Preparation for Conversion

Selected From: John Brown of Wamphray, A Mirror, or, Looking-glass for Saint and Sinner. The Important Doctrines of the Law and Gospel Opened up in a Practical Essay, from Galatians 2:19 (Glasgow, 1793), 153-170.

Thus I have shortly shewed what are the effects or works of the law, when managed by the Spirit of God for this end, to bring an elect vessel to become dead to the law; and from what it said, it is also manifested how, by these works or effects of the law, this end is attained, or what influences these works have to make a soul quit the hope of life through the law, so that much needeth not to be said to this; it will be sufficient to tell you that the man getting a discovery:

1st, Of his transgressions, actual and original.

2dly, Of his being under the curse, and liable to punishment.

3dly, Of justice standing against him, and calling for satisfaction.

4thly, Of his inability to make any satisfaction of himself, whether he look backward or forward to anything he hath done or can do.

5thly, Of an impossibility to keep the law, or to do any commanded duty in the law, less or more, acceptably.

6thly, Of the antipathy that is in his heart against the law of God.

7thly, Of the unavailableness of his keeping of it (supposing it were possible) for the time to come unto acquitting him before God for the sin he is now charged with and must be answerable for.

The man, I say, getting a discovery of these things, must now conclude that there is no hope or expectation of life for him by the works of the law; and therefore he must turn his back upon that and seek relief from some other airth, and row to another shore.

For clearing of this matter, let us speak a little to some few questions.

Question 1. Doth not this say that there must be some preparatory works before a soul come to Christ?

Answer. In some sense, I do not allow of preparatory works, and, in some sense, they are to be admitted. Negatively, I say,

1. There are no such natural abilities in unregenerate persons which a man can improve, and which, rightly used and improved to the utmost by man’s own ability to a seeking of grace and of Christ, will certainly prove effectual to the attaining of grace and bringing of the man to Christ; for this is Pelagianism and Arminianism, and destructive of the free grace of God, an exalting and crying up man’s natural power and free-will, as if he himself could come to Christ, or bring grace, even the first grace, to his own soul; whereas before grace came, he being dead in sins and trespasses (Eph. 2:2–3), and so must be drawn by the Father, (John 6:44).
2. There are no such preparations as have any actual influences to produce the work of grace and conversion in the soul, for till grace come, we are lying in death’s arms; and what can a dead man do? We cannot lay any, far less the first stone of our salvation, yea, we are striving against God all we can, and our rebellious hearts will not yield till grace overpower them and prevail; we can do nothing to living in the free breathings of the Spirit, for he floweth where he listeth; nor can we prevent the free and gracious motions of grace; grace preventeth us, and is always up before us (2 Tim. 1:9; Titus 3:3).
3. There are no preparatory works that can properly be said to please God, as such works as flow from faith and the Spirit of grace dwelling and working in the soul after faith; a soul must first be in Christ before they bring forth fruits unto the glory of the Father (John 15:4). A soul must first be spiritual, having the Spirit to actuate and lead him, before he can bring forth fruit that will be pleasing unto God; and until the soul be united unto Christ, by faith, he hath not the Spirit, nor can he do anything that can be acceptable to God.
4. Nor do we allow of such preparations as take off any part of the guilt that is lying on the sinner, for till the man believe in Christ, he is in nature, and in a state of sin; and while he is in a state of sin, guilt lieth upon him, and his sin neither in whole or part is yet removed.
5. Nor do we grant any such preparations as are any part of the work of conversion, as if such were the beginning of grace, though they be gradus ad rem, steps to the business, yet they are not gradus in re, or any beginnings of the work; the digging of the ground is no part of the building, though it prepare for it.
6. Nor do we acknowledge any such proper aliens that have any worth or merit in them, as if persons so and so prepared by the law, and humbled in a sense of their sin and guilt, did merit grace at God’s hand.
7. Nor do we acknowledge any such preparation as merit even so much as congruity in them, so as it should be an incongruous thing in God not to give grace and faith to souls so and so humbled; for God is every way a free Donor, and grace is every way free grace; we can lay no bands on him.
8. Nor grant we any such preparatory works as have a promise of grace made unto them, for there is no such promise; and the first grace is absolutely promised as the promise of faith; the new heart and conversion they are absolutely promised to us.
9. Nor are there any such preparatory works as have a certain connection with faith and conversion, as if such and all such as are so and so preparatorily wrought upon, shall certainly be converted and made partakers of the grace of God; it is true, if we speak of such whom the Lord is about to bring home this way, there is a secret unseen connection, but that is not because the preparatory work is of that nature that grace must necessarily follow it, but because of the design and purpose which the Lord hath to bring home that soul. But yet, on the other hand, (more possibly) we say, speaking of the Lord’s bringing home of his chosen ones who are come to age (for as to his children we are strangers thereunto, and cannot understand that) that, 

