What Conversion Is
I may not leave you with your eyes half open, as he that saw “men as trees walking.” The word is profitable for “doctrine as well as reproof.” And therefore, having thus far conducted you by the shelves and rocks of so many dangerous mistakes, I will guide you at length into the harbour of truth.
Conversion then, in short, lies in the thorough change both of the heart and life. I shall briefly describe its nature and causes.
1. The author is the Spirit of God, and therefore it is called “the sanctification of the Spirit,” and “the renewing of the Holy Ghost,” yet not excluding the other persons in the Trinity; for the Apostle teacheth us to “bless the Father of our Lord Jesus Christ, for that he hath begotten us again to a lively hope.” And Christ is said to “give repentance unto Israel,” and is called the “everlasting father,” and we his seed, and “the children which God hath given him.” Yet this work is principally ascribed to the Holy Ghost, and so we are said to be “born of the Spirit.”
So then, it is a work above man’s power: “We are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Never think thou canst convert thyself: if ever thou wouldst be savingly converted, thou must despair of doing it in thine own strength. It is a resurrection from the dead, “You hath he quickened, who were dead in trespasses and sins;” a new creation; a work of absolute omnipotence. Are these out of the reach of human power? If thou hast no more than thou hadst by thy first birth, a good nature, a meek and chaste temper, &c. thou art a very stranger to true conversion: this is a supernatural work.
2. The moving cause is internal or external.
The internal mover is free grace alone. “Not by works of righteousness which we have done, but of his own mercy he saved us, and by the renewing of the Holy Ghost.” “Of his own will begat he us.” We are chosen and called unto sanctification, not for it.
God finds nothing in a man to turn his heart to him, but to turn it from him. Enough to prov-oke his loathing. Nothing to provoke his love. Look back upon thyself, O Christian! look “upon thyself in thy blood.” O! reflect upon thy sinful nature! Do not thine “own clothes abhor thee?” How then should holiness and pureness love thee? “Be astonished, O heavens,” at this; be moved, O earth! Who must but needs cry, ‘* grace! grace!” Hear and blush, you children of the Most High; O you unthankful generation! that free grace is no more in your mouths, in your thoughts, no more adored, admired, commended, by such as you! One would think you should be doing nothing but praising and admiring God wherever you are. How can you ever forget such grace, or pass it over with a slight and seldom mention? What but free grace should move God to love you, unless enmity could do it, or deformity could do it? How affectionately doth Peter lift up his hands! “Blessed be the God and Father of our Lord Jesus, who of his abu.ndant mercy hath begotten us again.” How feelingly doth Paul magnify the free mercy of God in it I “God, who is rich in mercy, for his great love wherewith he loved us, hath quickened us together with Christ: By grace ye are saved.”
The external mover is the merit and intercession of the blessed Jesus. He hath “obtained gifts for the rebellious,” and through him it is that God worketh in us what “is well pleasing in his sight.” Through him are all spiritual blessings bestowed upon us in heavenly things. He interceded for the elect that believed not. Every convert is the fruit of his travail. He is made sanctified to us. He sanctified himself, that is, set apart himself as a sacrifice, that we may be sanctified. We are “sanctified through the ofiering of his body,” once for all.
It is nothinsj then but the merit and intercession of Christ, that prevails with God to bestow on us converting grace. If thou art a new creature, thou knowest to whom thou owest it; to Christ’s sufferings and prayers. Hence the natural affection of a believer to Christ. If any in the world have the same claim to thy heart that Christ can, let them show it. Doth Satan put in? Doth the world court thee? Doth sin sue for thy heart? Why — were these crucified for thee? O Christian, love and serve the Lord whilst thou hast a being. Do not even the publicans love those that love them, and show kindness to them that are kind to them?
3. The instrument is either personal or real.
The personal is the ministry. “I have begotten you in Christ, through the gospel.” Christ’s minister’s are they that are sent “to open men’s eyes, and to turn them to God.”
O unthankful world, little do you know what you are doing while you are persecuting the messengers of the Lord! These are they whose business it is (under Christ) to save you. Whom have you reproached and blasphemed? Against whom have you exalted your voice, “and lifted your eyes on hio-h.” “These are the servants of the most high God, that show unto you the way of salvation,” and “do you thus requite them? O foolish and unwise!” These are the instruments that God useth to convert and save you: and do you insult your physicians, and throw your pilots overboard?” Father, forgive them; for they know not what they
do.”
TJie instrument real is the word. We are be- (Tottcn by the word of the truth: This is it, “that enlio-htens the eye;” that “converteth the soul,” that “maketh wise to salvation.” This is the incorruptible seed, by which we are born again. If we are washed, it is “by the word.” If we are sanctified, it is “through the truth.” This generates faith, and regenerates us. “Of his own will bef’-at he us with the word of truth.”
O ye saints, how should ye love the word! for by this you have been converted. O ye sinners, how should you ply the word! for by this you must be converted. No other ordinary means but this. You that have felt its renewing power, make much of it while you live; be ever thankful for it; tie it about your necks; write it upon your hand; lay it in your bosoms. When you go, let it lead you; when you sleep, let it keep you; when you wake, let it talk with you: say with holy David, “I will never forget thy precepts, for by them thou hast quickened me.” You, that are unconverted, read the word with diligence; flock to it where powerfully preached: fill the porches as “the multitude of the impotent blind, halt, withered, waiting for the moving of the water;” pray for the coming of the Spirit in the word; come oft’ thy knees to the sermon, and go to thy knees from the sermon. The seed doth not prosper, because not watered by prayers and tears, nor covered by meditation.
