Chapter 77 of 77

CHAPTER VII: One eminent disposition immediately flowing from the new creature, is a desire to co

1. When I say the glory due to God is to be given him, the meaning is not that which is simply due to so great a majesty; that no creature can give him, but such, as in your condition, creatures sanctified can return to him.

2. That in the best there is an unregenerate part, which is a very atheist, and doth say, 'There is no God,' but denies all of him, as unregenerate men do; for which men judging their estates must give allowance, yet so as there is a regenerate whole man in them, that sets God up as God. Thus, 3. This setting God thus up as God, is best discerned by those principles which we habitually have taken up to ourselves to live by, which we will not leave, but stick unto, which lie in the heart, continually drawing up the whole man to them, moulding all according to them, and of which when we fall short, through the atheism of the unregenerate part, we judge ourselves. Now if so, then still God is then set and acknowledged as God, either when we keep to them or when we fall short; when we pass sentence on all that pass, according to such laws as stand in force, enacted in our hearts.

CHAPTER VII

That one eminent disposition immediately flowing from the new creature is a desire to convert and beget others to God.

Then will I teach transgressors thy ways; and sinners shall be converted unto thee.—Ps. 51:13.

In this psalm you have the lively workings and beatings of a holy heart recovering from a great fall and lapse into gross sins. Which is also a renewed draught, or going over again of the first work of

conversion of the soul unto God. And you have them as lively represented as if you should behold an animal or living beast, cut up and dissected alive, and therein see the circulation of the blood, the beatings and pantings of the heart, the motion of the pulse, &c. As first, How deeply be humbled himself for his sin actual, ver. 4, and original, ver. 5. Secondly, Seeketh pardon and justification, as under the types of the old law it was signified, which David full well understood: 'Purge me with, hyssop, and I shall be clean: wash me, and I shall be whiter than snow.' Thirdly, You have him seeking the assurance and joy of this to his own soul, and the shining of God's countenance (now eclipsed) again, ver. 8, 9. The prophet, as the story shews, had told him infallibly that his sin was pardoned; and he believed it, but yet that satisfied him not. His spirit had been used to another's voice, even of the Spirit of God speaking peace in his own soul immediately. And I would hear God speaking it (says he). The ingenuity of his heart could not bear that God should be strange to him, though he knew his sin was pardoned, ver. 9. Fourthly, He seeks both, 1. For the renewal of that inward principle of grace and holiness in the heart; ver. 10, 'Create in me a clean heart, O God; and renew a right spirit within me.' 2. The continuance of the Holy

Ghost's dwelling in him, as the fountain, and author, and actor of all grace, and giver of all joy, ver. 11. And this I observe: he frames not the matter of his petition into a positive request, as in all the other, as 'Give me thy Holy Spirit;' but negative, 'Take not,' &c., 'Cast me not,' &c. The cause of which was, 1. He had seen by woeful experience that God had taken his Spirit away from his predecessor Saul, for smaller sins, 1 Sam. 15:23, 26, chap. 16:14, chap. 18:12. And 2. He shews what of all else would be most dreadful to befall him, either to be cast forth of God's presence, and God and he part, or that God should call back his Holy Spirit, as he had done from Saul.

The rest of the Psalm, from the 13th verse, is most spent in holy resolutions and vows of what he would do for the future, if God would thus restore and equip him again; which to do is the manner and duty of sinners turning or returning unto God.

As 1. He would teach sinners the ways of God, in order and aim at their conversion.

2. He makes returns of high praise, and loud thanksgivings and celebrations of God's mercy; ver. 14, 15, 'Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips; and my mouth shall shew forth thy praise.'

3. He would present unto him what he knew would most of all please him, not sacrifices, but a broken heart: ver. 16, 17, 'For thou desirest not sacrifice, else would I give it; thou delightest not in burntoffering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise;' and ver. 19, 'With the sacrifices of righteousness.' Then closing up the psalm with the remembrance of the church, even when himself was in this deep distress, such as one would think should have swallowed all the intentions of his prayers for his own particular, yet he forgets not her: 'Do good in thy good pleasure to Zion: build thou the walls of Jerusalem.'

In my text you see the first-born of those resolutions, and most genuine dispositions that spring up in him; to be teaching sinners

God's ways, in order to their conversion.

