I May not leave you with your eyes half open, like him 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 would guide you at length into the haven of truth.:
Conversion then, in short, lies in THE THOROUGH CHANGE BOTH OF THE HEART AND LIFE. I shall briefly describe it in its nature and causes.
I. The autHOR of conversion is the Spirit of Godand 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, who hath begotten us again unto 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 regeneration is a work of God: “We are born, not of the will of the flesh, nor of the will of man, but of God.” John 1:13. If ever thou wouldst be savingly converted, thou must despair of doing it in thine own strength. It is a resurrection from the dead, Eph. 2:1; a new creation, Gal. 6:15; Eph. 2:10; a work of absolute omnipotence, Eph. 1:19. If thou hast no more than thou hadst by thy first birth, a good nature, a meek and chaste temper, ete., thou art a stranger to true conversion: this is a supernatural work.
II. The errFiciENT cAUSE of conversion is internal, or external.
1. The internal cause is free grace alone. “Not by works of righteousness which we have done, but of his 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 Jor it. God finds nothing in man to excite his love: enough to provoke his. loathing. Look back upon thyself, O Christian! Do not thine own clothes abhor thee? Job 9:31. How then should holiness and pureness love thee? Be astonished, O heavens, at this; be moved, O earth. Who but must needs cry, Grace, grace. Hear and blush, ye children of the Most High—O ye unthankful men! that free grace is no more in your mouths, in your thoughts; no more adored, admired, and commended by such as you. One would think you should be doing nothing but praising and admiring God wherever you are. How can you forget such grace, or pass it over with a slight and formal mention? What but free grace could move God to love you, unless enmity could do it, unless 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 abundant mercy hath begotten us again.” How feelingly doth Paul magnify the free mercy of God in it: “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.”
2. The external cause 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. Every convert is the fruit of his travail. He is made sanctification to us. He sanctified himgelf—that is, set apart himself as a sacrifice—that we may be sanctified. We are sanctified through the offering of his body once for all.” Heb. 10:10.
It is nothing, 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 agonies and prayers. And whither else shouldst thou go? If any in the world can show that for thy heart which Christ can, let them do it. Doth Satan claim thee? Doth the world court thee? Doth sin sue for thy heart? But were these crucified for thee? O Christian, love and serve the Lord whilst thou hast a being.
Its. The iNsTrRUMENT of conversion is either personal or real. The personal is tle ministry. I have begotten you in Christ through the Gospel. 1 Cor. 4:15. Christ’s ministers are they that are sent to open men’s eyes, and to turn them to God. Acts 26:18.
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 high? “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! O sons of ingratitude, against whom do ye sport yourselves? These are the instruments that God uses to convert and save sinners: and do you revile your physicians, and throw your pilots overboard? Father, forgive them; for they know not what they do.”
The real instrument is the word. We are begotten by the word of truth. This it is that enlightens the eye; that converts the soul, Psalm 19:7, 8; that maketh wise to salvation. 2 Tim. 3:15. This is the incorruptible seed, by which we are born again. 1 Pet. 1:23. If we are washed, it is’ by the word.
Eph. 5:26. If we are sanctified, it is through the truth. John 17:17. “Of his own will begat he us with the word of truth.” James 1:18.
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 means of this you must be converted. You that have felt its renewing power, make much of it while you live; be for ever thankful for it; tie it about your neck; write it upon your hand; lay it in your bosom. 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: pray for the coming of the Spirit in the word; come from your knees to the sermon, and come to your knees from the sermon. The seed doth not prosper, because not watered by prayers and tears, nor covered by meditation.
IV. The FiNAL cause or END of conversion 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 may 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
A ALLEINE’S ALARM. fall in with God’s, that he may “be magnified in thee.”
v. 1. The sussecr of conversion is the sinner, and ~ that in all his parts and powers, members and mind. Those who are drawn to Christ, or come to him by believing, are his sheep, “whom the Father hath given him.” John 6:37, 44. Wouldst thou know whether thou art given to Christ? prove thy conversion, and then never doubt of thy election; or, if thou canst not 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? What saith it? Repent and be converted, that your sins may be blotted out.” “If you 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. It is just, as one well said, that they who will not feed on the plain food of the word should be choked with the bones. 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 MAN. A carnal person may have some shreds of good morality, but he is never good throughout. Conversion is not a repairing of the old building; but it takes all down, and erects a new structure: it is not the putting in a patch of holiness; but, with the true convert, holiness is woven into all his powers, principles, and practice. 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 new man in a new world. It goes throughout with men, throughout the mind, throughout the members, throughout the motions of the whole life.
