N01749:168
A treatise concerning conversion: showing the nature of saving conversion to God, and the way wherein it is wrought; together with an exhortation to labour after it. : To which is added, a lecture-sermon had at Boston, July 2. 1719. Wherein the way to know sincerity and hypocrisy is cleared up. / By Solomon Stoddard, Pastor of Northampton.A treatise concerning conversion: shewing the nature of saving conversion to God, and the way wherein it is wrought; together with an exhortation to labour after it. : To which is added, a lecture-sermon had at Boston, July 2. 1719. Wherein the way to know sincerity and hypocrisy is cleared up. / By Solomon Stoddard, Pastor of Northampton.
Boston: printed by J.F. i.e for D. Henchman, 1719
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The habits of Grace cannot be seen immediately: As no man can see his own Soul or any of the faculties of it immediately, so he cannot see the gracious principles that are there immediately. And there is no external act of obedience that is evidential, for an ungodly man may do an external act of obedience. He may give all his goods to the poor and his body to be burned, though he has no charity. 1 Cor. 13.3. But by particular acts of grace they may know their uprightness, and by them only. If a man were to try his sincerity by his certain […] of his gracious carriages day by day, he […] ••d never attain assurance, but be under […] •al uncertainty; but by particular acts […] •race he may know it.
The habits of Grace cannot be seen immediately: As no man can see his own Soul or any of the faculties of it immediately, so he cannot see the gracious principles that are there immediately. And there is no external act of obedience that is evidential, for an ungodly man may do an external act of obedience. He may give all his goods to the poor and his body to be burned, though he has no charity. 1 Cor. 13.3. But by particular acts of grace they may know their uprightness, and by them only. If a man were to try his sincerity by his certain 〈…〉 of his gracious carriages day by day, he 〈…〉 ••d never attain assurance, but be under 〈…〉 •al uncertainty; but by particular acts 〈…〉 •race he may know it.
Consider,
1. Saints may certainly see particular acts of Grace. Though there be many acts of grace that a man doth not know to be such, yet some acts of grace are plain to be seen. We find Christ enquiring of one whether he did believe, Joh. 9.35. Dost thou believe on the Son of God? and of another whether he loved him, Joh. 21.16. Simon son of J•••as, • vest thou me? That shows that such things may be known, else to what purpose would it be to ask those questions. And reason shows that they may be seen, for they do greatly differ from all counterfeit acts, and sometimes grace acts very strongly and apparently. And we have an account in Scripture of saints that have spoken very confidently about the workings of a spirit of grace; so Job, Job 42.5, 6. Now mine eye seeth thee, wherefore I abhor my self in dust and ashes. He saw the mighty workings of a spirit of repentance, and was at no loss about it. So David, Psal. 116.1. I love the Lord. He speaks of it as of a thing he was assured of. The like workings of heart he found towards the law, Psal. 119.97. O how love I thy law. So, Peter appeals to Christ, who knew his heart, Joh. 21.17. Lord, thou knowest all things, thou knowest that I love thee. And others have had the […].
1. Saints may certainly see particular acts of Grace. Though there be many acts of grace that a man doth not know to be such, yet some acts of grace are plain to be seen. We find Christ enquiring of one whether he did believe, Joh. 9.35. Dost thou believe on the Son of God? and of another whether he loved him, Joh. 21.16. Simon son of J•••as, • vest thou me? That shews that such things may be known, else to what purpose would it be to ask those questions. And reason shews that they may be seen, for they do greatly differ from all counterfeit acts, and sometimes grace acts very strongly and apparently. And we have an account in Scripture of saints that have spoken very confidently about the workings of a spirit of grace; so Job,
2. Ordinarily, they do […] see but few particular acts of gra•• […] is a very great difference in godly men […] this account. ⟨p. 128⟩I take it for granted, that there are not two men in ten thousand, that have just the same experience. More generally, godly men do hope and think, that they exercise grace many times every day, in their prayers, and in their callings, and in their conversation with men; but it is but now and then that they can certainly speak up to it. There be great mixtures of corruption with grace, there be many false appearances of grace, which makes them afraid whether they did indeed exercise grace; and this makes it evident, that it is thus with Saints, that many of them are for a long time under doubt whether they be indeed godly; thence we have these precepts, 2 Pet. 1.10. Give all diligence to make your calling and election sure. 2 Cor. 13.5. Examine your selves, whether you be in the Faith. Some hypocrites are a great deal more confident than many saints. Many godly men are at a loss whether their faith be any other than what unconverted men may have. And so about their other graces; there be some saints that have assurance, but the foundation of it is, that now and then they see the plain actings of faith and love, and repentance. They see something of encouragement from their daily […] But that which begets assurance is th•• •••etimes they plainly see Grace.
