A Treatise of Conversion, Chapter 1 · Section 24
SECT. XXIV.
HAving said thus much of the change of the Affections, I might proceed to shew you, what particular raigning sins it is, that this work doth cast out of the heart, and what particular Graces it there setteth up, and so go over all the chief sins and Graces. But because this would hold me longer then I intend to stand upon this Subject, and because these are comprehended in the change already mentioned, I shall pass these over; onelyonly that part which my Text doth particularly express, I take it to be my duty particularly to handle.
Except you become as little Children. You see here, that Christ placeth much of the work of Conversion, in the making of us to become as little children. I shall here therefore stay a while to tell you, 1. What is not meant by this: and 2. What is meant by it. 1. Christ doth not by this intend that little children are altogether Innocent, and that there is nothing in them that is hateful to God: For certainly, they have all Original sin; for who can bring a clean thing out of an unclean? Or how can the Parents beget holy children that are unholy themselves? and Righteous children that are themselves unrighteous? I mean without sin, when they are not themselves without sin. I remember what an Out-cry was *Fifteen years ago.once against me in this Town, for saving, that children by nature, considered as sinful, and unsanctified, were as hateful in the eyes of God, as any Toads or Serpents … in ours: so that the people railed at me as I went along the streets: But doubtless, the comparison is far too short; for every child by nature hath Original sin, and sin is more hateful to God a thousand times, then any Toad or Serpent is to us. And therefore it is not by nature that children are Righteous, or come to Heaven. But it is by Grace, through the blood of Christ that washeth them, and the Covenant that forgiveth them, and Baptism that sealeth this unto them, and they are capable also of the Spirit, to sanctifie them. If there were not a willing nature in Infants disposing them to evil, before they do it; as there is a stinging venomous nature in a Serpent before he stings, or in a Wasp even in the comb. How should it come to pass that children should be so forward to evil as soon as they can commit it? Why are they not as forward to good? If children be not by nature through original sin, even hateful to God, what need have they of the blood of Christ to wash them, and cleanse them from it? and of the water of Baptism to seal this cleansing? Doubtless, there is not an Infant in the world but would be for ever damned, if Christs blood did not procure their pardon and Reconciliation with God. It is not therefore in absolute Innocency, that Christ here means that we must become as little children, before we can enter into the Kingdom.
2. Nor yet is it in point of safety from the wrath of God; as if every child, or any by nature were free from all danger of everlasting perdition: by Grace many are, but by nature none at all. From the hour of their birth many may be sanctified; but it is the Covenant of Grace, and the Grace of the Covenant, that sanctifieth them, 1 Cor. 7. 14. and not the Parent or Nature.
The things therefore that Christ Intendeth in the words of my Text, are these two. 1. That as children are but new entred into the world, and beginning their lives, and all things are New to them; so he that will be saved, must by Conversion, as it were, begin the world anew. I pray you mark it Sirs, for Christ hath not given you this Doctrine and Example for nothing. Therefore it is that we find so often in Scripture mention made, of laying by, or destroying, or putting off the old man. In Rom. 6. 6. Our old man is crucif…d with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Eph. 4. 22. He that hath truly learned Christ▪ hath put off concerning the former Conversation the old man, … is corrupt acording to the deceitful lusts, and are … in … spirit of their mind, and put on the New man, which after … created in righteousness and true holiness, Col. 3. 5, 6, 7, 8, 9, 10. Mortifie therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry; for which things sake, the wrath of God cometh on the children of disobedience: in the which ye also walked sometimes, when ye lived in them. But now you also put off all these: Anger, Wrath, Malice, Blasphemy, filthy communication out of your mouth. Lie not one to another, seeing ye have put off the old man with his deeds: And have put on the New man which is renewed in knowledge, after the Image of him that created him. Upon consideration of which great Change, they are said also to be dead, and risen again, and thier life now hidden with Christ in God, Col. 3. 1, 2, 3. You see then that here is an Old man to be put off, and destroyed, and a New man to be put on. That is, there must be such a change of the Qualities of the soul, and the practice of the life, that a man must not in his affection and conversation, be the same man that he was before. For though he be the same in substance and person, and the natural faculties of his soul, yet not the same in Disposition and Practice. In regard of his old corrupt Disposition and Conversation, he is called the Old man, and in regard of his New Disposition and Conversation, he is called the New man. As a man that hath been an ill husband and run out of all, and having nothing left, is cast into prison, and when he lyeth there, he bethinks him of his folly, and at last a friend comes and payeth his debts, and setteth him up again, and giveth him a stock to trade with; We say of this man, he begins the world anew. So when a poor sinner is in prison, under the wrath of God for his sin, and Christ comes in his Gospel and telleth him, [I have paid thy debt, and now I will set thee free, and give thee the help of my Spirit, and means; onelyonly see thou be faithful to me, and make better use of my mercy for the time to come] Now this converted sinner is to begin the world, as it were anew. As a man that hath fallen into a Feaver, that hath consumed all his flesh to the very bones, when he is cured, his Natural parts do make him New blood and flesh again: So when Christ hath cured the diseased soul, the old flesh is as it were consumed, and we are made anew. As a man that hath missed his way at the first setting out, and gone the co… way all day, and at last comes to know that he was all this … out of his way, he is then to begin his journey anew. So is it … the converted man: When the Illumination of the Spirit by the word, doth acquaint him, that he hath all this while been out of the way to Heaven, he turueth again and saith, [I am now to begin my life again. The building that he hath been setting up all this while, is blown down by the breath of Gods displeasure, or consumed by the fire of his curse. And therefore he must begin again, and build all anew from the very ground: Not an earthly building like the old, but a spiritual House for himself, that may be fit for his Holy Spirit to dwell in, Rom. 8. 11. 2 Tim. 1. 14. And may attain at last to the building not made with hands, Eternal in the Heavens, 2 Cor. 5. 1, 2.