For the opening which, in order to what I am to make observation of upon it.

1. This redintegration of love betwixt God and him he in every passage utters in the language, at least in the materials, of a new conversion, such as the soul hath at first; yet so expressed as they carry with them strong and pregnant insinuations that the former work was not wholly extinct, nor the Spirit of God wholly taken from him, ver. 11. Recovery after great falls hath in it all the transactions and workings that is in a new conversion, and is indeed the same work acted over anew in a man's spirit. And therefore, says Christ to

Peter, 'When thou art converted' (speaking of the recovery of him from his relapse), Luke 22:32. To manifest this by particulars.

(1.) Here is the same humiliation or conviction of sin, sense of, and burden for it (ver. 3, 4, 'My sin is ever afore me'); together with a renewed sight and view of the original of all natural corruption (ver.

5, 'Behold, I was shapen in iniquity, and in sin did my mother conceive me'). And also of the deceits in the heart, and spiritual contrarieties to holiness, which, ver. 6, he termeth 'truth in the inward parts,' which looking into his own spirit he discerned all sorts of contrarieties thereunto: ver. 6, 'Behold, thou desirest truth in the inward parts.' He speaks it as having turned his eye, come new from the sight of his own corruption, ver. 5, to the purity of God and his spiritual law. And oh, how opposite is my heart from that sincerity thou requirest! Then you may observe also self-emptiness, and brokenness of spirit (which is the bottom-work of humiliation) in discerning his own nothingness, ver. 17, which Christ terms, 'poverty of spirit.' This for the work of humiliation.

(2.) As for the works of faith for justification, here is a fresh and vehement goings out, and longings for washings by Christ's blood

(ver. 2, 'Wash me thoroughly from mine iniquity, and cleanse me from my sin.' And ver. 7, 'Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow'), as ever were in a poor soul when it first lay at the footstool of God's throne of grace, imploring pardon as a condemned man to die. And here is not only begging the thing itself, but the renewed assurance of it to his soul: ver. 8, 9, 'Make me to hear joy and gladness, that the bones thou hast broken may rejoice. Hide thy face from my sins, and blot out all my iniquities.' And also, ver. 12, 'Restore unto me the joy of thy salvation, and uphold me with thy free Spirit.' Which few converts at first do. But David had been inured to it. Here is also as impetuous seeking after the face and presence of God, ver. 11. 'Hide thy face from my sins,' ver. 9. But turn it upon me, and 'cast me not out of thy presence,' ver. 11; that is, 'Let me see thy face.' This for the workings of faith.

(3.) For sanctification and holiness. He having seen the bottom corruption of his nature, ver. 6, he experimentally seeketh for a sanctification of his nature of the right kind; even the contrary frame of heart to his natural uncleanness, 'Create in me a clean heart,' and give me grace of the true and right kind and breed. 'Renew a right spirit within me.' 'Truth in the inward parts, Lord.' Nothing else would content him, not outward sacrifices, nor performances, as you may perceive by ver. 16. Yea, and he seeks this in a sense of his own inability to effect it in himself. And so gives up his heart in acknowledgment of his utter and total dependence upon God's grace and power to work it: 'Create in me, O God.' Do thou do it, for I am no more able to work it, or the least degree thereof, than to create a world. And as he prays for habitual holiness in his nature, so for the Holy Ghost to abide in him, ver. 11, to act that grace and uphold him.

Whom, ver. 12, he termeth the principal Spirit, or his leading Spirit.

It is read either of them by some, as in distinction from inherent grace, which, ver. 10, he had termed 'spirit.' And the fruits and effects of it follow, seeking to turn others. This he did by opening his mouth in holy conference, to set out God's praise, praying for the saints and church of God, and studying and searching forth what would please

God most, to the end to offer it up to him. These are all the dispositions of hearts truly and newly converted, and wrought upon.

And such conversions as these, and renewals of the whole work upon us, we must have in our lives if we go to heaven; if not upon falls, yet upon some occasions or other. 'Except ye be converted,' says Christ to his disciples, that were converted already, 'ye cannot enter into the kingdom of God.' And these kind of workings you have now heard of in David's heart, may both help us to judge of ourselves, whether we have been converted, or rightly recovered after relapses, and comfort ourselves if we have found the like, as face answering to face in water. For David was a grown Christian before, and yet this great and second work upon him (greater than his first) rose up but to such dispositions as these. For God's second works always exceeded the former, and in all he is made a pattern of a man after God's heart. 2.