1) A man in nature is not only indisposed, but unwilling to receive Christ and his righteousness according to the gospel; such a love hath he to himself and his own righteousness that he will be all means seek to establish that, and will not submit to the righteousness of faith (Rom. 10:4). Such a love hath he to his lusts and bosom corruptions, that he will not be induced easily to quit with these; and these he must be willing to quite abandon ere he be willing to submit unto the gospel, and ere it be well with him.

2) That therefore the Lord must prepare them and bring them off their quiet rest and sleep in a state of sin and unworthiness, to accept of the gospel way of salvation, by discovering their lost condition by nature, the sin and guilt under which they lie, the impossibility of their attaining salvation so long as they remain so; they must be moved to quit and renounce their own righteousness before they be clothed with Christ’s; they must be made to quit their hopes of life by the works of the law before they renounce that way, and be willing to have of the waters of life freely in Christ; for them Christ came not to call the righteous, but sinners to repentance (Matt. 9:12). All that embrace Christ and are willing, are invited (Is. 55:1; John 7:37; Rev. 21:6; 22:17).

3) And so we say that this is God’s usual method of bringing home his own, rationally working upon them, causing them to feel their own misery, that they may cry for mercy, know and feel their sickness, that they may seek to and accept of a physician, know that they are lost because of the curse of a broken law, that they may accept of a Saviour and an all-sufficient Redeemer the more willingly and cheerfully, upon his own terms; see and know their poverty, nakedness, and misery, that they may, with more alacrity, accept of the enriching wares of the gospel.

4) Hence it appeareth that all these preparatory works of the law are only natural dispositions, as is the softening of the wax preparatory to the receiving the impression of the seal that is to be put upon it, which it could not receive as long as hard.

Objection 1. But cannot God do this without these preparations? I answer, What God may do it is needless for us to enquire; it is enough for us to know that thus he doth ordinarily with adult persons, for wise and holy reasons (of which afterward). This seemeth the most native and kindly way, seeing that God dealeth not with his people herein as blocks of wood, but as rational creatures, whom he rationally convinceth of their hazard, and bringeth to accept of the offered Mediator.

Objection 2. Are not sinners, as sinners, called to accept and lay hold on Christ in the gospel? And is not he offered to sinners so qualified, and only sinners so and so qualified are called to embrace this offer? Answ. We cannot say that sinners, as sinners, are called to accept of Christ, for then all sinners should be called.—But it is not so, for many heathens, and such as live without the pale of the visible church are not called; nor yet can we say that only sinners, so and so qualified by this preparatory work are called, for all are under the gospel that hear the gospel, be they so prepared or not prepared. It is also true that Christ is offered to sinners, as such, that is to such as are living and lying in a state of sin, out of which he must deliver them. But though the deadest sinner, the proudest Pharisee, the greatest justiciary, or self-righteous legalist, is under an obligation to accept of Christ, yet such remaining such will not accept of Christ and his righteousness, but must first be brought off the false selfish ground they now stand upon, and quit grips of their own righteousness, ere they be made willing, or be in case to grip Christ and put him on as their righteousness. Further, we find Christ inviting such as are weary and heavy laden (Matt. 11:28), such as are thirsty (Is. 55:1–2; John 7:37), or at least willing to come (Rev. 21:6; 22:17).