4. The final cause is man’s salvation,* and God’s glory. We are “chosen through sanctification to salvation,” called that we might be glorified, but especially “that God might be glorified,” that we should “show forth his praise,” and “be fruitful in good works.” O Christian! do not forget the end of thy calling; “let thy light shine,” let thy lamp burn; let thy fruits be good and many, and in season; let all thy designs fall in with God’s, that he may be “magnified in thee.” Why should God repent that he hath made thee a Christian, as in the time of the old world that he made them men? Why shouldst thou be an eye-sore in his vineyard by thy unfruitfulness? or “a son that E3 causeth shame,” as it vveje “a grief to thy father, and a bitterness to her that bare thee?” O let the “womb bless thee that bare thee!”
5. The subject is the elect sinner, and in that all his parts and powers, members and mind. Whom God predestinates, them only he calls. None are drawn to Christ by their calling, nor come to him by believing, but his sheep, those “whom the Father hath given him.” EflPectual calling runs equal with eternal election.
Thou beginnest at the wrong end if thou disputest first about thine election. Prove thy conversion, and then never doubt of thy election: or, canst thou not yet prove it? set upon a present and thorough turning. Whatever God’s purposes be, (which are secret,) I am sure his precepts are plain. How desperately do rebels argue! If I am elected, I shall be saved, do what I will; if not, I shall be damned, do what I can. Perverse sinner! wilt thou begin where thou shouldest end? Is not the word before thee? Whatsaithit? “Repent and be converted, that your sins may be blotted out.” “If ye mortify the deeds of the body, you shall live.” Believe and be saved. What can be plainer? Do not stand still disputing about thine election, but set to repenting and believing; cry to God for converting grace. Revealed things belong to thee; in these busy thyself. Whatever God’s purposes be, I am sure his promises are true; whatever the decrees of heaven be, I am sure, that if I repent and believe, I shall be saved; and that, if I repent not, I shall be damned. Is not here plain ground for thee? and wilt thou yet run upon the rocks?
More particularly, this change of conversion passes throughout the whole subject. A carnal person may have some shreds of good morality; but he is never good throughout. Conversion is not the repairing of the old building; but it takes%ll down, and erects a new structure. The sincere Christian is quite a new fabric, from the foundation to the top-stone. He is a “new man,” a new creature. “All things are become new.” Conversion is a deep work, a heart-work. It makes a man to be in a new world. It goes throughout the man, throughout the mind, throughout the members, throughout the motion of the whole life.
1. Throughout the mind. It makes an universal change within.
First, it turns the balance of the judgment; so that God and his glory do weigh down all carnal and worldly interest. It opens the eye of the mind, and makes the scales of its native ignorance to fall off, and “turns men from darkness to light.” The man, that before saw no danger in his condition, now concludes himself lost and for ever undone, except renewed by the power of grace. He, that formerly thought’there was little evil in sin, now comes to see it to be the chief of evils: he sees the unreasonableness, unrighteousness, the deformity, and vileness that are in sin; so that he is affrighted with it, loathes it, dreads it, flees it, and even abhors himself for it. He that could see little sin in himself, and could find no matter for confession, (as it was said of that learned ignoramus Bellarmine, who, it seems, while he knew so much abroad, was such a miserable stranger to himself, that, when he was to be confessed by the priest, could not remember any things to confess, but was fain to go back to the sins of his youth) — I say, he that could not find matter for confession, unless it were some few gross and glaring evils, now sin reviveth with him, he sees the sinfulness of his heart, and desperate and deep pollution of his whole nature; he cries, “unclean, unclean.” Lord, purge me with hyssop, wash me thoroughly, “create in me a new heart.” He sees himself “altogether become filthy,” corrupt both root and tree, he writes unclean upon all his parts and powers, and performances. “For I know that in me (that is, in my flesh) dwelleth no good thing.” He discovers the evils that he was never aware of, and sees the blasphemy, and theft, and murder, and adultery that are in his heart, of which before he was ignorant. Heretofore, he saw no form nor comeliness in Christ, nor beauty, that he should desire him; but now he finds the hidden treasure, and will sell all to buy this field. Christ is the pearl he seeks; sin the evil he loathes.
Now, according to this new light, the man is of another mind, another judgment, than before he was. Now God is all with him, he hath none in heaven, nor in earth, like him, he truly prefers him, before all the world; his favour is his life; the light of his countenance is more than corn, or wine and oil; the good that formerly he inquired after, and set his heart upon. Now, let all the world be set on one side, and God alone on the other; let the world present herself to the soul (as when Satan would have tempted our Saviour with her) in all the glory of her kingdoms, yet the soul will not fall down and worship her, but will prefer a naked, yea, a crucified, persecuted, Christ before her: he “counts all things but loss for the excellency of the knowledge of Jesus Christ.” Not but a hypocrite may come to yield a generous assent to this, that God is the chief good; yea, the wiser heathens (some few of them) have at last stumbled upon this; but there is a difference between the absolute and comparative judgment of the understanding. No hypocrite comes so far as to look upon God as the most desirable and suitable good to him, and thereupon to acquiesce in him. This was the convert’s voice: “The Lord is my portion saith my soul: whom have I in heaven but thee? and there is none upon earth that I desire beside thee. God is the strength of my heart, and my portion for ever.”