I beseech you beloved Hearers, mark this as we go, and see whether this be so with your own souls. I must tell every carnal worldly sinner of you all in the name of God, that your old condition, is a miserable condition, and will not serve the turn for Heaven: if ever you will be saved, you must become as little children, and ever begin the world anew. A new heart you must have, a new life you must lead; a new course you must take; and a new End you must aim at and Intend. But of this I must speak more anon, under the further proof and Application.
2. Another thing that Christ here principally intendeth in the Text, is, that we must become as little children in regard of Humility, and all our Designs and contrivances of the world. Though this be not the whole that he intends, yet this is the very reason for which he mentioneth the whole work of Conversion, as Necessary to salvation; and therefore he particularly giveth instance in this part: Though children have the seed of all these in their Natures, yet are they not acquainted with the acts of all, even when they begin to be acquainted with some. Children will very young shew their frowardness, and disobedience, and sensuality, and some pride, but not by aspiring after great things in the world; and seeking after Dominions, and Dignities, and Honors. They are in no care for enlarging Possessions, for heaping up riches, for buying Lands, and Lordships. They envy not the Princes and Lords of the world, but are as well contented with their lower matters, as Kings and Emperors are with their Crowns; If they have meat, and drink, and cloaths, and play, they are pleased: you never hear them murmur that they are not preferred to this Office or that, in Church or Common-wealth: They do not contrive how to undermine others; nor to get above them in worldly Dignities; nor to blast the name of others, that they may magnifie their own. They disdain not those of the lowest Rank; but the children of a Lord, will play familiarly, if they be not disswaded by others, with the children of beggars: In a word, though they have pride, and shew it in lower things, yet do they not look after the great matters of the world, as ambitious and covetous persons do. And this is the thing that Christ intendeth to his Disciples, and to all Christians, that if ever they will enter into the Kingdom of Heaven, they must lay by their pride, and vain glory, and covetousness, and become as little children to all these honours, and riches of the world. So that it is plain, that Christ maketh Humility an Essential part of the work of Conversion, and altogether inseparable from the heirs of his Kingdom. As Pride is thought to be the first sin of the Devil, and was certainly the first, or one of the first that tainted the nature of man, when he would needs be as God, knowing good and evil; So is it not the last or least of the works of Christ on the soul in its Recovery, to take down this pride, and humble us, and make us little in our own eyes. Satan drew us to aspire after a kind of God head, and to be more then men; and Christ brings us to be as little Children, and almost less then men. Satan drew us to be like him in pride, and Christ draweth us by Doctrine and Example, to be like to him, in meekness, and lowliness: Satan would lift us up, that he might cast us down, and our fall might be the greater, by how much we attempted to mount the higher: And Christ casteth us down, that he may lift us up, and that our glory may be the greater, by how much we are made the baser by Humility. Satan did but unsettle us, by taking us off our Rock and Foundation, when he pretended to exalt us; and Christ doth settle us again, by laying us low: And by teaching us meekness, he causeth us to find that rest to our souls, which in pride and vain glory could not be found, Matth. 11. 28, 29. Satan by sin did make us low and vile in Gods eye, and high and excellent in his own: And Christ by Converting Grace doth make us low and vile in our own eyes, and high and excellent in Gods By corrupted nature, men are still inclined to rise higher, and lift up themselves, but by Grace he is disposed to think meanly of himself, and to set light by the Honours and greatness of this world. And why is this think you? Is it because Grace debaseth mens spirits? No, but because it raiseth and enobleth them. The converted soul doth slight the glory and greatness of the world, not on the same reasons as children do; i. e. because they know it not, or because tis above them; but because he is now acquainted with far greater things, and because that all on earth is below them. It is not because he would fain have greater matters, and cannot get them, but because he hath got a sight of such things in the world to come, in comparison of which these things are as nothing, and therefore to be set light by, and even trodden under soot. He slighteth not Crowns and Kingdoms, as things above him, but as things below him. The very Humility of the Saints hath a high design: when they lie in the dust, in self-abhorrency, and self-condemnation, they are aspiring thence as high as Heaven: Their humble confession, and tears, and groans, have a tendency to that glory which is above the Sun. As a child that casteth his ball to the ground, that it may rebound the higher; or as a man that means to make the highest building, will dig deepest to lay the foundation: In the depth of their debasement they are seeking to be as the Angels of God. It is Heaven that they mean in every duty, in every prayer, in every lamentation they make for their infirmities, yea in all they do in the world, it is nothing lower then Heaven that they intend.