Objection 3. Can a soul come too soon to Christ? Why then are such preparations, or a preparatory state so spoken of? Answ. A soul can never too soon come to Christ, if you speak of time; but a soul can too too soon think that they are allowed to lay hold on the comforts of Christ, and so deceive themselves. We can give no allowances to hold back any from coming to Christ that are willing, but only hereby show what is the Lord’s ordinary method, and what must precede a soul’s closing with Christ, according to the terms of the gospel.

Objection 4. Is not Christ offered to all freely that will come to him and are willing to accept of him? What need then to speak of these preparatory works of the law? Answ. We grant that Christ is offered freely and must be taken freely, and what we say of these preparatory works is nothing against the freedom of grace in the gospel; for we look not on these preparatory works as any way meritorious; the Lord’s following ordinarily this method with adult persons doth not in the least impair the freedom of the gospel offer; we welcome all that are willing; and if they be but willing to accept of the gospel offer, and will not reject it, we require no more preparation; and this is necessary in all that come to him.

Objection 5. It would then seem that one is warranted to believe, because he is so and so humbled and convinced not before he hath such preparatory works in himself. I answer, to speak properly, seeing necessity giveth not a warrant, but hath the force of a strong motive to exert and press the soul to seek help and relief, the call and command of Christ give the warrant; yet, we say, persons will not lay hold on the call of Christ, nor follow the command, nor come to him upon the warrant of his call, till they see in some measure their necessity, and that otherwise they are undone creatures.

Question 2. Why, or for what reasons, doth the Lord follow this way ordinarily with sinners, to bring them by these preparatory works of the law, to a becoming dead to the law?

I answer, 

1. We are naturally both to quit the law, and the righteousness thereof, it being the way that our corrupt hearts are so much satisfied with, and so quietly resteth in that; the Lord must take this way to deliver us from the law-way, by discovering unto us the impossibility of attaining of righteousness by the law, or being justified freely, without which no preaching will prevail with us to cause us renounce this way.
2. We have naturally high thoughts of ourselves, and swell with big conceits, as who but we! And therefore the Lord must take this way, effectually to drive us out of ourselves, and to make us loath and abhor ourselves as base and unworthy creatures.
3. We love our lusts so well that no less will make us cut off our right hand and put out our right eyes, to cast away our best beloved idols.
4. We naturally hate Christ and the gospel way, and cannot willingly comply therewith; and therefore we must be reduced to that necessity that either we must close with it or die, for there is no other way to escape the wrath of God and live.
5. We are naturally lazy, careless, and indifferent in the matter, and therefore postpone it, or lay it aside, or are not serious and earnest in the matter of our salvation; and therefore, to affright us out of our security, the Lord will cause the sharp north wind to blow in our faces, and raise a storm in the soul that will put this sleep away.
6. The Lord taketh this course that he may get the glory of his divine attributes, and the soul to acknowledge him to be holy, when it seeth a sight of his holy law that it never saw before, and just in pursuing it with wrath, because of sin, yea, even though he should cast it into hell, and true, when he seeth how the Lord is making good his threatening, and how merciful and gracious in sparing and keeping him so long out of hell, who was and is so worthy of it, and might have been long cast off ere now.
7. This engageth the soul to love God more, who had such mercy on him, when past hopes and in a desperate condition.
8. This way keepeth the soul more humble and watchful afterwards, when they remember how it was once with them, they forbear to boast, or entertain high thoughts of themselves.
9. This makes them more tender and watchful afterwards; they dare not venture on sin as formerly, knowing once what it cost them; the burnt child (as the proverb is) dreads the fire.
10. This way makes the humbled man magnify free grace and cry it up; and O but free grace be great in the humbled man’s account!

Question 3. Doth the Lord take this course with all whom he takes by the heart this way?