2. Ordinarily, they do 〈…〉 see but few particular acts of gra•• 〈…〉 is a very great difference in godly men 〈…〉 this account. ⟨p. 128⟩I take it for granted, that there are not two men in ten thousand, that have just the same experience. More generally, godly men do hope and think, that they exercise grace many times every day, in their prayers, and in their calings, and in their conversation with men; but it is but now and then that they can certainly speak up to it. There be great mixtures of corruption with grace, there be many false appearances of grace, which makes them afraid whether they did indeed exercise grace; and this makes it evident, that it is thus with Saints, that many of them are for a long time under doubt whether they be indeed godly; thence we have these precepts,
3. By these […] actings of grace, they may conclude […] •s a course of gracious carriages. ⟨p. 129⟩Godly men are described to be men that walk in a course of holiness. Psal. 119.1. Blessed are the undefiled in the way, that walk in the law of the Lord. And we find that godly men have been well satisfied that they have walked in a way of holiness. Isai. 39.3. Remember, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy fight. If it be enquired, how they do know that their obedience is not the fruit of natural conscience and common grace, as it is with many others: The Answer is, that they see now and then the plain exercises of grace, and from thence conclude, that they are under the influence of a gracious spirit in their walk; that though they be guilty of much formality and hypocrisy, yet there is a spirit of holiness working in them, and an hearty care to keep the commandments of God. If a man sees now and then a spirit of love to God, he may safely conclude that his religion is not the fruit of ostentation, or slavish fear, but that a gracious spirit doth stir him up to perform his duty, and that his walk is holy.
3. By these 〈…〉 actings of grace, they may conclude 〈…〉 •s a course of gracious carriages. ⟨p. 129⟩Godly men are described to be men that walk in a course of holiness. Psal. 119.1. Blessed are the undefiled in the way, that walk in the law of the Lord. And we find that godly men have been well satisfyed that they have walked in a way of holiness. Isai. 39.3. Remember, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy fight. If it be enquired, how they do know that their obedience is not the fruit of natural conscience and common grace, as it is with many others: The Answer is, that they see now and then the plain exercises of grace, and from thence conclude, that they are under the influence of a gracious spirit in their walk; that though they be guilty of much formality and hypocrisy, yet there is a spirit of holiness working in them, and an hearty care to keep the commandments of God. If a man sees now and then a spirit of love to God, he may safely conclude that his religion is not the fruit of ostentation, or slavish fear, but that a gracious spirit doth stir him up to perform his duty, and that his walk is holy.
USE I. Is of awakening to those that live in a course of sin. Some make pretences to godliness, whereby they do not only deceive others, but which is a […], they deceive themselves also […] will condemn them, that they […] •se of sin; & such must go with un•• […] Psal. 125.5. ⟨p. 130⟩As for such as turn aside unto their crooked ways, the Lord will lead them forth with the workers of iniquity. If there be a great change in a man's Carriage, and he be reformed in several particulars, yet if there be one evil way, the man is an ungodly man. If he doth choice service for the church of God, yet he is an ungodly man. If there are twenty hopeful things that may be alleged for him, yet he will not pass for a godly man. Where there is piety, there is universal obedience. A man may have great infirmities, yet be a godly man; so it was with Lot and David and Peter; but if he lives in away of sin, he don't render his godliness only suspicious, but it is full evidence against him. Men that are godly, have a respect to all God's commandments, Psal. 119.1. There be a great many commands, & if there be one of them that a man has not a respect unto, he will be put to shame another day. If a man lives in one evil way, he is not subject to God's authority; but then he lives in rebellion, and that will take off all his pleas, and at once cut off all his pretences, and he will be condemned in the day of Judgment; Luk. 13.27. Depart from me, all ye that work iniquity. One way of sin is exception enough against the man's salvation▪
USE I. Is of awakening to those that live in a course of sin. Some make pretences to godliness, whereby they do not only deceive others, but which is a 〈…〉, they deceive themselves also 〈…〉 will condemn them, that they 〈…〉 •se of sin; & such must go with un••
1. Th• […] •hat he lives in be small Such per••• […] guilty of perjury, stealing, drunk […] •on• they look upon them to be […] •ngs, and they are afraid ⟨p. 131⟩of them, but they do not much matter it if they oppress a little in a bargain, if they commend a thing two much which they are about to sell, if they break a promise, if they spend the sabbath unprofitably, if they neglect secret prayer, if they talk rudely, and reproach others; they think these things are but small things: If they can keep clear of great transgression, they hope that God will not insist upon small things; but indeed all the commands of God are established by divine authority, and that man that doth not lay weight upon little commands, keeps none as he ought to do. A small shot may kill a man as well as a cannon bullet. A small leak may sink a ship. If a man lives in small sins, that shows that he has no love to God, no sincere care to please and honour God. Little sins are of a damning nature as well as great; if they don't deserve so much punishment as greater, yet they do deserve damnation. There is contempt of God in small sins, Mat. 5.19. He that shall break one of the least of these commandments, and shall teach men so, shall be called the least in the kingdom of God. There is rebellion in little sins, Prov. 19.16. He that keepeth the commandment keepeth his own soul, but he that despiseth his ways shall die. If a man says, thi• […] great command, and so lays wait […] other is a little commandment▪ […] guard it, but will allow himself […] he is in a perishing condition.