1. Throughout the mind. It makes a universal change within. ‘
(1.) It turns the balance of the judgment; so that God and his glory outweigh all carnal and worldly interests. It opens the eye of the mind, and makes the scales of its native ignorance 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, Acts 2:37, except renewed by the power of grace. He that formerly thought there was little harm in sin, now comes to see 1t to be the chief of evils; he sees the unreasonableness, the unrighteousness, the deformity and filthiness of sin; so that he is affrighted with it, loathes it, dreads it, flees from it, and even abhors himself for it. He that could see little sin in himself, and could find no matter for confession, now sees the rottenness of his heart, the desperate and deep pollution of his whole nature. He cries, Unclean, unclean: Lord, purge me with hyssop, wash me thoroughly, create in me a clean heart. He sees himself altogether filthy, corrupt, both root and tree; he writes unclean upon all his parts, and powers, and performances; he discovers the filthy corners that he was never aware of, and sees the blasphemy, and theft, and murder, and adultery, that is 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.
Now, according to this new light, the man is of another mind, another judgment, than he was before. 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 favor is his life, the light of his countenance is more than corn, or wine, and oil. A hypocrite may come to yield a general assent that God is the chief good; yea, the wiser heathens, some few of them, have at last stumbled upon this: but 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 is the converts 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 besides thee. God is the strength of my heart, and my portion for ever.”
(2.) It turns the bias of the will both as to means and end. The intentions of the will are altered. 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. This is the mark he aims at, that the name of Jesus may be great in the world.
Reader, dost thou view this, and never ask thyself whether it be thus with thee? Pause a while, and breathe on this great concern.
The choice is also changed. He pitcheth upon God as his blessedness, and upon Christ and holiness as means to bring him to God. He chooseth Jesus for his Lord. He is not merely forced to Christ, by the storm, nor doth he take Christ for bare necessity, but he comes freely. His choice is not made in a fright, as with the terrified conscience, or the dying sinner that will seemingly do any thing for Christ, but only takes Christ rather than hell. He deliberately resolves that Christ is his best choice, and would rather have him than all the good of this world, might he enjoy it while he would. Phil. 1:23. Again, he takes holiness for his path; he does 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. He does not only bear, but takes up Christ’s yoke: he takes not holiness as the stomach does the loathed potion, which a man will take rather than die, but as the hungry doth his beloved food. No time passeth so sweetly with him, when he is himself, as that lie spends in the exercises of holiness. These are both his aliment and element, the desire of his eyes and the joy of his heart. Put it to thy conscience whether thou art the man. O happy man, if this be thy case! But see thou be impartial in the search.
(8.) It turns the bent of the affections. These run all in a new channel. The Jordan is now driven back, and the water runs upwards against its natural course. Christ is his hope. This is his prize. Here his eye is: here his heart. 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, the most prosperous. While carnal, he said, O if I were but in great esteem, rolling in wealth, and swimming 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 I had such a measure of grace, such fellowship with God, though I were poor and dospised I should 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 savor. 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 for the world, and any scrap of by-time was enough for his soul: now his cry is, “What shall I do to be saved?’ His great solicitude is 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 as of sinning. Once he was afraid of nothing so much as the loss of his estate or reputation; nothing sounded so terrible to him as pain, or poverty, or disgrace; now these are little to him, in comparison of God’s dishonor or displeasure. How warily doth he walk, lest he should tread upon a snare! He feareth alway; he hath his eye upon his heart, and is ever watchful lest he should be overtaken with sin. It kills his heart to think of losing God’s favor; this he dreads as his- only undoing. No thought would 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. Cant. 5:16. How doth Augustine often pour his love upon Christ! O “eternal blessedness!” 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. Appear unto meO my great delight, my sweet comfort: O my God, “my life, and the whole glory of my soul. Let me find thee, O desire of my heart. Let me hold thee, O love of my soul. Let me embrace thee, O heavenly bridegroom. Let me possess thee!”
