OF CONVERSION

The chiefe Questions.

1 What Conuersion is.
2 In what the conuersion of the godly differeth from the repentance of the wicked.
3 What are the parts of conuersion.
4 What the causes thereof.
5 What are the effects of conversion.

1. WHAT CONVERSION IS

First we are to speak some-what of the 〈◊〉 of Conuersion. Conuersion is either a generall 〈◊〉, like as is mutation; or it is taken more specially. It signifieth the same in Latine, that 〈 in non-Latin alphabet 〉 dooth in Greeke, and T•s•hum in Hebrue. Moreouer the Greeke 〈 in non-Latin alphabet 〉 is very well also interpreted in Latine by¹ Resipiscentia, there beeing the same reason of both names. For as the Latine Resipiscentia is deriued from resipisco, which signifieth to wax wise after wee haue done a thing: So the Greeke 〈 in non-Latin alphabet 〉 commeth from 〈 in non-Latin alphabet 〉, which is also to wax wise after an errour or fault committed, to recall or retract our iudgement and opinion, and to alter an euill purpose. Some render 〈 in non-Latin alphabet 〉 by the Latine Paenitentia, that is, repentaunce or penitencie: And this Paenitentia is said to be deriued either from Paenites, which signifieth to bee grieued and to repent, or from Paena, which signifieth paine and punishment: because the griefe which is in repentaunce, is as it were a punishment. But the name of paenitentia or repentaunce, is more obscure than the name of conuersio, or conuersion. For repentaunce dooth not comprehend both that from which wee reclaime our selues, and that whereunto we are changed. But conuersion comprehendeth the whole; because it addeth that mutation and chaunge, on which ensueth a beginning of newe life. Nowe repentaunce signifieth onelie the griefe which is conceiued after the fact or sinne. Moreouer the name of repentaunce is of a larger compasse, than the name of conuersion. For conuersion is spoken onlie of the godly, who alone are conuerted vnto God: and in like manner is the Greeke 〈 in non-Latin alphabet 〉, and the Latine Resipiscentia spoken of the godly only: because by these three names is signified the new life of the godly. But repentaunce is spoken of the wicked also, as of Iudas; who indeede repented of his wickednes, but was not conuerted: because the wicked when they sorrowe or are grieued, are not afterwardes conuerted, or corrected. Whereby also it appeareth, how necessarie conuersion is vnto the godlie, or those who are to be iustified: & therefore that in our exhortatiōs to amendment of life or conuersion, the foundation or ground is to be laid concerning the absolute and simple necessity of conuersion it selfe in al those which are to be iustified.

Nowe let vs see then what conuersion is. Conuersion is 1. A griefe for sinne knowen. 2. An hatred and flieng of sin. 3. A ioy in respect that God is pacified and pleased by our Mediatour, and an earnest purpose and desire to obey God in all thinges. This definition is proposed by his seuerall partes: and the same is wholy and iointly set downe in the Actes of the Apostles, To open their eies (saith Christ) that they maie turne from darknesse to light,² and from the power of Satan vnto God; that they maie receiue forgiuenesse of sinnes, and inheritaunce among them, which are sanctified by faith in mee. It is also defined on this wise; Conuersion is a mortifieng of the old man, and a quickning of the new. Or, It is a change, or mutation of a corrupt mind, life, and wil into a good, stirred vp by the holy Ghost through the preaching of the Gospel in the chosen, on which ensue good woorkes, or a life directed according to all the commaundementes of God. This definition conteineth the verie causes and essence of conuersion, and is confirmed by diuerse testimonies of Scripture: As, Isai. 1.16. Wash you, make you cleane. 1. Cor. 6.11. But ye are washed, but yee are sanctified. Psal. 34.14. Eschue euil, and doe good.