This having been every way as a new conversion to him, look, what was the most natural disposition and motion of spirit in him, the

same (in their proportion) is in others converted to God. Now in David you see the very first bud that puts forth in this fresh spring

(for he had been as a tree in winter), in seeking to convert others.

And he being further a prophet, and endowed with abilities to teach (as also Solomon his son after him), this gracious disposition, the spring of which is common to him and all other converts, the stream of it seeks vent, and most gladly and greedily runs out into this channel of teaching others, to convert them, whereunto he had the advantage by his gifts and calling.

The text hath three parts:

1st. A gracious disposition and resolution of spirit, flowing from conversion, to convert others to God.

2d. The most proper means to effect it; teaching men God's ways.

3d. The promise of success, 'and they shall be converted.'

From the first, the observation is, that in every truly converted soul to God, this is one of the most natural and genuine dispositions and desires, according to its ability and opportunity, to convert and win others to God.

The second observation is, that teaching men, and teaching them the ways and dealings of God with souls, in converting of them, or in recovering them fallen, is the most effectual way sanctified by God to effect conversion.

For the third, 'And they shall be converted unto me,' observe, that God more especially useth and blesseth the endeavours of such as himself hath already converted, to turn others to God.

Fourthly, That he useth such, notwithstanding their falls and corruptions. David still promiseth to himself, that God would yet use him and succeed his endeavours, and bless his example, yea, and perhaps more than ever afore.

For the first, I shall handle it as it is a common disposition in the hearts of all men converted, and even all having some ability and opportunity of doing good to some or other they converse with this way, though according to proportion of talents, calling, opportunities. In men set apart to the ministry of the word, this is chiefly incumbent upon them.

Now for the proof of how great and strong a disposition in the heart of a saint this is, I give that scripture, 1 Tim. 4:16, 'For in doing this, thou shalt save thyself, and them that hear thee.'

These words have two parts. 1. A summary of the instructions given afore, 'Take heed to thyself,' and thy personal conversation. And 2.

'To thy doctrine,' or preaching; for I take it by a metonymy that is it he intends. And this is the epitome of all afore ver. 12, 13, &c., together with an exhortation to persevere in doing both. 2. The motives hereto, the greatest that can be. (1.) 'Thou shalt save thyself;'

(2.) 'Those that hear thee.' Now, though the gift of preaching was not common, yet these motions are but such as are common to all saints; and upon these common motions doth Paul work upon Timothy's heart, and no other, to diligence herein. Salvation of a man's self is suprema lex, in nature. The salvation of others is the supreme law in the new creature. Therefore two greater motives cannot be spoken.

First, for saving a man's self; if it were alone the privative part of salvation, that is, to be saved and delivered from the misery sin deserves, all in nature would put a man to choose it. If a man were in danger of being drowned, and had a crown thrown him, with a title annexed to it of being king of all the world, and at the same time throw him but a poor rope or cord, he will lay hold on the rope and let go the crown, because that it will (though but) save him. 'So shalt thou save thyself.' And to save others is the supremest law in the new creature. The title of being a Saviour did toll and woo Christ down from heaven to earth. And the name Jesus, or Saviour, is the highest name in heaven or earth. And this title, by discharging thy duty faithfully, shalt thou partake with him in; thou shalt have both the name and reward of being a Saviour to others instrumentally, and

Christ himself could have no greater. Paul's instance argues the desire here of one of the supremest laws in the new creature. Rom.

9:1–3, 'I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.' For both love to God and love to others, do, in the fullest stream and channel, meet in this. It was the salvation of such a bulk of mankind, in whom God's name was interested, as were the Jews, and the continuance of the gospel to them in future ages, for their salvation, that he here prefers to his own salvation. He wisheth himself accursed from Christ; and because, to have the new creature wound up to so high a note, without cracking and breaking nature itself, that the prerogative law thereof should so prevail and overrule the supreme law of nature itself, would (as he knew) be a wonder, and incredible to the most of Christians, he therefore makes the solemnest protestation, that this was real in his heart, that ever was made by man. 1. 'I speak the truth;' 2. 'I lie not;' 3. 'My conscience bearing me witness;' 4. And that that deceives him not, he calls in Christ and the Holy Ghost as witnesses of it. If ever Paul spake truth, he spake truth now; and what was it he utters? 'I could wish myself accursed from Christ.' What, Paul! Think what thou sayest; accursed from Christ! We will give thee leave to be in sorrow and heaviness, for so are we when we see men go to hell; but, to be accursed from Christ, and that Paul should say it! You find him in all his epistles breathing more after Christ than in the Acts you read he had ever breathed forth threatenings against his church. What? From Christ!

