Chapter I
SHEWING THE NEGATIVE, WHAT CONVERSION IS NOT, AND CORRECTING SOME MISTAKES ABOUT IT.
Let the blind Samaritans worship they know not what, John iv. 22, let the heathen Athenians superscribe their altar unto the unknown God, Acts xvii. 23, let the guileful Papists commend the mother of destruction, Hos. iv. 6, for the mother of devotion: they that know man's constitution, and the nature of the reasonable soul's operation, cannot but know that the understanding having the empire in the soul, he that will go rationally to work must labour to let in the light here. Ignorantis non est consensus. And therefore, that you may not mistake me, I shall shew you what! mean by the conversion I persuade you to endeavour after.
It is storied, that when Jupiter let down the golden chaplets from heaven, all of them but one were stolen; whereupon (lest they should lose a relic of so great esteem) they made five others so like it, that if any were so wickedly minded as to steal that also, they should not be able to discern which was it. And truly, my beloved, the devil hath made many counterfeits of this conversion, and cheats one with this, and another with that: and such a craft and artifice he hath in this mystery of deceits, that (if it were possible) he would deceive the very elect. Now, that I may cure the damnable mistakes of some, who think they are converted when they are not as well as remove the troubles and fears of others, that think they are not converted, when they are; I shall shew you the nature of conversion, both negatively, or what it is not; and positively, what it is.
We will begin with the negative.
1. It is not the taking on us the profession of Christianity. Doubtless Christianity is more than a name. If we will hear Paul, it lies not in word but in power, 1 Cor. iv. 20. If to cease to be Jews and Pagans, and “to put on the Christian profession, had been true conversion, (as this is all that some would have to be understood by it) who are better Christians then they of Sardis and Laodicea? These were all Christians by profession, and had a name to live, but because they had only a name, are condemned by Christ, and threatened to be spewed out, Rev. iii. 1, 16. Are there not many that name the name of the Lord Jesus, that yet depart not from iniquity? 2 Tim. ii. 19, and profess they know God but in works deny him? Tit. i. 16. And will God receive these for true converts, because turned to the Christian religion? What! converts from sin, when yet they do live in sin? 'Tis a visible contradiction. Surely if the lamp of profession would have served the turn, the foolish virgins had never been shut out, Matt. xxv. 3, 12. We find not only professors, but preachers of Christ and wonder workers, turned off, because evil workers. Matt. vii. 22, 23.
2. It is not the being; washed in the laver of regeneration or putting on the badge of Christ in baptism. Many take the press-money, and wear the livery of Christ, that yet never stand to their colours, nor follow their leader. Ananias and Saphira and Magus were baptized, as well as the rest. How fondly do many mistake here, deceiving and being deceived! dreaming that effectual grace is necessarily tied to the external administration of baptism, (which, what is it, but to revive the Popish tenet, of the sacrament's working grace ex opere operato?) and so every infant shall be regenerated, not only sacramento tenus, sacramentally, but really and properly. Hence men do fancy, that being regenerated already, when baptized, they need no farther work.
But if this were so, then all that were baptized in their infancy must necessarily be saved; because the promise of pardon and salvation is made to conversion and regeneration.
Acts iii. 19. 1 Pet. iii. 4. Matt. xix. 28, our calling, sanctification (as to the beginnings of it) or conversion, (which are but the same things, under different conceptions and expressions) is but the middle link in the golden chain, fastened to election at the one end, and glorification at the other; Rom. viii. 30, 2 Thes. ii. 18, 1 Pet. i. 3. The silver cord may not be broken, nor the connection between sanctification and salvation, between grace and glory, impiously violated. Matt. v. 8. If we were indeed begotten again, it is to an inheritance incorruptible reserved in heaven for us, and the divine power is engaged to keep us for it, 1 Pet. i. 5, And if the very regenerate may perish at last in their sins, we will no more say, that he that is born of God his seed remaineth in him, and that he cannot sin, 1 John iii. 9, i. e. unto death, nor that it is impossible to deceive the very elect, Matt. xxiv. 34.
