudied and practiſed, and now, being deprived of my Miniſtry, I am forced to practice again) for a rowzing vomit (ſo they termed it) that might cleanſe them thoroughly; but I have not made their deſires the rule for my adminiſtring Phyſick; had I done ſo, I had in an ordinary way killed them, but I gave as I judged they were able to bear. Some ſend no directions what the Phyſitian ſhould do, but leave themſelves to his judgment; let him ſend his Phyſick, they ſubmit themſelves to it, theſe are the right Patients. Thus do ſin-ſick-ſouls: moſt, if they find troubles ariſe, Conſcience being a little awakened, preſently, muſt have comfortable promiſes applied, liſten for ſuch words from Miniſters and Chriſtians, when they have need of other kind of Phyſick. Some they call for higher diſcoveries of ſin and guilt, that ſin may appear like it ſelf, and they feel more ſorrows; and if God ſhould give them what they would have (unleſs his mighty hand did ſupport them) little do they know what may be the horrid effects. Others give up themſelves to God, do not teach him how much to give, but only heal them ſoundly, do his work in them thoroughly, and let him take what courſe his merciful wiſdom pleaſeth; and this is the right frame of a gracious heart.
What I have ſaid may ſerve to anſwer the other caſe about ſorrows for fin, of which Divines have written, being another part of Compunction: The want of ſorrows have cauſed many ſorrows in the hearts of many Chriſtians: Let not the Reader expect that I ſhould enlarge upon this, for as I enlarge upon nothing, much leſs ſhall I enlarge upon that, to which ſo many have ſpoken: Only a few words.
Firſt, I grant legal ſorrows are of good uſe to prepare the heart, and make it willing to part with its ſins, and remove from that term from which it is called in Converſion, but yet give me one ounce (as I may ſay) of Evangelical ſorrow for ſin, riſing from a Goſpel-work and principle, before pounds of legal ſorrows, riſing from ſlaviſh and helliſh fears: How much of theſe ſorrows, with bitter exclamations againſt mens luſts, have been known, and yet not long after, men could hug their luſts again? but ſorrows which ariſe from the ſenſe of the enmity of ſin againſt the greatneſs and goodneſs of God, againſt the love and tenderneſs of Chriſt in that great work of Redemption, of which the Soul hath had ſome good hope and taſte, and that it ſhould deal ſo diſingeniouſly with this God, and this Chriſt, theſe ſorrows being accompanied with reverent filial fear and entire love, do not let the Soul ever cloſe with its luſts again.
Secondly, But art thou a ſound Chriſtian, and haſt not known what ſorrow for ſin means? Surely thou art miſtaken, thou wrongeſt thy ſelf in ſaying ſo; call over thy life, examine thy ſelf, and thou wilt find it otherwiſe.
Object. It may be you will ſay, I have known ſorrow for ſin, but my ſorrow hath not been like ſorrow for other things; loſs of Relations or Eſtate, outward afflictions have cauſed greater afflicting ſorrows then ſin hath done: Others I ſee more tender hearted then I, they can mourn, powre out tears, when my heart is like the nether Milſtone?
Anſw. This Objection hath had its Anſwer many times given, therefore I will not ſtay upon it; the perſon to whom we ſpeak is to be conſidered, a ſerious Chriſtian, who aims at, and drives on for ſincerity.
Firſt, The Schoolmen *Aquin. Suppl. q. 3.2.1. Eſtius Sent. l. 4. p. 1. pag. 236. Valentia. l 4. d. 7. q. 8. p 5.have diſtinguiſhed about ſorrows, and that diſtinction is approved by our Orthodox, Learned and Godly Divines †Ames de Conſc. l. 2. c. 8. … 3. Dyke. Repent. p. 46. Burges Rofin. fol p. 4…6..
Sorrow is intellectual, ſpiritual, or ſenſitive: Or thus, Sorrow is conſidered, either as it is in the will, and ſo it is nothing elſe but the diſpleaſure and diſlike of that which the underſtanding apprehendeth as evil: Or as it is in the ſenſitive faculty of the Soul, common with us to the beaſts.