'To me to live is Christ, to die is gain,' says he, Phil. 1. And again, chap. 3:8, 'Doubtless' (there is no demur upon it), 'I account all things but loss for the excellency of the knowledge of Christ Jesus my

Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ.' What? And part with Christ!

Yea, be accursed from Christ! His meaning is not, I wish the condition of the damned, in respect of despair, revenge, blasphemy,

&c., that had been a sin to wish; but look, what state towards God Christ himself was in, in separation from God and sense of wrath,

when he was made a curse to save me; that condition, says he, I could be content to be in, having those exercises of such graces, submission to God's will, which Christ then also had. Well, but Paul, think out, and think out again; why, says Paul, I have; I speak the truth, I speak the truth again; he seconds it with 'I lie not.' Well, but Paul, let that be granted, which yet perhaps some of us could do, to submit to it, if God would say it were his pleasure, that if we would be accursed, such and such should be saved. No, says Paul, that is not all; I find I could heartily wish it, to choose it should be my option. The highest instance that ever I have heard of any other was on the contrary. A tender mother, that had prayed long for her son, once was brought to this, to think that she should rejoice one day in his damnation; and it converted him. But still, Paul's is higher; he says, I would follow Christ, and Christ was made a curse from God for me, and I would imitate him, and do the like for others. It was well he spake this in Christ, as a new creature created in Christ Jesus.

I am assured the first creature, the image of God in Adam, would not have been drawn up so high. The spirit of elixir would have cracked his earthen vessel; that earthly man, as the apostle calls him, 1 Cor.

15. It is a note beyond his Elah.* And the truth is, take all the mass of other Christians, God would but by this one instance of Paul's shew what is in the root, and may be extracted out of the new creature, which is in them all; but Paul alone herein followed Christ. The highest note of the new creature, but far below this (as it was also of another kind), was that of a godly, tender-hearted mother, † who, having prayed long, as Monica for Austin, for a debauched son, and seeing no fruit of her prayers, but the contrary in the highest, at last was by God brought unto this, that if God for his own glory would rather damn him than save him, her heart was put into that disposition it should be in at the day of judgment, to think that she should one day rejoice to see him damned, even him whom she loved so dearly, and had prayed so much for. And the relating of this speech to her son, when he was in the height of his rebellion, broke his heart and turned him. But still, Paul's here exceeds hers, and all others' else. Yea, here when he speaks of Timothy, than whom he found none other like-minded, in naturally taking care of the souls of

others, Phil. 2:20, he winds not Timothy up so high as himself was wound up, and the new creature would bear. He prefers this motive of self, and puts it first: 'So shalt thou save thyself;' only next unto it adds, 'and those that hear thee.' So as this we may gain warrantably from it, as suiting the spirit and disposition of every man regenerate, especially ministers, that next to saving themselves, the conversion and salvation of others is the greatest and noblest argument that can be used.

I shall give you the reasons of it, the common foundation of which lies in this, that grace, which is a new divine nature, partakes of it (as the nature of all things doth with those of a like kind) in some analogy with it.

Now, 1. It is the natural property of every good thing to diffuse and communicate itself, and as it excels in goodness, so it exceeds in that desire. God, who is goodness and blessedness itself, hath delighted himself from all eternity to think of his communicating his blessedness to some of his creatures, whom himself would set himself to love. His delights were with the song of men, Prov. 8; and Exod. 33:19, 'I will make all my goodness pass before thee, and will be gracious to whom I will be gracious.' He would not enjoy his happiness alone, but have his creatures the better for him. And the inferior creatures, that partake of a portion of goodness from him, partake therewith of the like property; fire to diffuse its heat; the sun its light. Now, grace in the souls of men is in that manner the image of God's goodness, love, grace, mercy, &c., that the common goodness in the creatures is not. And therefore, answerably to the measure of its excelling them, it must needs excel in this, wherein a man comes nearest to God; which, as the heathen Cicero said, is nothing more than in doing good to others. Yea, and we find in Scripture the new creature compared unto all things that are diffusive of themselves, as partaking with them in this, which is the common property. Thus, it is compared to fire; one coal that hath fire in it enkindles another. And every man is either a dead or living coal.