And indeed, were this true, then we need look no farther to see our names written in heaven, than only to search the register, and see whether we were baptized: then I would keep the certificate of my baptism, as my fairest evidence for heaven, and should come by assurance of my gracious state with a wet finger: then men should do well to carry but a certificate of their baptism, under the register's hand, when he died, (as the philosopher would be buried with the bishops bond in his hand, which he had given him, for receiving his alms in another world) and upon sight of this there were no doubt of their admission into heaven.
In short, if there be no more necessary to conversion or regeneration, than to be turned to the Christian religion, or to be baptized in infancy, this will fly directly in the face of that scripture. Matt. vii. 14, as well as multitudes of others. For, first we will then no more say, Straight is the gate, and narrow is the way; for if all that were baptized, and of true religion, are saved, the door is become heavenly wide; and we will henceforth say, Wide is the gate, and broad is the way, that leadeth unto life; for if this be true, whole parishes, yea, whole; countries and whole kingdoms, may go in abreast; and we will no more teach that the righteous is scarcely saved, or that there is need of such a stir in taking the kingdom of heaven by violence, and striving to enter in. Surely if the way be so easy as many make it, that there is little more necessary than to be regenerated in our baptism, and cry God mercy, and be absolved by the minister at our end; 'Tis more ado than needs to put ourselves to such running, and seeking, and knocking, and fighting and wrestling, as the word requires as necessary to salvation. Secondly, if this be true, we will no more say, Few there be that find it; yea, we will rather say, Few there be that miss it: we will no more say, that of the many that are called but few are chosen, Matt. xxii. 14, and that even of the professing Israel but a remnant shall be saved, Rom. xi. 5. If this doctrine be true, we will not say any more with the disciples, Who then shall be saved? but rather, Who then shall not be saved? Then, if a man be called a brother, (that is, a Christian) and be baptized, though he be a fornicator or a railer, or covetous, or a drunkard, yet he shall inherit the kingdom of God, 1 Cor. v. 11, vi. 9, 10.
But the Arminian will reply. Such as these, though they did receive regenerating grace in baptism, are since fallen away, and must he renewed again, or else they cannot be saved.
I answer, 1, That there is an infallible connection between regeneration and salvation, as we have already shewn, and I itch to be farther evidencing, but that 'tis against designed brevity. 2. Then men must be born again, which carries a great deal of absurdity in its very face. And why may not men be twice born in nature as well as in grace? why not as great an absurdity to be twice regenerated as to be twice generated? But 3. and above all, this grants, however, the thing I contend for, that whatever men do, or pretend to receive in baptism, if they be found afterwards to be grossly ignorant, or profane, or formal, without the power of godliness, they must be born again, or else be shut out of the kingdom of God. So then they must have more to plead for themselves than their baptismal regeneration.
Well, in this you see all are agreed, that be it more or less that is received in baptism, if (when men come to years) they are evidently unsanctified, they must be renewed again by a thorough and powerful change, or else they cannot escape the damnation of hell.— Friends and brethren, be not deceived; God is not mocked, Gal. vi. 7. Whether it be your baptism, or whatever else that you pretend, I tell you from the living God, that if any of you be prayerless persons, John xv. 14, or unclean, or malicious, or covetous, or riotous, or a scoffer, or a lover of evil company, Prov. xiii. 20, in a word, if you are not holy, strict, and self-denying Christians, Heb. xii. 14, Matt, xvi. 24; you cannot be saved except you be transformed by a farther work upon you, and renewed again by repentance.
Thus I have shewed, that it is not enough to evidence a man to be regenerate, that he hath been baptized, effectual grace not necessarily accompanying baptism, as some have vainly asserted. But I must answer one objection before I pass.,
Obj. The sacraments do certainly attain their ends, when men do not ponere obicem, or lay some obstructions, which infants do not.