1. Th• 〈…〉 •hat he lives in be small Such per guilty of perjury, stealing, drun on they look upon them to be ngs, and they are afraid
2. Though their temptatio•• be great. Some persons delight in iniquity, they take pleasure in rudeness, and intemperate practices: But there be others that don't delight in sin; when they can handsomely avoid it, they don't choose it: Except they be under some great necessity they will not do it: They are afraid to sin, they think it is dangerous, and have some care to avoid it. But sometimes they force themselves to sin: They are reduced to difficulties, and can't tell how well to avoid it. It is a dangerous thing not to do it. If Naaman do not bow himself in the house of Rimmon, the king will be in a rage with him, take away his office, it may be take away his life, and so he complies; 2 King. 5.18. In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow my self in the house of Rimmon; when I bow my self in the House of Rimmon, the Lord pardon thy servant in this. So Jeroboam forced himself to set up the Calves at Dan and Bethel. He thought that if the people went up to Jerusalem to worship, they would return to Rehoboam, and kill him; therefore he must think of some expedient […] •er himself i• this strait: 1 King. […] Whereupon the king took council […] of gold; and said to them […] for you to go up to Jerusalem, […] gods O Israel, which ⟨p. 133⟩brought thee up out of the land of Egypt. He was driven by appearing necessity to take this wicked course. So the stony ground hearers were willing to retain the profession of the true religion, but the case was such that they thought they could not well do it; Mat. 13.21. When tribulation or persecution ariseth because of the word, by and by he is offended. They would have chose to have lived and died in the profession of the truth, but they can't brook confiscation, and prisons, and death; and so they must be excused if they drop their profession. So Achan and Gehazi had singular opportunities to get an estate; if they live twenty years, they are not like to have such an advantage, and they force themselves to borrow a point, and break the law of God. They lay a necessity on estate, and liberty, and life, but not upon obedience. If a man be willing to serve God in ordinary cases, but excuse himself when there be great difficulties, he is not godly. It is a small matter to serve God, when men have no temptation;
but Lot was holy in Sodom, Noah was righteous in the old world. Temptations try men, but they don't force men to sin; and grace will establish the heart in a day of temptation. The […] that do endure temptation, Ja• […] they are cursed that fall away […] station.
but Lot was holy in Sodom, Noah was righteous in the old world. Temptations try men, but they don't force men to sin; and grace will establish the heart in a day of temptation. The 〈…〉 that do endure temptation, Ja• 〈…〉 they are cursed that fall away 〈…〉 •tation.
3. Though they be afterwards sorry for it. Some men fall into great transgression, but when they consider of it they are sorry for it. They don't justify themselves, neither do they excuse themselves, and say others do so as well as they, and if men be left of God who can help it; but they confess it, and bewail it before God, it is an affliction to them that they were carried away with temptation, they see they have acted foolishly, that they have despised the commandments of God, and they hope they shall never do so again, be drunk again, or lie again. Sometimes men take occasion to talk with them, and they are ready to own their fault, they are ashamed, and they shed tears; but after a while the temptation returns, and they are as bad again: They are like the dead fish, that are carried down the stream; but they are sorry again; and so they keep on, sinning and repenting. Just thus it was with Saul: Jonathan talks to him and he hearkens, 1 Sam. 19.6. Saul hearkened to Jonathan, and Saul sware, as the Lord liveth, he shall not be slain. After a while he is persecuting David again; but upon David's saving his life, he weeps and makes confession, 1 Sam. 24.16. Saul lift up his voice and wept. But upon […] invitation of the Ziphites he pursue […], and David spares his life a see• […] upon that Saul confesses and […] 20.21. Then said Saul, I have […] son David, for I will ⟨p. 135⟩no more do thee harm, I have played the fool, and erred exceedingly. There is no trusting such men; if they live in ways of sin, they are ungodly: Godly sorrow will make men live holily; 2 Cor. 7.10. Godly sorrow worketh repentance unto salvation, not to be repented of.