Secondly, It turns the bias of the will both as to means and end. 1. “The intentions of the will are altered.” “The desire of our soul is to thy name, and to the remembrance of thee.” Now the man hath new ends and designs; now he intends God above all, and desires and designs nothing in all the world so much as “that Christ may be magnified in him.” He counts himself more happy in this than in all that the earth could yield, that he may be serviceable to Christ, and bring him glory in his generation. This is the mark he aims at, that the name of Jesus may be great in the world, and that all the sheaves of his brethren may bow to his sheaf.
Reader, dost thou view this, and never ask thyself whether it be thus with thee? Pause a while, and breathe on this great concern.
2. The election is also changed; so that he chooeth another way. He pitcheth upon God as his blessedness, and upon Christ, as the principal, and holiness as the subordinate means to bring him to God. He chooseth Jesus for his Lord. He is not merely forced into Christ by the storm, nor doth he take Christ for bare necessity; but he comes off freely in the choice. This match is not made in a fright, as with the terrified conscience, or dying sinner, that will seemingly do any thing for Christ, but doth only take Christ rather than hell; but he deliberately resolves that Christ is his best choice, and would rather have him to choose than all the good of this world, might he enjoy it while he would. Again, he takes holiness for his path; he doth not of mere necessity submit to it; but he likes and loves it: “I have chosen the way of thy precepts.” He takes God’s testimonies, not as his bondage, “but as his heritage; yea, heritage for ever.” He counts them not his burden, but his bliss; not his cords, but his cordials. “For this is the love of God, that we keep his commandments; and his commandments are not grievous.” He doth not only bear, but takes up, Christ’s yoke. No time passeth so sweetly with him, when he is himself, as that he spends in the exercises of holiness: these are both his aliment and element, “desire of his eyes,” and “the joy of his heart.” Put it to thy conscience, as thou goest, whether thou art the man. O happy man, if this be thy case! But see thou be thorough and impartial in the search.
Thirdly, It turns the bent of the affections. These run all in a new channel: the Jordan is now driven back, and the water runs upward, against its natural course.
Christ is his hope. This is his prize. Here his eye is; here his heart is. He is contented to cast all overboard, (as the merchant in the storm ready to perish,) so he may but keep this jewel.
The first of his desires is not after gold, but grace. He hungers after it, he seeks it as silver, he digs for it as for hid treasure: he had rather be gracious than be great; he had rather be the holiest man on earth than the most learned, the most famous, most prosperous. While carnal, he said, O if I were but in great esteem, and rolled in wealth, and swimmed in pleasure! If my debts were paid, and I and mine provided for, then I were a happy man! but now the tone is changed. O! saith the convert, if I had but my corruptions subdued, if 1 had “Such measures of grace, such fellowship with God, though I were poor and despised, I could not care; I should account myself a blessed man. Reader, is this the language of thy soul?
His joys are changed. He rejoiceth “in the ways of God’s testimonies, as much as in all riches.” He delights in the law of the Lord, wherein once he had little savour. He hath no such joy as in the thoughts of Christ, the fruition of his company, the prosperity of his people.
His cares are quite altered. He was once set upon the world; and any scraps of by-time were enough for his soul: now, all the cry is, “What shall I do to be saved?” His great solicitude is now to secure his soul. O! how would he bless you, if you could but put him out of doubt of this!
His fears are not so much of suffering, but of sinning. Once he was afraid of nothing so much as the loss of his estate or esteem, the pleasure of friends, the frowns of the great; nothing sounded so terrible to him as pain, or poverty, or disgrace: now, these are little to him, in comparison of God’s dishonour or displeasure. Flow warily doth he walk, lest he should tread upon a snare! He feareth alway; he looks before and behind; he hath his eye upon his heart, and is often watching lest he should be overtaken with sin. It kills his heart to think of losing God’s favour; this he dreads as his only undoing. No thought in the world doth pain him so much as to think of parting with Christ.
His love runs a new course. My love was crucified, (saith Ignatius,) that is, my Christ. “This is my beloved,” saith the spouse. How doth Augustine often pour his love upon Christ! “O eternal blessedness!” &c.
He can find no words sweet enough, “Let me see thee, O light of mine eyes: Come, O thou joy of my spirit. Let me behold thee, O life of my soul: O my God, my life, and the whole glory of my soul.”
His sorrows have now a new vent. The view of his sins, the sight of a Christ crucified, that would scarce stir him before, now how much do they affect his heart!
His hatred boils, his anger burns against sin. He hath no patience with himself; he calls himself fool and beast, and thinks any name too good for himself, when his indignation is stirred up against sin. “So foolish was I, and ignorant; I was as a beast before thee.”
Commune then with thine own heart, and attend
the common and general current of thine affection,
I whether it be towards God in Christ above all other
I concerns. Indeed, sudden and strong commotions
! of the affections and sensitive parts are oft-times
i found in hypocrites; especially where the natural
inclination leads thereunto: and, contrariwise, the
sanctified themselves are many times without sensible
stirring of the affections, where the temper is more
slow, dry, and dull. The great inquiry is, whether
I the judgment and will be unceasingly determined for
God, above all other good, real or apparent; and, if
the affections do sincerely follow their choice and
conduct, though it be not so strongly and sensibly
as is to be desired, there is no doubt but the change
is saving.