I answer, We dare not set limits to the Holy One of Israel, for,

1. Some are brought in when young, in whom this work cannot be much observed, as in John the Baptist (Luke 1:41; 2 Tim. 3:15) and these children whom Christ took in his arms and blessed (Mark 10:15–16), as is most probably, and what the Lord’s way is with children we know not.
2. Some of riper age may be brought in without feeling much of the terrors of the law, or that preparatory work of the law; the Lord thinketh good to deal with them in a sweeter, milder way, overpowering their heart with love, and quickly persuading them. We read not much of this work upon Zacchaeus.
3. They all do not feel the terrible soul breaking preparatory works of the law, yet all are in some competent measure brought to a conviction of their sin and misery, and how they are lost and unable to help themselves; and so are made to despair in themselves—whatever of this is brought about, the law has this effect, that they see Christ must help them, or they are gone irrecoverably.
4. So this way may be a sufficient ground to convince that ministers should preach the law, to bring people unto this sight and conviction, which, if the Lord back and carry home, will be sufficient to drive them to Jesus Christ.

Question 4. May we, upon the grounds of these preparatory works, say that such as are so and so qualified with these preparatory works are called to lay hold on the offers of Christ in the gospel?

I answer, the command to believe is general to all that hear it without such and such (John 3:16; 6:29; 1 John 1:3). The want of this discovery, which is usually made by the law, looseth no man from the obligation of believing and yielding obedience to the gospel command. It is true, sometimes such as are heavy laden, thirsty, etc., are desired and particularly called, because such have need of special encouragement, and will desire a particular warrant to approach; yet there is nothing in the gospel making it apparent that all others are loosed from the obligation and are to look upon themselves as not called to lay hold on Jesus Christ, for then they should not be guilty of the sin of unbelief, and rejecting the offered gospel, which cannot be said.

Question 5. But if this be God’s ordinary way, what shall I judge of myself (shall some honest-hearted believer say) who never felt such workings of the law? May not I conclude myself one of these, and yet alive unto the law?

Answer. I said before that the law may bring home some in their younger days, and insensibly infuse grace into their souls, yea, I granted, moreover, that some may be brought home in their old age, without these terrible awakenings; and therefore the simple want of these sensible works can be no sufficient ground to infer that they are a stranger to a state of grace, if they now find their soul loosed from the law, and resolved never to follow the way of justification by the law, and be convinced of their own lost deadness and lost condition, and of a necessity of resting upon Christ alone for salvation, and be making it thy work to bring up thy heart to a firmer closing with him, and to a constant use-making of him for all gospel ends, even for perfecting thy salvation; hold thee there, and trouble not thyself much at the want of these sensible workings of the law, only let it be a part of thy work, through his grace, to wean thy heart more and more from the law-way of attaining life, and being jealous over thine own heart, live more unto Christ, and making much use of him.

Question 6. It would then seem that this work of the law is not alike observable by all?

I answer, If we speak of those soul-abominations, shamings, and soul-terrifying convictions and dispensations, some have those most remarkably, and can tell the beginning and progress thereof, the several steps of the Lord in this work; others cannot do it so distinctly, only they know how they have been confounded in themselves and filled with horror and brought to ruin the law and quit all their old grounds; others can speak less of this in their own wretchedness, sinfulness, that they despair of life in themselves, and resolve never to look back to the law-way, in less or more, but to adhere to the gospel way, with which their soul is fully satisfied; and there they rest and, through grace, shall rest.

Question 7. Doth the Lord follow the same way and method in bringing home his own by the law?

Answer. By what is said already, it is evident that he is a free agent and taketh his own way; some he bringeth through those horrors more observably, others in a more still and calm way; to some he cometh in fire and thunder; to others in a small still voice; some are sooner wrought upon than others, when they are young and tender; others later when near to death, as the thief on the cross; some are quickly brought through, and the Lord taketh in the soul in a day; others stay longer in the place of the breaking forth of children; with some the Lord maketh thorough work at the first, and with others he never giveth over till he hath captivated the soul; with others, he may take another course, and make assaults now, and for a time let the soul alone, and afterwards, at another occasion, make another assault, and yet not lead the soul captive until the time appointed come, in all which he acteth like himself, an absolute Lord, that giveth account of his matters to none.

Question 8. But is the result of this work the same in all? 

Answer. I grant this work, though it may be greater in some than others, yet it may evanish and turn to nothing; but as to those chosen ones whom the Lord intendeth to save, and to have brought home to himself sooner or later, whatever method or way he follows, yet the effect and result is the same: a conviction of the impossibility of life by the law, and a fixed quitting and renouncing of it, and a rational and resolute fleeing unto Christ, and resting on him for life and salvation, so that it endeth in a soul’s closing with Christ by faith.