2 In what the conuersion of the godly differeth from the repentaunce of the wicked

The difference betweene the conuersion of the godly,³ and the repentaunce of the wicked, consisteth, 1. In their griefe. The wicked are greeued only for the punishmēt, & torment ensuing, not for that they offend & displease God. So was Caine grieued onely in respect of his torment. My iniquitie (the punishment of my iniquity) is greater, than J can beare. Behold, thou hast cast me out this daie from the earth. Now the godly hate indeed the punishment, but they are greeued especially for that God is offended, and for their sinne. So Dauid, Against thee,⁴ against thee onlie haue I sinned: my sin is euer before mee. The good hate to sin for the loue they beare to vertue; the wicked, for the feare they stand in of punishment. So in Peter was a sorrow and griefe for that hee had offended God: In Iudas for his torment ensuing, not for the sinne it selfe.

2 Jn the cause, which breedeth repentaunce in both.⁵ The wicked repent by reason of a despaire, distrust, and dissidencie, so that they runne more and more into desperation, murmuring, and hatred against God. But the godlie repent by reason of faith and a confidence which they haue of the grace of God and reconciliation, and so comfort and erect themselues againe in the Mediatour: they trust in God, and relie on him with Dauid:⁶ Purge mee with Hyssope, and J shal be cleane.

3 Jn the effect,⁷ which their repentaunce woorketh in them. In the wicked newe obedience dooth not follow repentaunce; but they goe forward in their sinnes, they are mortified indeed themselues and quite destroied, but the old corruption of their nature, that is sin, is not mortified in them; and how much the more they giue themselues to repentāce, so much the more is in them an hatred of God, murmuring, flying, and turning away from God, and an approching vnto the Diuel: But in the godly newe obedience followeth & accompanieth repentance; and how much the more they repent, so much the more dieth the old man in them, and the studie and desire of righteousnes & liuing well is in them so much the more encreased. For the conuersion of the godly, is a reuersiō or returning vnto God from the Diuel, from sins, and from their old nature.

3 What are the parts of Conuersion

The parts of Conuersion are in number two,⁸ as the Apostle sheweth; The mortifieng of the old man, and the quickening of the new man. So speak we better with the Apostle, than if wee should follow them, who make Contrition and Faith, the parts of conuersion. Nowe by contrition they vnderstand also mortification: by faith they vnderstand the ioy which followeth the studie of righteousnesse & newe obedience; which are indeede effects of saith, but not faith it selfe: and contrition goeth before conuersion, neither is conuersion it selfe, nor any part thereof, but only a preparing of men vnto conuersion: and that in the Liect only, not in others. And this is the reason why they beginne the preaching of Repentance from the Law, & then come vnto the gospell, & so come backe againe vnto the Law. The Old man, which is mortified, is a meere sinner onely, namely our corrupt nature. The New man, which is quickned, is he who beginneth to cease from sinnes, namely, as our nature is regenerated.⁹ Mortification conteineth, 1 A knowledge of sinne. 2 A griefe for sin, and for the offending of God. 3 The flieng and shunning of sinne. By this appeareth, that conuersion or mortification is verie vnproperly attributed vnto the wicked, because in them is not any hatred or shunning of sin, neither any griefe for sinne, all which mortification doth comprehend. Furdermore, The knowledge of sinne goeth before that griefe which is vnfained, & proceeding from the hart, which mortification conteineth, because the affections of the hart folow knowledge. Wherefore knowledge, or acknowledgement shall be a part or at least a cause of the other two partes in both parts of conuersion. The griefe which is in the wicked, when they repent, is a griefe for the euill either to come, or present, which is punishment. But the griefe which is in the godlie when they repent, is 1. A griefe both for sin past and present, which is called Sorrowe; and also for sinne to come, which is called Feare. 2. An hatred of sinne committed, both of present sinne, and of sinne to come. 3. An auerting from sinne committed, both present and future sinne. 4. A flying of sinne to come. The griefe is in the heart. The flieng is in the will; in that we wil not here after commit sinne. The auerting is in the hart and wil, and it is an auerting vnto somewhat, to wit, an auerting from euil vnto good. This former part of conuersion is called mortification, 1. Because as dead men can not shew foorth the actions of one that is liuing: so our nature, the corruption thereof beeing abolished, doth no more shew forth or exercise her actions, that is, doth no longer bring forth actuall sinne, originall sinne beeing repressed: For the dead bite not. 2. Because mortification is not wrought without griefe and lamenting. The flesh rebelleth against the spirite: and for this cause mortification is also called a crucifieng.¹⁰ Quickening comprehendeth those thinges which are contrarie vnto mortification. 1. The knowledge of Gods mercie, and the applieng thereof in christ. 2. A ioifulnesse thence arising, which is for that God is pleased, and for that newe obedience is begun and shal bee perfected. 3. An ardent or earnest endeuour and purpose to sinne no more, arising from thankefulnes, and because we reio••e that we haue God appeased and pacified towardes vs, a desire also of righteousnesse, and of reteining gods loue and fauour. That ardent desire both of not sinning, and also of righteousnesse, and of reteining Gods loue and fauour, is newe obedience it selfe. This latter part of conuersion is called quickening, for a cleane contrarie respect vnto that, for which the former part was called mortification. 1. Because as a liuing man doth the actions of one that liueth; so quickening is a kindling of newe faculties and qualities of working in vs. For the loue of God is kindled in vs, and the holy Ghost is giuen vs, by whom we doe good woorkes. By nature the vnregenerate are dead, astouching good works. The regenerate begin to doe good woorkes. 2. In respect of that ioie which the conuerted haue in God: which is a most pleasaunt thing. This ioie in God, which is the other part of quickening, ariseth from hence, to wit, in that we know God now to be pacified towardes vs, and that we are able to performe the Law, and bee conformed and correspondent vnto the Law and God.