2. Throughout the members. Those that were before the instruments of sin, are now become the holy vessels of Christ’s living temple.
The eye that was once a wandering eye, a wanton eye, a haughty, a covetous eye, is now employed l(as Mary’s) in weeping over its sins, in beholding God in his works, in reading his words, in looking up and down for objects of mercy, and opportunities for his service.
The ear that was once open to Satan’s call, and did relish nothing so much as filthy, or at least foolish, talk and the fool’s laughter, is now open to his discipline. It saith, “Speak, Lord, thy servant heareth.” It cries, with him, Veniat Vcrhiine Domini, and waits for his words as the rain, and relisheth them more than the appointed food; “than the honey and the honey-comb.”
The head, that was filled with worldly designs, is now filled with other matters, and set on the study of God’s will; and the man occupies his head, not so much about his gain, as about his duty. The thoughts and cares that fill his head are principally how he may please God and avoid sin.
His heart that was filled with earthly affections, and carnal desires, is now become an altar of incense, where the fire of divine love is ever kept in, and whence the daily sacrifice of prayer and praise, and sweet incense of holy desires and ejaculations, are continually ascending.
The mouth is become a well of life, his tongue as choice silver, and his lips feed many — now the salt of grace has seasoned his speech, and eaten out the corruption, and cleansed the mouth from its evil communication, flattery, boasting, lying, swearing, backbiting, that once came like the flashes that proceeded from the hell that was in the heart. The throat, that was once “an open sepulchre,” now sends forth the sweet breath of prayer and holy discourse, and the man speaks in another tongue, in the language of Canaan, and is never so well as when talking of God and Christ, and the matters of another world. His mouth bringeth wisdom; his tongue is become the silver trumpet of his Maker’s praise, his glory and the “best member that he hath.”
Now, here you shall have the hypocrite halting. He speaks, it may be, like an angel, but he hath a covetous eye, or the gain of unrighteousness in his hand; or the hand is white, but his heart is full of rottenness, full of unmortified cares. It may be, with Nebuchadnezzar’s image, he hath a golden head, a great deal of knowledge; but he hath feet of clay, his affections are worldly, he minds earthly things, and his way and walk are sensual and carnal; you may trace him in his secret haunts, and his footsteps will be found in some by-paths of sin; the work is not thorough with him.
CD
3. Throughout the motions, or the life and practice, the new man takes a new course. His “conversation is in heaven.” No sooner doth Christ call by effectual grace, than he straightway becomes a “follower of him.” When God hath given the new heart, and written his law in his mind, he forthwith “walks in his statutes, and keeps his judgments.”
Though sin may dwell (God knows, a wearisome and unwelcome guest) in him, yet he hath “no more dominion over him.” “He hath his fruit unto holiness.” And, though he makes many a blot, yet “the law of life,” and Jesus, is what he eyes as his copy, and he hath an unfeigned respect to all God’s commandments, making conscience even of il little sins and little duties. His very infirmities, which he cannot help though he would, are his soul’s burden, and are like the dust in a man’s eye, which though but little, yet is not a little troublesome. (O man! dost thou read this, and never turn in upon thy soul by self-examination?) The sincere convert is not one man at church and another at home; he is not a saint on his knees, and a cheat in his shop; he will not tithe mint and cummin, and neglect mercy and judgment, and the weighty matters of the law; he doth not pretend piety, and neglect morality, but le turneth from all his sins, and keeps all God’s statutes, though not perfectly (except in desire and endeavour) yet sincerely, not allowing himself in the breach of any. Now he delights in the word, and sets himself to prayer, and opens his hand, if able, and draws out his soul to the hungry. “He breaketh off his sins by righteousness, and his iniquities by showing mercy to the poor,” and hath “a good conscience, willing in all things to live honestly,” and to keep without offence toward God and man.
Here again you find the unsoundness of many professors, that take themselves for good Christians, they are partial in the law, and take up with the light and easy duties of religion, but go not through with the work. It may be you shall have them exact in their words, punctual in their dealings, but then they do not exercise themselves unto godliness; and, for examining themselves and governing their hearts, to this they are strangers. You may have them duly at the church: but, follow them to their families, and there you shall see little but the world minded; or, if they attend to family duties, follow them to their closets, and there you shall find their souls are little looked after. It may be they seem otherwise religious, but bridle not their tongues, and so “all their religion is in vain.” It may be they come up to closet and family prayer: but, follow them to their shops, and there you shall find them in a trade of lying, or some covert way of deceit. Thus the hypocrite goes throughout in the course of his obedience. And thus much for the subject of conversion.
6. The terms are etiher from which, or to which.
1. The terms from which we turn in this motion of conversion are, sin, Satan, the world, and our own righteousness.
First, Sin. When a man is converted, he is for ever out with sin; yea, with all sin, but most of all with his own sins, and especially with his bosom sin. Sin is now the butt of his indignation. His sins excite his sorrows. It is sin that pierces him and wounds him; he feels it like a thorn in his side: he groans and struggles under it, and not formally, but feelingly cries out, “O wretched man!” He is not impatient of any burden so much as of his sin. If God should give him his choice, he would choose any affliction, so he might be rid of sin.