'Thy word,' says Jeremiah, 'it was a fire in my bones, and I could not

stay,' chap. 20:9. It is also compared to light in a room, or set upon a hill, to give light to all in it; to precious ointment, which, as that of Mary's did, diffuseth its odour to the whole room.

2. It is the nature of every thing begotten by another, to beget and propagate another of the same. It is the vehementest and strongest desire in nature: opus naturalissimum; implanted as instinct by virtue of that law and command given forth by God: Gen. 1:22, 'Be fruitful and multiply,' according to their kind. The angels were not ordained to beget in their kind, for they gave not in marriage; but of all creatures that are to multiply in their kind, the more excellent the kind is, the stronger is the inclination. Now the saints are a royal generation, 1 Pet. 2, the first fruits of God's creation, as being begotten of God: James 1:18, 'Of his own will begat he us, with the word of truth, that we should be a kind of first fruits of his creatures.'

Every one that is born of God hath the seed of God in him; that is, a 'divine nature,' 1 John 3:9; and the Holy Ghost is also in that new nature to provoke him hereunto. Yea, and therefore it is in them from the first, which is not in other creatures. As soon as Paul was converted, he consulted not with flesh and blood, but went to preach the gospel, Gal. 1:16; and this is proper to men truly converted.

3. Grace hath, besides these properties common to it with other creatures, a transcendent elevation of it to the glory of God.

'Hallowed be thy name,' is the first petition the heart is taught to fall upon in the Lord's Prayer; and 'Thy kingdom come,' is the next. Now it is Christ's coming into the hearts of men is the foundation of all his kingdom, for it brings in willing subjects. When many men are converted unto Christ, in so many men's hearts is the glory of God set up as their chiefest end, and they are vessels and instruments of his glory to all eternity. The glory of a king consists in the multitude of his subjects, Prov. 14:28. Now Christ is King of saints, Rev. 15, and in the multitude of them lies his honour.

4. In the regenerate there is love to Christ, and pity to the souls of others. I join them both together, for God himself hath joined them

together in our salvation. And, 2 Cor. 5:11 and 14 verses, Paul joineth them together as motives to him to persuade men to turn to God: ver. 11, 'Knowing therefore the terror of the Lord,'—that is, what an infinite treasure of wrath is laid up for men that die in their sins, we cannot but tell and persuade men, as Lot did his kindred, to come out of Sodom;—'we persuade men,' ver. 14, 'for the love of Christ constrains us.' And this was a motive over and above the necessity of his office. And he farther instructs others, Col. 3:12, 'Put on, as the elect of God, bowels of mercy.' Now, to the elect of God, wherein are the bowels of God's mercy shewn? In mercy, delivering them from the greatest misery, and that is, the saving men from sin, and wrath, and hell: Christ's love lay in this. Answerably, you that have received mercy from God, wherein is your mercy to be shewn most towards others? In endeavouring to pull them out of hell, and save them from wrath to come. Christ, in Mat. 5, enumerates the most inward dispositions of converted souls, and perhaps in order as they are wrought. He reckons up these two near one another: ver. 7, 'Blessed are the merciful;' and ver. 9, 'Blessed are the peacemakers,' that is, who out of a sense of mercy, or seeing their need of it, do seek it at God's hands for themselves, and laying to heart the danger and misery others are in, endeavour to make peace between an offended

