But more of this in our next, if the Lord will.
PART V.
We are now called to consider what we may term the positive side of the great subject of conversion. We have seen that it is a turning from idols—a turning from all those objects which ruled our hearts and engaged our affections—the vanities and follies, the lusts and pleasures which made up the whole of our existence in the days of our darkness and blindness. It is, as we read in Acts xxvi. 18, a turning from darkness, and from the power of Satan; and, as we read in Gal. i. 4, a turning from this present evil world.
But conversion is much more than all this. It would, in one sense, be but a poor thing if it were merely a turning "from sin, the world, and Satan." No doubt it is a signal mercy to be delivered, once and forever, from all the wretchedness and moral degradation of our former life; from the terrible thraldom of the god and prince of this world; from all the hollowness and vanity of a world that lieth in the arms of the wicked one; and from the love and practice of sin—the vile affections which once held sway over us. We cannot be too thankful for all that is included in this side of the question.
But, we repeat, there is very much more than this. The heart may feel disposed to inquire, "What have we gotten in lieu of all we have given up? Is Christianity merely a system of negations? If we have broken with the world and self—if we have given up our former pleasures and amusements—if, in short, we have turned our back upon what goes to make up life in this world, what have we instead?"
1 Thessalonians i. 9 furnishes, in one word, the answer to all these inquiries—an answer full, clear, distinct, and comprehensive. Here it is—"Ye turned to GOD."
Precious answer! Yes, unspeakably precious to all who know aught of its meaning. What have I got instead of my former "idols?" God! Instead of this world's vain and sinful pleasures? God! Instead of its riches, honors, and distinctions? God! Oh, blessed, glorious, perfect Substitute! What had the prodigal instead of the rags of the far country? The best robe in the Father's house! Instead of the swine's husks? The fatted calf of the Father's providing! Instead of the degrading servitude of the far country? The Father's welcome, his bosom, and his table!
Reader, is not this a blessed exchange? Have we not, in the familiar, but ever charming history of the prodigal a most touching and impressive illustration of true conversion in both its sides? May we not well exclaim, as we gaze on the inimitable picture, "What a conversion! What a turning from and turning to!" Who can utter it? What human tongue can adequately set forth the feelings of the returned wanderer when pressed to the Father's bosom and bathed in the light and love of the Father's house? The rags, the husks, the swine, the slavery, the cold selfishness, the destitution, the famine, the misery, the moral degradation—all gone, and gone forever; and instead thereof the ineffable delight of that bright and happy home, and, above all, the exquisite feeling that all that festive joy which surrounded him was wakened up by the very fact of his return—that it made the Father glad to get him back!
But we shall, perhaps, be told that all this is but a figure. Yes; but a figure of what? Of a precious, a divine reality; a figure of what takes place in every instance of true conversion, if only it be looked at from a heavenly standpoint. It is not a mere surrender of the world, with its thousand and one vanities and follies. It is this, no doubt; but it is very much more. It is being brought to God, brought home, brought to the Father's bosom, brought into the family; made—not in the language of a barren formulary, but in the power of the Spirit, and by the mighty action of the Word—a child of God, a member of Christ, and an heir of the kingdom.
This, and nothing less, is conversion. Let the reader see that he thoroughly understands it. Let him not be satisfied with anything short of this grand reality—this turning from darkness to light, from the power of Satan, and from the worship of idols, to God. The Christian is, in one sense, as really brought to God now as if he were actually in heaven. This may seem strong, but it is blessedly true. Hear what the apostle Peter says as to this point: "Christ hath once suffered for sins, the Just for the unjust, to bring us to"—what? Heaven when we die? Nay; but "to bring us to God" now. So, also, in Rom. v. we read, "For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life! And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the reconciliation."