Before conversion, he had light thoughts of sin; he cherished it in his bosom, as Uriah his lamb; he nourished it up, and it grew up together with him; it did eat, as it were, of his own meat, and drank of his own cup, and lay in his bosom, and was to him as a daughter: but, when God opens his eyes by conversion, he throws it away with abhorrence. When a man is savingly changed, he is not only deeply convinced of the danger, but defilement of sin: and, O! how earnest is he with God to be purified! he loathes himself for his sins. He runs to Christ, and casts himself into “the fountain for sin and for unclcanness.” If he fall, what a stir is there to get all clean again! He flies to the word, and washes, and labours to cleanse himself from all filthiness both of flesh and spirit: he abhors his once beloved sin.
The sound convert is heartily engaged against sin; he struggles with it, he wars against it: he is too often foiled, but he will never yield the cause, nor lay down the weapons, while he has breath in his body; he will never give quiet possession; he will make no peace; he will give no quarter; befalls upon it, and is still disquieting it with continual alarms. He can forgive his other enemies; he can pity them, and pray for them; but here he is implacable, here he is set upon revenge: he hunteth as it were for the precious life; his eyes shall not pity, his hand shall not spare, thought it be a right hand or a right eye. Be it a gainful sin, most delightful to his nature, or which gains him esteem wdth carnal friends, yet he will rather relinquish his gain, see his credit fall, or the flower of pleasure wither in his hand, than he will allow himself in any known way of sin. He will grant no indulgence; he will give no toleration; he hates sin wherever he meets it, and frowns upon it with this unwelcome salute, “Have I found thee, O mine enemy!”
Reader, hath conscience been at work while thou hast been looking over these lines? Hast thou pondered these things in thy heart? Hast thou searched the book within, to see if these things be so? If not, read it again, and make thy conscience speak whether or not it be thus with thee.
Hast thou crucified thy flesh with its affections and lusts? and not only confessed, but forsaken, thy sins, all sin in thy fervent desires, and the ordinary practice of every deliberate and wilful sin in thy life? If not, thou art yet unconverted. Doth not conscience fly in thy face as thou readest, and tell thee that thou livest in a way of lying for thy advantage, that thou usest deceit in thy calHng, that there is some secret way of wantonness that thou livest in sin? why then do not deceive thyself; thou art in the gall of bitterness, and bond of iniquity.
Doth not thy unbridled tongue, thy vile intemperance, thy wicked company, thy neglect of prayer, of reading and hearing the word, now witness against thee, and say, “we are thy works, and we will follow thee?” Or, if I have not hit thee rio-ht, doth not the monitor within tell thee, there is such or such a way as thou knowest to be evil, that yet for some carnal respect thou dost tolerate thyself in, and art willing to spare? If this be thy case, thou art to this day unregenerate, and must be changed or condemned.
Secondly, Satan. Conversion binds the strong man, spoils his armour, casts out his goods, “turns men from the power of Satan unto God.” Before, the devil could no sooner invite the sinner to his wicked company, sinful games and delights, but presently he followed, like an ox to the slaughter, and a fool to the correction of the stocks; as the bird hasteth to the prey, and knoweth not that it is for his life. No sooner could Satan bid him lie, but presently he had it on his tongue. No sooner could Satan offer a wanton object, but he was stung with lust. The devil could do more with him than God could: if the devil says, “away with these familyduties,” be sure they shall be rarely enough performed in his house: if the devil says, “away with this strictness, this preciseness,” he will keep far enough from it: if he tell him, “there is no need of these closet-duties,” he shall go from day to day, and scarce perform them. But, since he is converted, he serves another master, and takes quite another course, he goes and comes at Christ’s invitation. Satan may sometimes catch his foot in a trap, but he will no longer be a willing captive; he watches against the snares of Satan, and studies to be acquainted with his devices; he is very suspicious of his plots, and is very jealous in what comes athwart him, lest Satan should have some design upon him; he “wrestles against principalities and powers,” he entertains the messenger of Satan as men do the messenger of death; he keeps his eye upon his enemy, and watches in his duties, lest Satan should get an advantage.
Thirdly, The world. Before a sound faith, a man is overcome of the world: either he bows down to mammon, or idolizes his reputation, or is a “lover of pleasure more than a lover of God.” Here is the root of man’s misery by the fall; he is turned aside to the creature instead of God, and gives that esteem, confidence, and afFection, to the creature, that is due to him alone.
O miserable man! what a deformed monster hath sin made thee! God made thee “little lower than the angels;” sin, little better than the devils. The world, that was formed to serve thee, is come to rule thee, and the deceitful harlot hath bewitched thee with her enchantments, and made thee bow down and serve her.