His sorrows have now a new vent. The view of his sins, the sight of Christ crucified, that could scarcely 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. Psalm 73:22; Prov. 30:2. He could once delight in it with much pleasure; now he loathes the thought of returning to it.
Commune then with thine own heart, and attend to the general current of thine affections, whether they be towards God in Christ above all other concerns. Indeed, sudden and strong motions of the affections are ofttimes found in hypocrites, especially where the natural temperament is warm. And, -contrariwise, the sanctified themselves are many Jdmes without sensible stirring of the affections, where the temper is more slow, dry, and dull. The great inquiry is, whether the judgment and will be steadily determined for God.above all other good, real or apparent; if so, 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 kingdom. He that before dishonored his body, now possesses his vessel in sanctification and honor, in temperance, chastity, and sobriety, and dedicates it to the Lord.
The eye, that was once a wandering eye, a wanton eye, a haughty, a covetous eye, is now employed, as Mary’s, in weeping over its sins, in beholding God in his works, in reading his word, or in looking for objects of mercy and opportunities for his service.
The ear, that was once open to Satan’s call, is now open to the voice of Christ’s house, and to his discipline. It saith, “Speak, Lord, for thy servant heareth.” It waits for his words as the rain, and relishes them more than the appointed food, more than the honey and the honey-comb.”
The %ead, that was full of worldly designs, is now filled with other matters, and set on the study of God’s will, and the man employs 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 flee sin.
His heart, that was filled with filthy lusts, is now become an altar of incense, where the fire of divine love is ever kept burning, and whence the daily sacrifices of prayer and praise, and the sweet incense of holy desires, ejaculations, and prayers, 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, has eaten out the corruption, Col. 4: 6, and cleansed the mouth from its filthy communication, flattery, boasting, and backbiting, that once came like 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, even 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 forth 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 will.find the hypocrite sadly deficient. 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, Matt. 23: 27, full of unmortified cares, a very-oven of lust, a shop of pride, the seat of malice. 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. The work is not thorough with him.
3. Throughout the life and practice, the new man takes a new course. His “conversation is in heaven.” No sooner doth Christ call by effectual grace, but 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—truly a wearisome and unwelcome guest—in him, yet it hath “no more dominion over him.” He hath his fruit unto holi- ness,” and though he makes many a blot, yet the Alleine’s Alarm. 3
law of life and Jesus is what he looks at as his copy, and he hath an unfeigned respect to all God’s commandments, making conscience of every sin and every duty. 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 1s not a little troublesome. man, dost thou read this and never turn in upon thy soul by self-examination? The sincere convert is mot 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 to piety and neglect morality; but he turns from all his sins, and keeps all God’s statutes, though not perfectly—except in desire and endeavor—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 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 towards God and man.
Here, again; you find the unsoundness of many professors who consider themselves good Christians; they are partial in the law, and take up with the cheap and easy duties of religion, but go not through with the work. It may be you find them exact in their words, punctual in their dealings, but then they do not exercise themselves unto godliness; and as for examining themselves and governing their hearts, to this they are strangers. You may see them duly at the church; but follow them to their families, and there you shall see little but the world minded; or if they have 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 vain.” It may be they come up to closet and family prayer; but follow them to their shops, and there you find them in the habit of lying, or some covert and fashionable way of deceit. Thus the hypocrite goes not throughout in the course of his obedience.: ‘ VI. The oBsECTS FROM WHICH We turn in conversion are, sin, Satan, the world, and our own righteousness.
1. We turn from sin. When a man is converted, he is for ever at enmity with sin; yea, with all sin, but most of all with his own sins, and especially with his bosom sin. Sin is now the object of his indignation. His sins swell his sorrows. It is sin that pierces him and wounds him; he feels it like a thorn in his side, like a prick in his eyes: 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; he feels it like the cutting gravel in his shoes, pricking and paining him as he goes.
Before conversion, he had light thoughts of sm; 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, as a man would a loathsome toad, which in the dark he had hugged fast in his bosom, and thought it _ had been some pretty and harmless bird. When a man is savingly changed, he is deeply convinced not only of the danger but the 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 set open for sin and for uncleanness. If he fall, he has no rest till he flees to the word, and washes in the infinite fountain, laboring to cleanse himself from all filthiness both of flesh and spirit.