Perhaps you will by this time turn your judgement of them, as much as the Barbarians did of Paul, Act. 28. 3. And as before, you thought them too base, now you will say that Grace doth make them proud: but it is no such matter. Pride is the undue estimation of a mans self, and a desire of undue estimation from others: and it provoketh a man to seek after an unnecessary seeming greatness in the world, which tendeth to lay him as low as Hell. But these high desires, and attempts, and expectations of the Saints are accompanied with a deep sense of their own undeservings: They confess before-hand that they are worthy of nothing, when they live in hope of all things; they acknowledge that hell is their desert, when they aspire after Heaven. And when they come thither, they will confess it was not from their merit, but will for everlasting glorifie that Grace that did bestow it. They lean in all their endeavours upon Christ, and never think to rise so high by any strength, that is properly their own. They will readily confess, that they have nothing but what they Received, and that it was God and not themselves, that made them to differ: And therefore they dare not glory as if they Received it not. When they have most, they most honour the Give…: and when they do best, they magnifie him that quickened, and strengthened them: and say, Not to us, Oh Lord, not to us, but to thy name give the glory, Psalm. 115. 1. The more they have, the better they know whence they had it. And as their light increaseth, so doth it lead them further from themselves, and shew them their natural darkness, and the glory of that Sun from whence all flows. It is not impossible for a low Spirit to have high designs; and for a man to lie in deep self-accusations, with strongest hope of an Angelical Glory. A man may look toward Heaven that lieth flat on the earth, so that his back be towards it, and not his face. It is no pride to desire that which God made for us: Nor to seek after any greatness, that he hath promised, and offered, and commanded us to seek for. The sin of pride lieth not in the Elevation and aspiring after things so great; but in the unduness and errour of it, and in the falsness of the estimation; unless when it comes to desire to be even as God. It is not pride, but spiritual wisdom, to desire to be like to God in holiness, and to bear his Image, for that is our perfection. It is not pride to be unsatisfied with all the greatness and glory of this world; and restlesly to seek after a heavenly Kingdom, and to hope to be like the Sun in Glory, and to be equal with the Angels of God, Luke 20. 36. For God hath made us for this, and set it before us, as the prize we run for, and given us an Infallible promise of it in his Word: God would not have us base when he forbids us to be proud. His service Dignifieth us, if any thing be a dignity. He would not have us to be such Earth-worms, so poor, so miserable, so blind, so naked, as to take up with the trifles and dirt of the world: but would have us live like men that have souls, which are Immortal. Pride is the Tympany of the soul, which consumeth the substance, and is a mortal disease: He loveth not our barrenness, nor is he against our substantial growth and nourishment, because he would cure us of this Tympanite that would k…ll us. It is wind and water, and not flesh and substance that is the matter of this Disease. So that, when God takes you down, it is that he may lift you up; and he makes you lesser, that be may make you greater. And if you should yet Imagine that Humiliation is an unlikely way to Exaltation. The Spirit of God and the life of Grace hath taught the true Convert the contrary, by experience: He knows it is Gods ordinary way, to bring life out of Death, and light out of Darkness, and all things out of Nothing, and to be glorified by weak things. He knoweth that Christ went by the Cross unto the Crown, and was neerest his glory▪ when he was lowest in his Humiliation; and so must he. For he that will be conformed to him in his glory, must be conformed to him in his sufferings, Phil. 3. 10. We must suffer with him, that we may raign with him, Rom. 8. 17. The prison, and the stocks, and scourging, and scorns, were the preparation for the Throne that Paul, and many another must undergo. The Lark that soareth highest, and singeth as it were in the face of the Sun, was bred under a clod, as low as any other bird.