Sol. I answer, It is not the end of baptism to regenerate. 1. Because then there would be no reason why it should be confined only to the seed of believers; for both the law of God, and the nature of charity, requires us to use the means of conversion for all, as far as we can have opportunity. Were this true, no such charity as to catch the children of Turks and Heathens, and baptize them, and dispatch them to heaven out of hand; like the bloody wretches that made the poor Protestants (to save their lives) to swear they would come to mass, and that they would never depart from it, and then put them forthwith to death, saying, They would hang them while in a good mind. 2. Because it presupposeth regeneration, and therefore cannot be intended to confer it. In all the express instances in scripture, we find that baptism doth suppose their repenting, believing, receiving the Holy Ghost, Acts viii. 37, Acts ii. 38, and x. 47, Mark xvi. 16. And to imagine that baptism was instituted for an end of which not one of the first subjects was capable, (for they were all adult persons, and supposed to have faith and repentance according as they professed, and their children were not baptized till after them, in their right) were no little absurdity. Were this doctrine true, baptism would make disciples: but we find it doth bespeak them such before hand. Matt, xxviii. 19. 3. Because baptism being but a seal of the covenant, cannot convey the benefits, but according to the tenor of the covenant, to which it is set.
Now the covenant is conditional, therefore the seal conveys conditionally. The covenant requires faith and repentance, as the condition of the grand benefits, pardon and life, Acts xvi. 31, and iii. 19, And what the covenant doth not convey, but upon these conditions, the seal cannot. So that baptism doth presuppose faith and repentance in the subject, without which it neither doth nor can convey the saving benefits; otherwise the seal should convey contrary to the tenor of the covenant to which it is affixed.
3. It lies not in a moral righteousness.–– This exceeds not the righteousness of the Scribes and Pharisees, and therefore cannot bring us to the kingdom of God, Matt. v. 20, Paul, while unconverted, touching the righteousness which is in the law, was blameless, Phil. iii. 6. None could say. Black is thine eye. The self justiciary could say, I am no extortioner, adulterer, unjust &c. Luke xviii. 11. Thou must have something more than all this to shew, or else (however thou mayest justify thyself) God will condemn thee. I condemn not morality, but warn you not to rest here. Piety includes morality, as Christianity doth humanity, and grace reason; but we must not divide the tables.
4. It consists not in external conformity to the rules of piety. 'Tis too manifest, men may have a form of godliness without the power, 2 Tim. iii. 5. Men may pray long, Matt, xxiii. 14, and fast often, Luke xviii. 12, and hear gladly, Mark vi. 20, and be very forward in the service of God, though costly and expensive, Isa. i. 11, and yet be strangers to conversion. They must have more to plead for themselves, than that they keep their church, and give alms, and make use of prayer, to prove themselves sound converts. No outward service but an hypocrite may do it; even to the giving all his goods to the poor, and his members to the fire, 1 Cor. xiii. 3.
5. It lies not in the chaining up of corruption, by education, human laws, or the force of incumbent affliction. 'Tis too common and easy, to mistake education for grace; but if this were enough, who a better man than Joash? While Jehoiada his uncle lived, he was very forward in God's service, and calls upon him to repair the house of the Lord, 3 Kings xi. 2, 7. But here was nothing more than good education all this while; for when his good tutor was taken out of the way, he appears to have been but a wolf chained up, and falls on to idolatry.
6. In short, it consists not in illumination, or conviction: in a superficial change, or partial reformation. An apostate may be a man enlightened, Heb. vi. 4, and a Felix tremble under convictions, Acts xxiv. 25, and a Herod amend many things, Mark vi. 20. 'Tis one thing to have sin alarmed only by convictions, and another to have it captivated and crucified by converting grace. Many, because they have been troubled in conscience for their sins, think well of their case; miserably mistaking conviction for conversion.— With these Cain might have passed for a convert, who ran up and down the world like a man distracted, under the rage of a guilty conscience, till with building and business he had wore it away, Gen. iv. 13, 14. Others think, that because they have given oft' their riotous courses, and are broken oft' from evil company, or some particular lust, and reduced to sobriety and civility, they are now no other than real converts; forgetting that there is a vast difference between being sanctified and civilized; and that many seek to enter into the kingdom of heaven, Luke xiii. 24, and are not far from it, Mark xii. 34, and arrive to the almost of Christianity, Acts xxvi. 28, and yet fall short at last. While conscience holds the whip over them, many will pray, hear, read, and forbear their delightful sins; but no sooner is this lion asleep, but they are at their vomit again. Who more religious than the Jews, when God's hand was upon them? Psal. Ixxviii. 34, 35, but no sooner was the affliction over, but they forgot God, and shewed their religion to be a fit, ver. 36, 37. Thou mayest have disgorged a trouble some sin, that will not sit in thy stomach, and have escaped those gross pollutions of the worlds and yet not have changed thy swinish nature all the while, 2 Pet. ii. 20, 32,
You may cast the lead out of the rude mass into the more comely proportion of a plant, and then into the shape of a beast, and thence into the form and features of a man; but all the while it is but lead still. So a man may pass through divers transmutations, from ignorance to knowledge, from profaneness to civility, thence to a form of religion; and all this while he,is but carnal and unregenerate, while his nature remains unchanged.