4 What are the causes of conuersion

The principal efficient cause of conuersion is the holie Ghost. Conuert vs and we shal be conuerted. The instrumentall causes, or meanes, are first, the Lawe, then the Gospell, and, after the doctrine of the Gospel hath beene preached,¹¹ againe the doctrine of the Law. For the preaching of the Law goeth before preparing vs to the preaching of the Gospel: because without the Lawe there is no knowledge of sinne, and therefore no griefe or sorrowe for sinne. Afterwardes followeth the preaching of the Gospell, because without the Gospel there is no faith: & after the preaching of the Gospel, againe followeth, in the church, the preaching of the Law, that it maie be the squire of our actions. So doe the Prophets first accuse, threaten, and exhort, and then promise: and lastlie exhort againe. Such was also Iohn Baptistes preaching: And such is the preaching & doctrine of repentance: which comprehendeth the Law & the gospel. The next instrumentall cause is faith; because without faith there is no loue of God: and except wee knowe, what the wil of God is, as, namely, that hee wil remit vnto vs our sinnes by and for Christ: conuersion will neuer be begunne in vs, neither in respect of the first part thereof, which is Mortification: neither in respect of the second part, which is Quickening. For by faith are the harts of men purified: without faith there is no true ioying in God: neither can wee without faith loue god: And whatsoeuer is not of faith is sinne. All good works flow from faith, as from their fountain. We being iustified by faith, haue peace with god. The furthering causes of conuersion are, The crosse & chastisementes; as also punishmentes, benefites, and examples of others. The subiect or matter of conuersion, which belongeth to the mind, will, and hart, is, 1. Jn the minde and vnderstanding, a right iudgement concerning god, his wil and workes. 2. In the wil, an earnest and ready desire and purpose to obey god according to al his commaundementes. 3. In the hart, a good & reformed affection. The obiect of conuersion, is 1. Sin, or disobediēce, which is the thing from which we are conuerted. 2. Righteousnes or new obedience, which is the thing whereunto we are conuerted. The formal cause of conuersion is the conuersion it selfe, and the properties thereof. The chiefe finall cause of conuersion is gods glorie. The next and subordinate ende, is our good, euen our blessednes, and fruition of euerlasting life. There is another end also of conuersion, which is lesse principall, to wit, the conuersion of others. When thou art conuerted, confirme thy brethren. Let your light so shine before men, that they may glorifie your heauenly father which is in heauen.

5 What are the effectes of conuersion

The effectes of conuersion are all good woorkes, and an earnest desire both to obey God according to all his commandements without exception, & also to conuert and recall others into the way. The conuerted or beleeuers, sinne indeede oftentimes, but they defend not their sinnes, but endeuour more and more to shun and auoide them.