As for intellectual, ſpiritual ſorrow, or ſorrow as conſidered in the will, there is no true Child of God but doth ſorrow more becauſe of ſin, then for outward things; their wills being ſanctified abhor ſin more then any outward evil; but all do not feel ſuch ſenſible ſmarting grief for ſin in their ſenſitive faculty, as they do for divers outward afflictions; the more corporal a thing is, the nearer is it, and more familiar to the ſenſitive faculty, and ſo pincheth more there: He that hath the tooth ach in a great degree, hath ten times more ſenſible grief then he that is in a deep Hectick Feaver; but the will diſlikes the Hectick Feaver, much more then it doth the tooth-ach.
Secondly, Sorrow for ſin we labour to increaſe it, we pray for it, we chuſe it, we grieve that we cannot grieve; but for other ſorrow, when we act like rational men, we labour to ſuppreſs it, ſhake it off if we can, take ſhame to our ſelves, that we cannot more quietly and patiently bear the hand of God, but ſhould ſo ſink and faint under his correcting pleaſure.
Thirdly, In ſorrow for outward things, we are meerly Paſſives, that is, ſorrow comes in whether we will or no, it breaks in upon us, we cannot withſtand it; but in ſorrow for Sin, we are Actives, that is, we deſire it, chuſe it, call for it, pray for it (as I ſaid before) Whence we ſee, there is much more of the will in ſorrow for Sin, then is in ſorrow for outward things; and certainly the will is the great thing in Divinity; this implyeth it hath the underſtanding and judgment with it.
Fourthly, The Land-floods of ſorrow for outward things, fall again, and ſometimes very quickly, unleſs we have ſet our hearts too much upon a Creature, which is our Sin; theſe ſorrows wear out; we can ſpeak of ſuch an affliction that now torments us, the loſs of ſuch a Relation, three or four years hence, and then ſorrow doth not ſo oppreſs us; but the little ſpring of ſorrow for Sin, is kept running during a mans life. If a Chriſtian recalls a ſin twenty years ſince committed, and which troubled him then, he doth find his ſorrow renew; though God hath pardoned him, he cannot pardon himſelf.
The ſame may I ſay for Tears.
Firſt, There may be loads of Sorrow upon the heart, when there is not one Tear in the eye; this is well known; ſo that Tears are not the Index of great Sorrows alwayes.
Secondly, Tears that riſe from a tender broken heart, are precious, but Tears that flow from conſtitution of the body (as in moſt they do) ſignifie little; ſome have Tears at command. I have known perſons of very unbroken hearts, ſtout wills, who could pour out Tears at their pleaſure. I ſpeak of Chriſtians.
Thirdly, Are Tears common with thee for other things? if ſo, and they be ſtrangers only when you come to ſin, this deſerves good attendance.
Fourthly, A man may have a more ſoft, tender, broken heart, who cannot ſhed tears (at leaſt not in that meaſure) he may be a better Chriſtian then he that can ſhed many tears; obſervation hath made this good. I remember Mr. Thomas Hooker, at a Meeting of about forty Miniſters, put that queſtion, What Rules they would go by in admiſſion of Members into Churches? Will you go by the narration of the work of God upon them in Converſion? Or will you look at the frame wherewith they make their narration? One, ſaith he, comes and makes his narration with many tears; another he tells you plainly what God hath done, but he cannot ſhed tears as the other, but yet proves the better Chriſtian, ſaid he. To ſay no more, Tears are common to Hypocrites, and no infallible ſign of ſoundneſs of Grace: Many are kept humble and poor in their own eyes for want of tears, when ſome (I fear) are proud of their tears. Mr. Shepherd ſaith, More are driven to Chriſt by the ſenſe of the burden of an hard, dead, blind, filthy heart, then by the ſenſe of ſorrows; becauſe a man reſts in ſorrows moſt commonly, but trembles and flies out of himſelf when he feels the other. Sincere Convert p. 239.
So much in anſwer to that Queſtion. The Reader now may ſee upon what reaſons thoſe experiences are grounded.
For the effects of this work of Compunction, I ſhall but touch them briefly.