Question 9. But what is the least measure of this law work? 

I answer, So much as it convinceth a man that he is under the sentence of the law, accursed and lost man thereby,

2. Convinced that there is no hope in himself, and that all that he can do for himself is vain and to no purpose.
3. Convinced that he must quit his old ways, his old lovers, his sins, and sinful courses, and maketh him willing to do so.
4. So much as maketh hearken to the gospel offer, and desirous to seek and find out a Mediator.
5. In a word, so much there must be, as will convince the man of a necessity of closing with Christ in the gospel, and accepting of him on his own terms, and maketh him willing to accept of him as he is offered in the gospel.

But, to put a close unto this purpose (or part of the subject), let us apply this in a word or two. This may discover to us these four things following:

1st, That it is an useful and necessary subject for ministers to preach the law, that hereby,

1. People may know and see what is their present case and condition by nature, what debt they are under to the justice of God, by virtue of the breach of the covenant of works made with Adam in the name of all mankind, and because of their many transgressions.
2. They may see what is the holy and spiritual nature of the law, and how it is impossible for them to keep it or to do any one duty therein aright.
3. They may know the curse and penalty of the law, and what they are obnoxious unto.
4. Hence they cannot extricate themselves out of this labyrinth, or save themselves from this wrath, do what they will or can here-away, no not by their own prayers, reformation, holy life of mortification, giving all their goods to the poor, etc., no, though they should give the fruit of their body for the sin of their soul—for justice will not rest satisfied therewith, nor take it as a sufficient ransom for their souls.
5. How they must look out for a remedy, else they are gone, and so be induced to lean their ear to what is offered in the gospel, and accept thereof; for these and the like ends, I say, it is necessary and profitable that ministers be more in preaching the law to natural carnal hearers, howbeit they should be displeased thereat, for they are set as watchmen, and therefore must give faithful warning, lest their blood be required at their hands, and not few pillows under the arm-hole of sinners, and please them with smooth words and prophesying deceits.

Objection. May not folks be brought to the sense of sin without the preaching and thunderings of the law, by preaching and holding forth the sweet tidings of the gospel?

Resolve,

1. The proper work of the law is to discover sin (Rom. 3:20 and Rom. 7:7).
2. All the discovery made thereof by the gospel is but by consequences, by pointing out the remedy, and what condition it maketh a discovery is but general; but the law discovereth sin directly, and chargeth home sin and the curse for sin, in particular, and so worketh down-casting and despairing in ourselves, that we may close more kindly with the remedy; and therefore John Baptist and the apostle had this way to prepare for the gospel.

2dly, This also discovereth how useful and necessary to study the law, and not be strangers thereunto, that so,

1. They may see that it is another thing than they took it to be.
2. That they are more sinful and wretched than they well before understood.
3. That the shifts and excuses with which they pleased and satisfied themselves, and upon which they sat down and were at rest, are but vain and groundless, and will not help them in the day of accounts.
4. That they must not continue in that condition, else they are gone forever.

Objection 1. Will not this occasion much trouble to myself? And why should I disquiet my own spirit by it?

Resolve,

1. Better a little disquiet here, as eternal disquiet hereafter.
2. The present peace and quietness here is deadly, and will end in perpetual trouble.
3. This is the way to found rest and quiet.
4. The longer thou be in awakening, it will be the worse for thee.

Objection 2. But the Lord may take another sweet and calm way with me, as he doth with some others.

Resolve,

1. Thou cannot instruct that he did this to any who thus despised and neglected this ordinary way.
2. Thou art not, however, certain that he will take such an extraordinary way with thee.
3. It is not seemly for thee to set limits to the Holy One of Israel.
4. May not this disappoint thee of thy expectation at last?

Objection 3. If I should take this course, I should presently turn melancholy, and lose my former jovial life of it.

Resolve, 

1. And what great loss is this? The sorrow and melancholy in hell is worse.
2. This is the way to attain to true joy, and to joy well-grounded; thy joy is like the mirth of a fool going to the place of execution; hell will but spoil the sport.