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 hath breath in his body; he will make no peace; he will give no quarter. He can forgive his other enemies; he can pity them, and pray for them; but here he is implacable, here he is set upon extermination; he hunteth as it were for the precious life; his eye shall not pity, his hand shall not spare, though it be a right hand or a right eye. Be it a gainful sin, most delightful to his nature or the support of his esteem with worldly friends, yet he will rather throw his gain down the kennel, see his credit fail, 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 draws upon 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. y
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 calling; that there is some way of secret wantonness that thou livest in? why then, do not deceive thyself; thou art in the gall of bitterness and the bond of iniquity.
Doth not thy unbridled tongue, thy indulgence of appetite, 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 right, doth not the monitor within tell thee, there is such or such a way that thou knowest to be evil, that yet for some carnal respect thou dost tolerate thyself in? If this be thy case, thou art to this day unregenerate, and must be changed or condemned.
2. We turn from Satan. - Conversion binds the strong man, spoils his armor, casts out his goeds, turns men from the power of Satan unto God. Before, the devil could no sooner hold up his finger to the sinner to call him to his wicked company, sinful games, and filthy delights, but presently he followed, like an ox to the slaughter, and a fool to the correction of the stocks; as the bird that 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. If the devil says, “Away with these family duties,” 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 tells him, There is no need of these closetduties,” he will go from day to day and scarcely perform them. But since he is converted he serves another Master, and takes quite another course: he goes and comes at Christ’s bidding. Satan may sometimes catch his foot in a trap, but he will no longer be a willing captive; he watches against the snares and baits of Satan, and studies to be acquainted with his devices; he is very suspicious of his plots, and is very jealous in what comes across b 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..
8. We turn from the world. Before a man has true faith, he is overcome of the world; either he bows down to mammon, or idolizes his reputation, oris 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, and gives that esteem, confidence, and affection to the creature, that is due to God 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—the deceitful harlot hath bewitched thee with her enchantments, and made thee bow down and serve her. i
But converting grace sets all in order again, and puts God on 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 he prays, “Lord, lift thou up the light of thy countenance upon me,” and take the corn and wine whoso will. Before, his heart’s delight 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 tunes up with the sweet Psalmist of Israel: “The Lord is the portion of my inherit- “ance; the lines are fallen to me in a fair place, and I have a goodly heritage.” He blesseth himself, and boasteth himself in God. Nothing 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 pursuit. He pants for grace and glory, and hath a crown incorruptible in view. 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 his main care.
Before, the world had the sway with him; he would do more for gain than godliness—more to please his friend, or his flesh, than 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 does 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 compassed with carnal delights, 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 favor! The name of Jesus is engraven on his heart. Gal. 4:19. Honor 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.
4. We turn from our own righteousness. Before conversion, man seeks to cover himself with his own fig-leaves, and to make himself whole 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 filthy rags. He casts it off, as a man. would the dirty tatters of a beggar. 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 filth and loss; and would not for a thousand worlds be found in it. 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 sanctify 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 Christ, and so bows 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 tasteless thing; but now, how sweet is Christ. Augustine could not relish his before so much admired Cicero, because he could not find in his writings the name of Christ. How emphatically cries he, “O most sweet, most loving, most kind, most dear, most precious, most desired, most lovely, most fair!” ete., Meditat. c. 87, all in a breath, when he speaks of and to Christ. Ina word, the voice of the convert is with the martyr, “None but Christ.”
v. 11. The oBsect To WHICH We turn in conversion 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 my 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 castward, and westward, and northward, and southward, and cast about thee, what is it that thou wouldst have in heaven or on earth to make thee happy? If God should give 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 honor; what thinkest thou of being a man of remown, 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 happy? If so, then certainly thou art carnal and unconverted. If not, go farther; wade into the divine excellences, 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 God can make thee happy, thou must be happy; for thou hast avouched the Lord to be thy God. Dost thou say to Christ as he to us, “Thy Father shall be my Father, and thy God my God?” Here is the turning point; an unsound professor never takes uphis 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 centres, here he settles. It is the entrance of heaven to him; he sees 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 he 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.”