The firſt effect: A ſtop is put to the courſe of Sin; the man cannot run on ſo freely in that way as before: Let this work be but common, and never carried on to ſound Converſion, but fall off again, yet ſo long as this work laſts, the actings of Sin are forborn; there is ſomething got into the cup, that doth ſo imbitter it, that whereas before he drunk iniquity like water, Job 15.16. now it will not go down ſo pleaſantly as it was wont to do; he cries out, as the Sons of the Prophet, O man of God, there is death in the pot, 2 Kings 4.40. there is indeed, Thou ſhalt die; he taſtes there: Now if his Companions come to call him out, no, he taſteth ſomething he never did before.
Secondly, He begins to fall ſick of his ſin paſt, and of his preſent ſinful ſtate he now feeleth himſelf to lye under, being bound in the chains of guilt, and captivated under the power of luſts: now he begins to vomit up his ſweet morſels in confeſſion of his ſins: God ſets his ſins in order before him, in Conviction; he ſets his ſins in order before God, in Confeſſion; his ſhifts and extenuations are no more heard; he loads himſelf with juſt aggravations.
Thirdly, Now he ſeeth the force of thoſe reaſons which have been uſed by the Miniſtry of the Word to perſwade men to Converſion, to turn from ſin to God; there is weight in thoſe Arguments which were little regarded before, and now he begins to think ſeriouſly, there muſt be a Divorce between him and his Dalilah.
Fourthly, His heart begins to be looſened from his Idols; and if God will now ſeparate between him and his fins, he doth not now reſiſt the work of the Spirit, as before.
Mr. Shepherd makes Compunction to conſiſt in three things. p. 65.1. Fear. 2. Sorrow. 3. Separation from ſin. [I conceive Separation from Sin is more properly an effect of Compunction, then a part of it. Fear and Sorrow produce this effect, make the Soul not to reſiſt the Spirit, or not unwilling to have his Sin and Soul parted.] p. 85.So much looſening from ſin as makes the Soul willing, or at leaſt not unwilling, that the Lord Jeſus ſhould take it away. This ſevering from Sin he conceives to be a further ſtroke found in the Elect then in the Reprobate: p 98.Fears and Sorrows were common to both; but this ſevering from Sin the Spirit works in the Elect under Compunction. p. 86.He bids us remember for ever that no more ſorrow for ſin, no more ſeparation from ſin is neceſſary to thy cloſing with Chriſt, then ſo much as makes thee willing, or rather not unwilling, that the Lord ſhould take it away. And know it, if thou ſeekeſt for a greater meaſure of Humiliation, antecedent to thy cloſing with Chriſt, then this, thou ſheweſt the more pride therein, &c. Yes, bleſſed Saint, we ſhall remember well what you bid us remember; for if ſuch a meaſure of fears and ſorrows under the work of Compunction, as works a willingneſs to be ſeparated from Sin, and ſo much ſeparation from Sin, as makes us willing, or at leaſt not unwilling, to cloſe with Chriſt to take it away, if this, I ſay, be ſuch a true meaſure of Humiliation, antecedent to our cloſing with Chriſt, that it is pride to look for a greater, [and bleſſed be Grace, we can experience this very well] then I hope our Converſion and Faith in Chriſt may be ſound, though we have not arrived at that pitch to be content to be damned; which is a great part of the next Chapter, treating of Humiliation. Moreover, if this willingneſs to be ſeparated from Sin, and to take Chriſt to ſeparate Sin and the Soul, be a diſtinguiſhing note between the Elect and Reprobate under Compunction, and this is wrought by the Actual grace of the Spirit of God, and therefore muſt be a fruit of Gods Love [for certainly all ſound Chriſtians look upon their redemption from their luſts, creature, idols, and enmity againſt God, to be the effects of Gods love, as well as redemption from Hell, though this may more affect; for the whole Soul, and the whole of the Soul, fly from Hell, and dreads that, but Sin yet remains in us] then how the Soul muſt come to be content without the love of God, though he will never give grace, never work grace, and this muſt be wrought by the Spirit too, as in his next Chapter, I cannot underſtand it.