Objection 4. But this course would make me quickly part with and put away my sins.

Resolve, 

1. Yes, indeed, and what disadvantage is here?
2. Thou must part with them, or it will be worse with thee for evermore.
3. Would thou not desire to part with thy sins when thou art to die, and appear before thy Judge? And why wilt thou not be willing to part with them now?
4. What real profit or advantage hast thou by thy sins now? Sure it is all but imaginary; is not God’s favour and reconciled face better than them all?

3dly, It may let us see how it cometh to pass that so many do yet adhere to the law, or seek after a righteousness thereby, even because they have never been acquainted nor felt this work of the law, in less or more, upon their hearts:

1. They have never been convinced of their original and actual sin.
2. Nor seen the curse due to them therefore.
3. Never were they brought to a what shall I do to be saved?
4. Never saw their own inability to help themselves.
5. Never were they convinced of an impossibility to keep the law, nor of an impossibility to make satisfaction to justice for the breach of the law.
6. Never knew they aright the nature of the covenant of works, under which they were born, and by which they must be judged.
7. Never knew they the spirituality of the law aright, but were satisfied with a pharisaical gloss, and never found sin reigning within them, and their natural enmity against God and his law.

4thly, It may let us see what grounds many have to suspect their present state and condition, as having been hitherto strangers to the workings of the law, by which the Lord useth to bring home his own; and this should put you all to get more acquaintance with the law.

1. Who it is you have to do with; not man, nor the greatest of men—not angels, not devils, not their own consciences—but with God, holy, just, righteous, and jealous, the Governor of the world, the righteous Judge of the quick and the dead, with God who is strong, mighty, terrible, and true in all his sayings and threatenings, and will execute just judgment on all the workers of iniquity, and will by no means let the guilty go free.
2. What the Lord hath to charge thee with: the broken covenant with Adam, thy innate perversions and rebellion against God, innumerable commissions and omissions, and these with their several aggravations.
3. What the nature of the law is, that it is armed against thee; that it is a holy law, reaching to the thoughts of the heart for its not yet formed motions—that it is exact and precise, exacting complete obedience or none that, as James says, the breach of one is the breach of all; that it admitteth of no respite or ease, and admitteth of no excuse.
4. What the penalty of this covenant is, the anger and curse of God, and that for every breach of that for evermore.
5. That there is no way to evite this till Christ be embraced—that thou cannot save thyself from it; thou cannot endure it; it is insupportable, and shall never have an end.
6. To help forward this work unto a good issue, be careful of these things following:

1) In all this business, seek, by prayer, light and instruction from God, and that Christ take the law and shew it you; for if Satan get the managing of that work, it shall not go well; but if in the hands of Christ, it shall be well.

2) Take still Christ as the end of the law, and let him be looked on as standing at the end of every charge and conviction, as a city of refuge for the condemned pursued man to flee into.

3) What light you get, improve it, 1st, to casting out with sin and abhorring of it; 2d, to an abhorring of yourself before the Lord; 3d, to a prizing and esteeming the gospel, and of Christ offered therein.

4) Beware of striving against and smothering that light by the cares of the world, idle companions, needless admitting of diversions, etc.

5) Whatever light and discoveries you get, go to Christ with all, and let this be the use of all, to drive you nearer him.

6) Entertain not a love to any idol or lust in your heart, for that may ruin all.

7) Be not too easy and precipitant to get out of the law’s prison, neither be willful in rejecting liberty when offered, and to stay too long in the breaking forth of children.

8) Be ingenious in all thine acknowledgments; hide nothing from God; lie open to the work of the law; extenuate not thy own miscarriages, but rather strike in with the Spirit, and concur actively with the work, that it may be carried on more quick and prosperously, and more to thine advantage.

9) Beware of fainting and sinful discouragements, so that giving place to that way be not to thy disadvantage or prejudice.

10) Conclude not the matter desperate; say not there is no hope, but vent forth patience for him who waiteth to be gracious; when he cometh, he will quickly make up all thy on-waiting for him.