Application. Hear then, O sinners, hear as you would live, so come and hear, Isa. Iv. 3. Why would you so wilfully deceive yourselves, or build your hopes upon the sand? I know he shall find hard work of it, that goes to pluck away your hopes. It cannot but be ungrateful to you, and truly it is not pleasing to me. I set about it as a surgeon, when to cut off a putrified member from his well-beloved friend; which of force he must do, but with an aching heart, a pitiful eye, a trembling hand. But understand me, brethren, I am only taking down the ruinous house, (which will otherwise speedily fall of itself, and bury; you in the rubbish) that I may build fair, and strong, and firm for ever. The hope of the wicked shall perish, if God be true of his word, Prov. xi, 7. And wert not thou better, O sinner, to let the word convince thee now in time, and let go thy self-deluding hopes, than to have death too late to open thine eyes, and find thyself in hell before thou art aware? I should be a false and faithless shepherd, if I should not tell you, that you who have built your hopes upon no better grounds than these forementioned, are yet in your sins. Let your consciences speak: what is it that you have to plead for yourselves? Is it that you wear Christ's livery? that you bear his name? that you are of the visible church? that you have knowledge in the points of religion? are civilized, perform religious duties, are just in your dealings, have been troubled in conscience for your sins? I tell you from the Lord, these pleas will never be accepted at God's bar. All this, though good in itself, will not prove you converted, and so will not suffice to your salvation. Oh look about you, and bethink yourselves of “turning speedily nnd soundly. Set to praying, and to read-^ng, and studying your own hearts ; rest not, ill God hath made thorough work with you ; for you must be other men, or else you are lost men.
But if these be short of conversion, what shall I say of the profane sinner? It may be lie will scarce cast his eyes, or lend his ears to this discourse. But if there be any such reading, or within hearing, he must know from the Lord that made him, that he is far from the kingdom of God. May a man be civilized, and not converted? Where then shall the drunkard, and glutton appear? May a man keep company with the wise virgins, and yet be shut out? shall not a companion of fools much more be destroyed? Prov. xiii. 20. May a man be true and just in his dealing, and yet not be justified of God? what then will become of thee, O wretched man, whose conscience tells thee thou art false in thy trade, and false to thy word, and makest thy advantage by a lying tongue? If men may be enlightened, and brought to the performance of holy duty, and yet go down to perdition for nesting in them, and sitting down on this side of conversion; what will become of you, O miserable families, that live as without God in the world? and of you, O wretched sinneirs, with whom God is scarce in all your thoughts; that are so ignorant, that you cannot, or so careless, that you will not pray? O repent, and be converted!— break off your sins by righteousness; away to Christ for pardoning and renewing grace; give up yourselves to him, to walk with him in holiness, or else you shall never see God. Oh that you would take the warnings of God! In his name I once more admonish you. Turn you at my reproof, Prov. i. 23, forsake the foolish and live, Prov, ix, 6, Be sober, righteous, godly, Tit. ii. 12, Wash your hands, ye sinners; purify your hearts, ye double-minded, James iv. 8. Cease to do evil, learn to do well, Isa. i. 16, I7. But if you will on, you must die, Ezek. xxxiii. 11.
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