This willingneſs to be ſeparated from Sin under the work of Compunction (and ſo proper to the Elect in the work of preparation) Mr. Shepherd obſerves, is not received by many worthy Divines, who think this belongs to Sanctification, and is wrought in the Soul after union with Chriſt by Faith. I do indeed find divers able Divines to be of a contrary opinion to Mr. Shepherd, who though they maintain preparatory works before Converſion, yet they think they are common to the Reprobate with the Elect; and that no preparatory works have any certain or neceſſary connexion with the Form that is to be introduced; but they are only material diſpoſitions, which render the ſubject more ſuſceptive, or fit for the form to be introduced: as drineſs in the Wood makes the Wood more fit to receive the fire, but no more fire in the dry, then in the green Wood; ſo nothing that hath any ſaving diſtinction between the Elect and Reprobate prepared; but Faith, anſwering the Call of God, and uniting to Chriſt, who is our life, is the firſt ſaving diſtinguiſhing note.
This Queſtion, fall it which way it will, makes no trouble to a ſound Chriſtian in examining of its work; Separation from Sin muſt be, Chriſt only can ſeparate from Sin: The will muſt take Chriſt as King, and ſo muſt be ſeparated from Sin: So then, the thing be done, whether it were begun under Compunction, before union with Chriſt, or after union, it matters not; the truth of our Converſion depends not upon the priority in the Queſtion: yet (with ſubmiſſion to other learned Divines) I cannot ſee that Mr. Shepherd in this point is miſtaken, there ſeems to be clear Reaſons on his ſide. For,
Firſt, I cannot ſee how it is poſſible the Soul can hold married affections to two, and thoſe contrary. The Crown and the Bed admit but one. Can the Soul be married to Chriſt while it is married to its luſts, at the very ſame time? Will Chriſt admit this? Or will he not firſt have a Divorce to be conſented to, at leaſt not reſiſted? How Chriſt ſhould ingraft or implant the Soul into himſelf, who grows upon the old Stock, and will not be cut off from it, I cannot tell.
Secondly, If a man be called from one Term to another, ſurely in order of nature he muſt firſt turn from the Term in which he was when he was called, before he can come to the Term to which he was called. In effectual calling, the Term from which the Soul is called is not primarily and properly Hell; all are willing enough to turn from that, [though ſome, Monſters of men, have it often in their mouths, God damn me] but Sin, Creature-idolizing, Inordinate-ſelf, which Hell attends, this is the proper Term from which we are called, and Hell is a ſtrong Argument to make us attend to the Call, if that be the wages of Sin; Muſt not then a man in order of nature firſt turn from Sin, before he can turn to God? Can he come to this Term, and not move firſt from the other?
Thirdly, Is that man rightly prepared for Chriſt, whoſe will doth actually reſiſt him in the terms upon which he is offered? Is not Chriſt cloathed with all his Offices, with compleat Redemption, the perſon to whom we are called, and muſt he not thus be received? But if the will of man refuſe to be ſeparated from its luſts, doth it not reſiſt Chriſt in his Kingly Office, and great part of his Redemption? If the Soul be not made willing, or at leaſt not unwilling, (to uſe Mr. Shepherds notion) that Chriſt ſhould come and ſeparate Sin from it, then I think it doth reſiſt him in his work.
Fourthly, Dr. Ames de praepa. peccat. ad Converſionem. Theſ. 6.Take up the ſimilitude of dry wood, which that learned Author uſeth: Doth not the wateriſh moiſture in the green wood reſiſt the fire, and hinder it, that it cannot act upon the ſulphurous part in the wood? and muſt not the wateriſh moiſture be firſt removed, exhaled, and then the fire acts upon, and kindles the ſulphurous part? If you ſay, But there is na fire as yet in the dry wood, I anſwer, The queſtion was as to priority, which Mr. Shepherd is ſpeaking of. And though you ſay there is no fire in the wood, though dry, ſo no Grace as yet in the prepared: To this Mr. Shepherd will anſwer: There are not indeed any habits of Grace infuſed into the Soul as yet; but there is ſuch an Act of Grace put forth by the Spirit, to work the will up to this frame in the Elect preparing, which he puts not forth in a Reproabte; this ſevering from Sin in this time, or under Compunction, being made, not by habitual grace, but actual grace; that is, ſaith he, the Spirit doth it immediately, by an omnipotent Act, by that which is called actual actuating, p. 98, 99.or moving Grace.