3. Though they be afterwards sorry for it. Some men fall into great transgression, but when they consider of it they are sorry for it. They don't justify themselves, neither do they excuse themselves, and say others do so as well as they, and if men be left of God who can help it; but they confess it, and bewail it before God, it is an affliction to them that they were carried away with temptation, they see they have acted foolishly, that they have despised the commandments of God, and they hope they shall never do so again, be drunk again, or lie again. Sometimes men take occasion to talk with them, and they are ready to own their fault, they are ashamed, and they shed tears; but after a while the temptation returns, and they are as bad again: They are like the dead fish, that are carried down the stream; but they are sorry again; and so they keep on, sinning and repenting. Just thus it was with Saul: Jonathan talks to him and he hearkens,
USE II. Of encouragement to those that have seen gracious actings in their own hearts. I suppose that there be several of you that have seen the actings of grace in your own hearts. You have seen the workings of faith, as Paul, 2 Tim. 1.12. I know him whom I have believed; of love, as Peter, Joh. 21.17. Lord, thou knowest all things, thou knowest that I love thee; of repentance, as Job, Job. 42.6. I abhor my self, and repent in dust and ashes. You may conclude from hence that you are godly. You may have scruples upon many accounts: You may be under difficulties because God hides his face at present from you: You may have temptation from singular afflictions, and because God denies to answer some prayers, in things that lie much upon your hearts: You may have difficulties from such workings of corruption as seems to be inconsistent with grace: […] have temptation because you do […] •ow; but if you have certainly […] •ng of a gracious spirit, i• […] if ten times, if one time […] •hat ⟨p. 136⟩you are godly. That which was not in being could not be seen; that which is not, is invisible. If there were no sun, or moon, or stars, none could be seen: So, if there were no faith, or love, they could not be seen. There may be grace where it is not seen, but where it is seen, there it i•; and you may conclude that you are […]. For,
USE II. Of encouragement to those that have seen gracious actings in their own hearts. I suppose that there be several of you that have seen the actings of grace in your own hearts. You have seen the workings of faith, as Paul, 2 Tim. 1.12. I know him whom I have believed; of love, as Peter, Joh. 21.17. Lord, thou knowest all things, thou knowest that I love thee; of repentance, as Job,
1. This show, that there was at the time a principle of grace. The habits of grace are not immediately to be seen, but only by their workings. If there a gracious act, there must be a gracious principle; if there be no• an antecedent one, there must be at least a concomitant one; for while a man remains in his natural condition, he cannot act graciously; Rom. 8.7. The natural mind is enmity to God, and is not subject to the law of God, neither indeed can be. If a man loves God, he is disposed to love him; if he believes in Christ, he is disposed to believe in Christ. It is impossible to do those actions without a disposition to do them; and that disposition is a principle or habit of grace. Every man that acts graciously is a new creature: Until the heart be changed, it will not carry gra•••usly. Any act or •ace is a sure tok•• […] ••tion: If a man believes in Christ o• i• […] •ly born of God; Joh. 1.12 […] him gave he power to […], even to them that believ• […] •o were born not of ⟨p. 137⟩blood, nor of the will of the flesh, nor of the will of man, but of God. If a man breaths, and sees, and hears, and walks, he is certainly a living man. Where there is an act of life, there is a principle of life; 1 Joh. 37. He that doth righteousness is righteous, as he is righteous. Every effect must have a proper cause. If the heart were utterly opposite to believing, loving or repenting, he would not believe, love or repent. The heart of a man is always inclined to what he chooses. The Mind may understand a thing that he is not inclined to understand; but the Will never chooses without an inclination so to do. If there be a change in the behaviour of the heart, there is a change in the disposition of the heart.