Beloved Hearers, I beseech you hear not these things as matters that concern you not, but as the true Description of the Heirs of Heaven, Thus must it be with you if you will be saved, while you are unconverted: Oh, what stoutness and stubbornness is in the heart? How fain would men be some body in the world? How ill do you take it to be lightly esteemed! you would think it a gallant thing, if you could but be greatest, and have all things done as you would have them, and all men beholding to you, and depend upon you, and you to be beholding to none, to have mens knees bow to you, and your word to be the Law, and all men give you the preheminency: to have your name to be great and famous, and to be honoured by all. Oh, what an excellent life were this in the eye of a carnal man! But Converting Grace will bring you down, if God in mercy please to give it you. 2. It will make you call your selves less then the least of all his mercies, Gen. 32. 10. A worm and no man, Psalm 22. 6. A wretched man, Rom. 7. 24. It will make you think your selves unworthy to live; unworthy to come among the Saints; unworthy to mention the name of God; or taste of his favour. And this not feignedly, but from your very hearts. It will make you marvel, that God should do so much for such a wretch as you; and that he had not damned you long ago. It will make Confession of sin, even natural to you, and make you lay your mouth in the dust, Lam. 3. 29. You will say worse of your selves to God and man, then most others will say of you, and you will the easilier bear all slightings, and reproaches, and unworthy usage from the world, because you know how ill you deserve of God, as having used Him and his Grace so ill. Instead of snuffing at those that observe you not, and honour you not, you will think your selves unworthy to be observed, and think the dishonour less then your due. Instead of snuffing th… any should go before you, or be preferred above you, you w… ready to stoop to the feet of the meanest, for their good. You … esteem others, as far as reason will bear it, better then your selves▪ and in honour prefer others before your selves, Rom. 12. 10. Instead of Lording it over your brethren, you will think it your greatness to be the servants of all, Matth. 20. 27. & 23. 11.
It may be you will say, This is a strange person whom I now describe, and if there be no true Converts but such as these. God help us all; for they are but few. I answer, This is the Description that I find in the Word; and be they few or many, it is these; and onelyonly these that are the Disciples that Christ will own, Isa. 57. 15. For thus saith the Lord, the high and lofty One, that inhabiteth Eternity; whose Name is Holy, I dwell in the high and holy Place, with him also that is of an humble and contrite spirit, to Revive the spirits of the humble, and to Revive the heart of the contrite ones, Isa. 66. 2. To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word, Mat. 5. 3, 4, 5. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven: Blessed are they that mourn, for they shall be comforted: Blessed are the meek, for they shall inherit the earth. Read the Text that Christ preached on Luke 4. 18. Rom. 12. 16. Mind not high things, but condescend to men of low estate. And Job 22. 29. He shall save the humble person, Luke 14. 11. He that humbleth himself shall be exalted; and he that exalteth himself shall be brought low, Jam. 4. 6. God resisteth the proud, but giveth Grace to the humble. I shall but trouble you to recite one half of the Scriptures that speak in this strain, and assure us that there is no true Grace and Christianity without true humility. I confess there are several degrees of it in the sanctified, according to the several degrees of their sanctification, but it is predominant in them all.
Oh that the ambitious great ones of the world, would lay this to heart. Oh, that even all the leaders of Christs flock: the Preachers of humility, would lay this to heart. Then we should not have had the Church so torn in pieces, by contending after Precedency and Preheminency: who should be Lords, Bishops, and above the rest, especially after such a check from Christ, as this Text and divers others do contain. When his Disciples strove who should be the greatest: this is Christs decision of the Controversie: Not by telling them that Rome shall be the Ruler of all other Churches, and the other four Patriarchs shall be next to it: and the Bishop of the Metropolis or greatest Cities, shall rule those of the lesser Cities, and these shall rule those that dwell in a Village: No, Christ takes another course to decide the Controversie, by setting before them a child, by telling them that the Kings of the Gentiles exercise Lordship over them, and they that exercise authority are called Benefactors: but ye shall not be so; but he that is greatest among you, let him be as the younger, and he that is chief, as he that doth serve, Luk. 22. 25, 26. One would think that the very thoughts of Christs washing his Disciples feet, and saying to them: that thus they should do by one another, should shame proud-Ambition from among the Preachers of such a Gospel. Oh, that our stubborn people also would remember this! that are too good to obey the Word o… the Lord; and too stout to be admonished, or come for Instruction to their Ministers: yea, or patiently to bear a Reproof; all these persons, and many more may call themselves Christians as long as they will, but Christ that knows his sheep will not own them. Believe it Sirs, it is as impossible to be a true Christian without true humility, as for a house to be without a Foundation.
I have shewed now what it is to become as little Children, so far as is beyond Controversie. But there is somewhat more that might be worth our enquiry, whether they were not baptized and purified children, as such, that Christ here intendeth; in whom even the root of pride is mortified? But this I will not presume to meddle with, because on this subject I would Deliver you nothing, but what among the godly is commonly agreed on. But this I may well say in general; that this Text in part, and others more fully do tell us, that Christ did not look upon Infants as at so great a distance from him, as the Anabaptists now do.