Pious and learned Rutherford, giving the ſenſe of the Orthodox, concerning the efficacy of Grace, Exercita. Apologet. pro Divina gratia, p. 436.and actual predetermination, thus ſpeaketh: Quando nos docemus gratiam praedeterminantem ex vi ſua intrinſeca inclinare voluntatem ad foreign conſentire potius quam ad diſſentire, id tripliciter intelligitur. 1. Quod gratia efficax impediat impetum & motum obliquitatis & irrectitudinis vitioſae, quae libertati extrinſeci adhaereat, & hunc ſenſum lubens admitto. Niſi enim Deus actualem duritiem in actibus gratiae praepediat & praeoccupat, non video qumoodo Deus auferat cor lapideum, Ezech. 36.26. 2. Senſus hic eſt, quod gratia praedeterminans vi ſua intrinſeca penetret quaſi ad profunditatem vitalis inclinationis & impetuoſitatis electivae, atque it a primam foreign & impetum naturae in libertate cohibeat, & voluntatem inclinantem ad angulum (ut ſic loquar) Borealem talis volitionis, & Dei praedeterminatio torqueat ad angulum auſtralem: hunc ſenſum falſiſſimè nobis affingunt adverſarii. 3. Quod Dei gratia praedeterminans, non vi ita penetrans, ſed inſidens impetuoſitati naturae, ita indeclinabiliter flectat voluntatem, ut modo admirando gratia fortiter, & voluntas vitaliter & electivè conſpirent in idem objectum numero, codem tempore, loco, & intenſione; & voluntas ſub illa Dei motione non in aliud tenderet objectum quam in illud idem in quod libere ſe inclinaſſet, hoe dato quod per impoſſibile, nulla fuiſſet in Deo praedeterminatio: ita tamen ut gratia prime & principaliten, id objectum non aliud praedeterminet, & voluntas ſubordinate & dependenter, ex vi interna, vitali, & imperiali, & electiva libertatis in illud idem objectum tenderet. Hic etiam eſt verus ſenſus.
The firſt branch I conceive ſpeaks much, and the third alſo, of what Mr. Shepherd intends by his Actual grace; and opens, ſo far as we can conceive, how the Spirit doth it; it ſeems to be the binding of the ſtrong man, Luke 11.22. But when all is ſaid pro and con, what if we ſay the work is very ſecret and hidden; and what Zophar ſaid to Job, chap. 11.7. Canſt thou by ſearching find out God? Canſt thou find out the Almighty unto perfection? may we not ſay the ſame in this caſe? if we cannot find him out in other works, can we find his works upon the ſpirits of men? Let us make good, that ſeparation from ſin is wrought, that we willingly embrace Chriſt to that end; then whether he doth it by actual or habitual grace under Compunction, ſhall not need to trouble us.
I ſhall not make any uſe of this Head; for I ſee Mr. Shepherd, who hath done it before, and that very ably, his Works are in many peoples hands, ſo that I ſhall ſpare the Reader that trouble: This only I hint, here is the ſecond flaw in the Hypocrites work, his will was never divorced from his beloved luſts; while he was ſick indeed, then he might cry out of it, as ſome have done, calling Ale-houſes, Hell-houſes; but it was only while he was ſick: he that hath eat fat meat, which hath corrupted in his Stomack, and now cauſeth very ſick vomiting, bring him the fat meat while he is ſick and vomiting, he loaths the ſight of it; but when once he hath emptied himſelf, and the humour carried off, he falls to his meat heartily again: So do many with their ſweet luſts, when Conſcience hath made them ſick, ſetting home hell, and the wrath of God for them, which cauſe horrid fears and terrors within; now if you offer him luſt, no, he cannot at this time entertain it; but when he hath vomited well, emptied himſelf by his confeſſions, and ſuppoſed repentance, abſtinence, engagements, promiſes to do better, and hath now got over his ſickneſs, it is not long but he falls to his ſweet morſels again. Something like him of whom I heard in Spain, and I think it was while I was there, on Good Friday (as they call it) he having whipped himſelf that day, (as their manner is) when they had done all, comes into a houſe to put on his clothes; now, ſaid he, I have made quit for the old ſcore, he had done pennance, and all the former ſins were wiped off; now he would begin to whore again. Hypocrites unſound hearts have their Good Friday, their whipping times, and then they are free for their former trade. Look to this then Chriſtian, whether the Divorce between thy Soul and Sin be truly made, for here lies great danger: but no more of this Head.