But converting grace sets all in order again, and puts God in the throne, and the world at his footstool. Christ in the heart, and the world under the feet. So Paul, “I am crucified to the world and the world to me.” Before this change, all the cry was, “who will show us any worldly good?” but now his language is, “Lord, lift thou up the light of thy countenance upon me,” and take the corn and wine whoso will. Before, his heart’s deliirht and content were in the world; then the song was, “soul, take thy ease, eat, drink, and be merry; thou hast much goods laid up for many years;” But now all this is withered, and there is no comeliness, that we should desire it; and he says with the sWeet Psalmist of Israel: “The Lord is the portion of my inheritance; the lines are fallen to me in a fair place, and I have a goodly heritage.” He blesseth himself, and boasteth himself in God. Nothino- else can give him content. He hath written “vanity and vexation” upon all his worldly enjoyments, “and loss and dung” upon all human excellencies. He hath “life and immortality” now in his aim. He seeks for grace and glory, and hath a crown in-F corruptible in pursuit. His heart is set in him to seek the Lord. He first seeks “the kingdom of heaven and the righteousness thereof,” and religion is no longer a matter by-the-by with him, but the main of his care. Before, the world had the swaying interest with him; he would do more for gain than godliness, more to please his friend, or his flesh, than to please the God that made him; and God must stand by till the world was first served: But now all must stand by; he hates father, and mother, and life, and all, in comparison of Christ. Well, then, pause a little, and look within: Doth not this nearly concern thee? Thou pretendest for Christ, but doth not the world sway thee? Dost thou not take more real delight and content in the world than in him? Dost thou not find thyself better at ease when the world goes to thy mind, and thou art encompassed with carnal delight, than when retired to prayer and meditation in thy closet, or attending upon God’s word and worship? No surer evidence of an unconverted state than to have the things of the world uppermost in our aim, love, and estimation.
With the sound convert, Christ has the supremacy. How dear is his name to him! How precious is his favour! The name of Jesus is engraven on his heart, and lies as a “bundle of myrrh between his breasts.” Honour is but air, and laughter is but madness, and Mammon is fallen like Dagon before the ark, with hands and head broken off on the threshold, when once Christ is savingly revealed. Here is the pearl of great price to the true convert; here is his treasure; here is his hope. This is his glory, “My beloved is mine, and I am his.” O! it is sweeter to him to be able to say, Christ is mine, than if he could say, the kingdom is mine, the Indies are mine.
Fourthly, Your own righteousness. Before conversion, man seeks to cover himself with his own fig-leaves, and to make himself acceptable with his own duties. He is apt to trust in himself, and set up his own righteousness, and to reckon his counters for gold, and not “submit to the righteousness of God.” But conversion changes his mind: now he counts his own righteousness as fihhy rags. Now he is brought to poverty of spirit, complains of and condemns himself, and all his inventory is “poor, and miserable, and wretched, and blind, and naked.” He sees a world of iniquity in his holy things, and calls his once-idolized righteousness but dross; and would not for a thousand worlds be found in himself. Now he begins to set a high price upon Christ’s righteousness; he sees the need of Christ, in every duty, to justify his person, and justify his performances; he cannot live without him; he cannot pray without him; Christ must go with him; or else he cannot come into the presence of God; he leans upon the hand of Christ, and so bovss himself in the house of his God; he sets himself down for a lost undone man without him; his life is hid in Christ, as the root of a tree spreads in the earth, for stability and nutriment. Before, the news of Christ was a stale and vapid thing; but now how sweet is Christ! Augustine could not relish his before so much-admired F2
Cicero, because he could not find the name of Christ: how pathetically cries he, “O most sweet, most loving, most kind, most dear, most precious, most desired, most lovely, most fair, &c.” all in a breath, when he speaks of and to Christ. In a word, the voice of the convert is with the martyr, “none but Christ.”
The terms, which are either ultimate, or subordinate, or mediate.
The ultimate is, God the Father, Son, and Holy Ghost, whom the true convert takes as his all-sufficient and eternal blessedness. A man is never truly sanctified till his very heart be in truth set upon God above all things, as his portion and chief good. These are the natural breathings of a believer’s heart: “Thou art my portion. My soul shall make her boast in the Lord. My expectation is from him; he only is my rock and my salvation; he is my defence; in God is my salvation and glory; the rock of my strength, and my refuge is in God.”
Would you put it to an issue, whether you be converted or not? Now let thy soul and all that is within thee attend.
Hast thou taken God for thy happiness? Where doth the content of thy heart lie? Whence doth thy choicest comfort come in? Come then, and, with Abraham, lift up thine eyes eastward, and westward, and northward, and southward, and look about thee, what is it that thou wouldst have in heaven, or on earth, to make thee happy? If God should awe thee thy choice, as he did to Solomon, or should say to thee, as Ahasuerus to Esther, “What is thy petition, and what is thy request, and it shall be granted thee?” What wouldst thou ask? Go into the gardens of pleasure, and gather all the fragrant flowers thence: Would these content thee? Go to the treasures of Mammon; suppose thou mightest lade thyself as thou wouldst from hence. Go to the towers, to the trophies of honour: what thinkest thou of being a man of renown, and having a name like the name of the great men of the earth? Would any of these, all these suffice thee, and make thee count thyself a happy man? If so, then certainly thou art carnal and unconverted. If not, go farther; go into the divine excellencies, the store of his mercies, the hiding of his power, the depths unfathomable of his all-sufficiency: Doth this suit thee best and please thee most? Dost thou say, “It is good to be here?” “Here will I pitch; here will I live, and die?” Wilt thou let all the world go rather than this? Then it is well between God and thee? happy art thou, O man; happy art thou that ever thou wast born: if a God can make thee happy, thou must needs be happy; for thou hast vouched the Lord to be thy God. Dost thou say to Christ as he to us, “Thy Father shall be my Father, and thy God be my God.” Here is the turning point: an unsound professor never takes up his rest in God, but converting grace does the work, and so cures the fatal misery of the fall, by turning the heart from its idol to the living God. Now, says the soul, “Lord, whither shall I go? Thou hast the words of eternal life.” Here he centers, here he settles. O! it is the entrance of heaven to him, to see his interest in God. When he discovers this, he saith, “return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.” And it is even ready to breathe out Simeon’s song, “Lord, now lettest thou thy servant depart in peace,” and saith, with Jacob, when his old heart revived at the welcome tidings, “it is enough.” When he sees he hath a God in covenant to go to, “this is all his salvation, and all his desire.”