Is this thy case; hast thou experienced this? 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.
More particularly, in conversion,
1. We turn to Christ, the only Mediator between God and man. 1 Tim. 2:5. His work is to bring us to God. 1” Pet. 3:18. He is the way to the Father, John 14:6, the only plank on which we may escape, the only door by which we may enter. John 10:9. 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; he 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 eye of thy mercy. Entreat me not to leave thee, or to return from following after thee.” Ruth 1:16. 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 adhere 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 desire is, that Christ may be magnified in him. His heart once said, as they to the spouse, “What is thy beloved more than another?”” Cant. 5:9. 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 is willing not only to tread out the corn, but to draw under the yoke; he takes up the commands of Christ, yea, the crgss 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 foufidation. Whoso loveth life, let him beware here; it is an undoing mistake, of which you have been often warned, and yet none is more common. - Jesus is a sweet name; but men “love not the Lord Jesus in sincerity.” They will not have him as God offers, “to be a Prince and a Saviour.” They divide what God has 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’s vote is for salvation from suffering; but they desire not to be saved from sinning; they would have their lives saved, but withal would have their lusts. 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 right hand: the Lord must pardon them in this thing. O be carefully scrupulous here: your soul depends upon it. The sound convert takes a whole Christ, and takes him for all intents and purposes, without exceptions, without limitations, without reserve. 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.
2. We turn to 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 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.
(1.) 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. Rom. 7:12. How is David taken up with the excellences of God’s laws; how doth he expatiate on their praises, both from their inherent qualities and admirable effects! Psalm 19:8, 9, 10, etc.
There is a two-fold” judgment of the understand-: ing. The absolute judgment is, when a man thinks such a course best in the general, but not for him, or not under his 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 de-, sirable than gold, fine gold; yea, much fine gold.
His judgment is fully determined that it is best to be holy, that it is best to be strict, that it is in itself the most eligible 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 approves of all that God requires, and disallows all that he forbids. “Righteous, O Lord, and upright are thy judgments. Thy testimonies that thou hast commanded are righteous and very faithful. Thy word is true from “the beginning, and every one of thy righteous judgments endureth 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 nundiscovered, nor be ignorant of one duty required. It is the natural and earnest breathing of a sanctified Alleine’s Alarm. 4
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 convert is willingly igno- _rant, 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. He receives with all acceptation the word which convinceth him of any duty that he knew not, or minded not before, or which discovereth any sin that lay hid before.
(3.) The free and resolved choice of the will is 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 deliberately purposed, and comes freely to the choice. True, the flesh will rebel, yet the 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 ir chains and fetters, he does it heartily, and counts Christ’s laws his liberty. He delights in the beauties of holiness, and has 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 mere worldly life.” 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 devote 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 devoted to his service; they serve 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, 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 degree of grace, till he were quite rid of sin, and perfected in holiness.
Here the hypocrite’s rottennéss 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 merely for heaven’s sake. He would not be satisfied with so much as might save him from hell, but desires the highest degree: yet desires are not emough. What is thy way and thy course? Are the drift and scope of thy life altered? Is holiness thy pursuit, and religion thy business? If not, thou art short of sound conversion.
And is this which we have described, the conversion that is of absolute necessity to salvation? Then be informed, that strait is the gate and narrow the way that leadeth unto life—that there are few that find it—that there is need of a- divine power savingly to convert a sinner to Jesus Christ.
Again, then be exhorted, O man, to turn in upon thine own self. What saith conscience? Doth it not begin to accuse? Doth it not pierce 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 pursue; 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 iniquity there? Doth it not carry thee to the dram-shop, or the resort of idleness, and blame thee for the loose company thou keepest there, the precious time thou ‘misspendest there, for the talents which thou wastest there, for thy gaming, and thy drinking, etc.? Doth it not carry thee into thy secret chamber, and read there thy condemnation?
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 soothe him while he lives in his sins? Awake, O conscience! what meanest thou, O sleeper? What, hast thou never a reproof in thy mouth? What, shall this soul die in his careless neglect of God and of eternity, and thou altogether hold thy peace? What, shall he go on still in his trespasses, and yet have peace? Oh, 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.