2. If a principle of grace were once there, it is always there. It was otherwise▪ under the covenant of works: Adam's grace was perfect but mutable; for he did not fulfil the condition of the covenant; if he had once done that, his grace would have been immutable. But under the new covenant, if a man be once godly, he always will be godly; for every one who is godly, has fulfilled the condition of the covenant […] may decay, but it will never […] may wither, but never die. […] •ay be lost, but saving […] If grace be once begun it […] •.6. I am confident of this […] that ⟨p. 138⟩hath begun a good work in you, will perfect it to the day of Christ. The power of God is engaged for the preservation of grace. Once godly and always godly; 1 Pet. 1.5. Who are kept by the power of God, through faith unto salvation. Sometimes they are afraid they shall fall away, but whether they have more strength or less strength, they shall never fall away; God's Covenant is their security. Such men may have great temptations; Heretics may endeavour to seduce them, vicious men may seek to debauch them, worldly men may entice them, persecutors may seek to fright them out of their religion; but nothing can be two hard for them. Many waters cannot quench love, neither can the floods drown it, Cant. 8.7. They may have temptation to pride, to presumption, to discouragement; but if they be led into temptation, they will be delivered from evil. A principle of grace is like a living fountain; Joh. 4.14. Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I had gave him, shall be in him a well of water, springing up into everlasting life. False hearted men may fall away, but tho•• […] •re under • •ill be more than Conqu•• […] •e once godly, he will […] he lives an hundred and […] face be begun here, it […] aven.
2. Though their temptatio•• be great. Some persons delight in iniquity, they take pleasure in rudeness, and intemperate practices: But there be others that don't delight in sin; when they can handsomely avoid it, they don't chuse it: Except they be under some great necessity they will not do it: They are afraid to sin, they think it is dangerous, and have some care to avoid it. But sometimes they force themselves to sin: They are reduced to difficulties, and can't tell how well to avoid it. It is a dangerous thing not to do it. If Naaman do not bow himself in the house of Rimmon, the king will be in a rage with him, take away his office, it may be take away his life, and so he complies; 2 King. 5.18. In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow my self in the house of Rimmon; when I bow my self in the House of Rimmon, the Lord pardon thy servant in this. So Jeroboam forced himself to set up the Calves at Dan and Bethel. He thought that if the people went up to Jerusalem to worship, they would return to Rehoboam, and kill him; therefore he must think of some expedi•nt 〈…〉 •er himself i• this strait: 1 King. 〈…〉 Whereupon the king took council 〈…〉 of gold; and said to them 〈…〉 for you to go up to Jerusalem, 〈…〉 gods O Israel, which ⟨p. 133⟩brought thee up out of the land of Egypt. He was driven by appearing necessity to take this wicked course. So the stony ground hearers were willing to retain the profession of the true religion, but the case was such that they thought they could not well do it; Mat. 13.21. When tribulation or persecution ariseth because of the word, by and by he is offended. They would have chose to have lived and died in the profession of the truth, but they can't brook confiscation, and prisons, and death; and so they must be excused if they drop their profession. So Achan and Gehazi had singular opportunities to get an estate; if they live twenty years, they are not like to have such an advantage, and they force themselves to borrow a point, and break the law of God. They lay a necessity on estate, and liberty, and life, but not upon obedience. If a man be willing to serve God in ordinary cases, but excuse himself when there be great difficulties, he is not godly. It is a small matter to serve God, when men have no temptation;
2. If a principle of grace were once there, it is always there. It was otherwise▪ under the covenant of works: Adam's grace was perfect but mutable; for he did not fulfill the condition of the covenant; if he had once done that, his grace would have been immutable. But under the new covenant, if a man be once godly, he always will be godly; for every one who is godly, has fulfilled the condition of the covenant 〈…〉 may decay, but it will never 〈…〉 may wither, but never die. 〈…〉 •ay be lost, but saving 〈…〉 If grace be once begun it 〈…〉 •.6. I am confident of this 〈…〉 that ⟨p. 138⟩hath begun a good work in you, will perfect it to the day of Christ. The power of God is engaged for the preservation of grace. Once godly and always godly; 1 Pet. 1.5. Who are kept by the power of God, through faith unto salvation. Sometimes they are afraid they shall fall away, but whether they have more strength or less strength, they shall never fall away; God's Covenant is their security. Such men may have great temptations; Hereticks may endeavour to seduce them, vitious men may seek to debauch them, worldly men may entice them, persecutors may seek to fright them out of their religion; but nothing can be two hard for them. Many waters cannot quench love, neither can the floods drown it, Cant. 8.7. They may have temptation to pride, to presumption, to discouragement; but if they be led into temptation, they will be delivered from evil. A principle of grace is like a living fountain; Joh. 4.14. Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I had gave him, shall be in him a well of water, springing up into everlasting life. False hearted men may fall away, but tho•• 〈…〉 •re under • •ill be more than Conqu•• 〈…〉 •e once godly, he will 〈…〉 he lives an hundred and 〈…〉 face be begun here, it 〈…〉 ••aven.