Man, is this thy case? hast thou experienced this? why then “blessed art thou of the Lord;” God hath been at work with thee; he hath laid hold on thy heart by the power of converting grace, or else thou couldst never have done this.
The mediate term of conversion is either principal or less principal.
The principal is Christ, the only “mediator between God and man.” His work is to bring us to God. He is “the way to the Father,” the only plank on which we may escape, the only “door by which we may enter.” Conversion brings over the soul to Christ to accept him, as the only means of life, as the only way, “the only name given under heaven.” He looks not for salvation in any other but him; nor in any other with him: but throws himself on Christ alone.
Here, saith the convinced sinner, “I will venture: and, if I perish, I perish: If I die, I will die here. But, Lord, suffer me not to perish under the pitiful eye of thy mercy. Entreat me not to leave thee, or to turn away from following after thee. Here I will throw myself; if thou slay me, I will not go from thy door.”
Thus the poor soul doth venture on Christ, and resolvedly adheres to him. Before conversion, the man made light of Christ, minded his farm, friends, merchandise, more than Christ, now Christ is to him, as his necessary food, his daily bread, the life of his heart, the staff of his life. His great design is, “that Christ may be magnified in him.” His heart once said, as tlicn to the spouse, “what is thy beloved more than another?” He found more sweetness in his merry company, wicked games, earthly delights, than in Christ. He took religion for a fancy, and the talk of great enjoyments for an idle dream: but now to him to live is Christ. He sets light by all that he accounted precious, “for the excellency of the knowledge of Christ.”
All of Christ is accepted by the sincere convert: He loves not only the wages, but the work of Christ, not only the benefits, but the burden, of Christ; he takes up the commands of Christ; yea, and cross of Christ.
The unsound closeth by halves with Christ — he is all for the salvation of Christ, but he is not for sanctification — he is for the privileges, but appropriates not the person, of Christ — he divides the offices and benefits of Christ. This is an error in the foundation. Whoso loveth life, let him beware here; it is an undoing mistake of which you have been often warned, and yet none more common. Jesus is a sweet name: but men “love not the Lord Jesus in “sinceiity.” They will not have him as God offers, “to be a Prince and a Saviour.” They divide what God hath joined, the King and the
Priest. Yea, they will not accept the salvation of Christ as he intends it; they divide it here. Every man is for salvation from suffering; but they desire not to be saved from sinning; they would have their lives saved, but withal would save their sins. Yea, many divide here again; they would be content to have some of their sins destroyed, but they cannot leave the lap of Delilah, or divorce the beloved Herodias: they cannot be cruel to the right eye, or without exceptions, without limitations, the right hand. The Lord must pardon them in this thing. O! be carefully tender here: your souls be upon it. The sound convert takes Christ wholly, and takes him for all intents and purposes. He is willing to have Christ upon any terms; he is willing to have the dominion of Christ, as well as deliverance by Christ; he saith, with Paul, ‘’ Lord, what wilt thou have me to do?” Any thing. Lord: he sends the blank to Christ, to set down his own conditions.
The less principal is the laws, ordinances, and ways of Christ. The heart that was once set against these, and could not endure the strictness of these bonds, the severity of these ways, now falls in love with them, and chooses them as its rule and guide for ever.
Four things, I observe, God doth work in every sound convert, with reference to the laws and ways of Christ, by which you may come to know your state, if you will be faithful to your own souls, and therefore keep your eyes upon your hearts as you go along.
L The judgment is brought to approve of them, and subscribe to them as most righteous, and most reasonable. The mind is brought to like the ways of God; and the corrupt prejudices that were once against them, as unreasonable and intolerable, are now removed. The understanding assents to them all, as “holy, just, and good.” How is David taken up with the excellencies of God’s laws! How doth he expatiate on their praises, both from their inherent qualities and admirable effects.
There is a twofold judgment of the understanding. The absolute judgment is, when a man thinks such a course best in the general, but not for him, or not under the present circumstances. Now, a godly man’s judgment is for the ways of God, and that not only the absolute, but comparative, judgment; he thinks them not only the best in general, but best for him; he looks upon the rules of religion not only as tolerable, but desirable; yea, more desirable than gold, fine gold;” yea, much fine
gold.”
His judgments are settledly determined, that it is best to be holy, that it is best to be strict, that it is in itself the most elio-ible course, and that it is for him the wisest and most rational and desirable choice. Hear the godly man’s judgment: “I know, O Lord, that thy judgments are right: I love thy commandments above gold, yea, above fine gold; I esteem all thy precepts concerning all things to be right; and I hate every false way.” Mark, he did approve of all that God required, and disallowed of all that he forbade: “Righteous, O Lord, and upright are thy judgments. Thy testimonies that thou hast com-F3 mancled are righteous and very faithful. Thy word is true from the beginning, and every one of thy righteous judgments cndureth for ever.” See how readily and fully he subscribes; he declares his assent and consent to it, and all and every thing therein contained.
2. The desire of the heart is to know the whole mind of Christ. He would not have one sin undiscovered, nor be ignorant of one duty required. It is the natural and earnest breathing of a sanctified heart: “Lord, if there be any way of wickedness in me, do thou discover it. What I know not, teach thou me; and if I have done iniquity, I will do it no more.” The unsound is willingly ignorant, loves not to come to the light. He is willing to keep such or such a sin, and therefore is loath to know it to be a sin, and will not let in the light at that window. Now the gracious heart is willing to know the whole latitude and compass of his Maker’s law: “Teach me, O Lord, the way of thy statutes; and I shall keep it unto the end.” He receives with all acceptation, the word, that convinceth him of any duty that he knew not, or minded not before, or discovereth any sin that lay hid before.
3. The free and resolved choice of the will is determined for the ways of Christ, before all the pleasures of sin and prosperities of the world. His consent is not extorted by some extremity of anguish, nor is it only a sudden and hasty resolve, but he is deliberate in his purpose, and comes freely to the choice. True, the flesh will rebel, yet tlic prevailing part of his will is for Christ’s laws and government; so that he takes them not up as his toil or burden, but his bliss. While the unsanctified goes in Christ’s ways as in chains and fetters, he doth it naturally, and counts Christ’s laws his liberty. He willingly loves the beauties of holiness, and hath this inseparable mark, “That he had rather, if he might have his choice, live a strict and holy life, than the most prosperous and flourishing life in the world.” “There went with Saul a band of men, whose hearts God had touched.” When God toucheth the hearts of his chosen, they presently follow Christ and, though drawn, do freely run after him, and willingly offer themselves to the service of the Lord, seeking him with their whole desire. Fear hath its use; but this is not the main spring of motion with a sanctified heart. Christ keeps not his subjects in by force, but is king of a willing people. They are, through his grace, freely resolved for his service, and do it out of choice, not as slaves, but as the son or spouse, from a spring of love, and a loyal mind. In a word, the laws of Christ are the convert’s love, desire, delight, and continual study.
4. The bent of his course is directed to keep God’s statutes. It is the daily care of his life to walk with God. He seeks great things, he hath noble designs, though he fall too short. He aims at nothing less than perfection; he desires it, he reaches after it; he would not rest in any pitch of grace, till he were quite rid of sin, and had perfect holiness.
Here the hypocrite’s rottenness may be discovered. He desires holiness, as one well said, only as a bridge to heaven, and inquires earnestly what is the least that will serve his turn, and if he can get but so much as may bring him to heaven, this is all he cares for. But the sound convert desires holiness for holiness* sake, and not only for heaven’s sake. He would not be satisfied )vith so much as might save him from hell, but desires the highest pitch; yet desires are not enough. What is thy way and thy course? Are the drift and scope of thy life altered? Is holiness thy desire, and religion thy business? If not, thou art short of sound conversion.
Application, And is this, that we have described, the conversion that is of absolute necessity to salvation? Then be informed, 1. That strait is the gate, and narrow the way, that leadeth unto life. 2. That there are but few that find it. 3. That there is need of a divine power savingly to convert a sinner to Jesus Christ.
Again, then be exhorted, O man that readest, to turn in upon thine own self. What saith conscience? Doth it not begin to accuse? Doth it not pain thee as thou goest? Is this thy judgment, and this thy choice, and this thy way, that we have described? If so, then it is well. But doth not thy heart condemn thee, and tell thee there is such a sin thou livest in against thy conscience? Doth it not tell thee there is such and such a secret way of wickedness that thou wishest to retain? Such or such a duty that thou makest no conscience of?
Doth not conscience carry thee to thy closet, and tell thee how seldom prayer and reading are performed there? Doth it not carry thee to thy family, and show thee the charge of God, and the souls of thy children and servants, that are neglected there? Doth not conscience lead thee to thy shop, thy trade, and tell thee of some mystery of iniquity there? Doth it not carry thee to the ale-house, and condemn thee for the loose company thou keepest there, the precious time thou misspendest there, for the talents of God which thou throwest away, for thy gaming, and thy drinking? &c. Doth it not carry thee into thy secret chamber, and severely accuse thee?
O conscience! do thy duty: in the name of the living God, I command thee, discharge thine office; lay hold upon this sinner, fall upon him, arrest him, apprehend him, undeceive him. What! wilt thou flatter and smooth him while he lives in his sins? Awake, O conscience! what meanest thou, O sleeper? What! hast thou never a reproof in thy mouth? W’^hat! shall this soul die in his careless neglect of God and eternity, and thou altogether hold thy peace? What! shall he go on still in his trespasses, and yet have peace? O! rouse up thyself, and do thy work. Now let the preacher in thy bosom speak, cry aloud, and spare not; lift up thy voice like a trumpet; let not the” blood of his soul’* be required at thy hands.