God and them, or seeing the terror of the Lord, persuade men, as you heard Paul speaking his own disposition of spirit. In like manner, speaks Jude 22, 23, 'of some have compassion, making a difference, and others save with fear, pulling them out of the fire.' The allusion seems to be to one's seeing poor children, or impotent creatures, falling into the fire, out of which they have no heart or power to deliver themselves; and it is an outcry in such a case. If you have any compassion in you, O save them; and with fear, as knowing the terror of the Lord: for fear, lest ere you could persuade them, the wrath of God should seize upon them. And it is such an exclamation as would be in a family or room, wherein one in a lethargy or falling sickness is cast into the fire; in which case men leave all business, as of lesser moment, and run speedily to pull out such. And this word, 'pull them out of the fire,' imports violence; as Christ said, 'Compel them to come in,' so snatch them out by strong hands. Alas, they, poor

creatures, are asleep and feel nothing; yea, they struggle against it; therefore pluck them out. My brethren, the terror of God is such as even those that are in hell (as Luke 16), have so much compassion in them as to desire their friends may not come thither. How much more should this work in your hearts (that have tasted of the mercies of God yourselves, that are escaped through that mercy) a compassion to the souls of others.

I might add, 5thly, out of Jude, what follows in these words, 'hating the garment spotted with the flesh;' that is, if no more should move you, let this, viz., the destruction of what you hate. 'You that love the Lord, hate evil;' and if you do, seek to destroy it in those you love.

Use 1. Observe whether, out of such principles as these in thy soul, thou hast found this so truly noble, generous, and natural disposition in thee. Is this thy aim, thy set desire and endeavour? Hast thou not a spirit inclining, but also provoking thee unto it, out of a bleeding heart, over other men's conditions? Is it the very delight of thy soul to have any opportunity of doing good this way, when thou seest any hopefulness or comingness in any? Dost thou feel thy soul rejoice as much, or more, than in the addition of personal comforts to thee?

This was meat and drink to Christ, John 4. When he found a poor woman at Samaria, who began to listen to his doctrine, he says, it was meat and drink to him to do this will of his Father in this particular, John 4:32, 34. It is spoken upon that occasion, for this he afterwards owns to be the eminent will and command of his Father, to bring in those he had given him; so John 6:37–39. And Paul, who followed Christ, became all to all; he would stoop to any thing, and that to win but some. You see, Acts 26, when he was at the bar, and his particular interest was to plead for his life, he minds it not, but falls a-persuading Agrippa, before whom he appears, and his courtiers, to turn to God; and when he was somewhat stirred and persuaded half-way, and said, 'Thou hast persuaded me almost to be a Christian;' what? Do you speak of it only as almost? says Paul. And what? of yourself alone? Though he had caught the great fish, a king, yet it was not the saving of a king's soul contented him; his desires

were larger. 'I wish' (says he) 'not only that thou, but all that hear me, were not almost, but altogether as I am, excepting these bonds.' The truth and strength of this desire is one of the most sure and certain signs of regeneration, and being begotten again, of any other. For besides that it is certain that Satan's kingdom is not divided against itself, nor can heartily desire the ruin of itself, and members of a body use to defend one another, and men may be zealous to convert men to particular opinions: it is more certain that to make disciples, and bring men thoroughly to Christ, to turn from all sin, to glorify

God, and delight in doing this, and seeing it done, as in their own salvation, is the distinguishing character of a son of God: Mat. 5:9,

'Blessed are the peace-makers, for they shall be called the children of God.' This is proper to one begotten. The spurious spawn of professors, hatched out of self-love, are not acquainted with such vehement desires, that yearning of bowels, that pity to men's estates; it is not the ultimate end and scope of their speeches or profession.

Grace shews itself strongest in this, and that more early than in other dispositions. Commonly as soon as a believer comes into the new world himself, and as one affrighted out of his natural condition, is brought into this marvellous light, and is environed about with it, he hath all things new in his sight, and apprehends with an edge of affection the danger of his former condition, and God's free grace reached forth to pull him out: and the light of these things is fresh, strong, and vigorous in him; and he sees and wonders how all about him are running headlong towards hell. If he casts, but though meekly in speech, but a word to stop any one, yet with a strong apprehension doth he speak it, and thinks that things that are so clear to him, and move himself so much, should also move others, and wonders if they do not. He thinks, sure he should convert the whole world if he had but the opportunity of speaking with them.

The early buddings of this you see in Philip towards Nathanael, John 1:45, and chap. 4, in that woman of Samaria towards that whole city.

So it was in Paul, who consulted not with flesh and blood, but fell apreaching presently.

Use 2. The second use is of exhortation, to all that profess themselves born again; that in their capacity and opportunity they would set upon this work, especially where there is a heap of living coals in a society together. This exhortation is not to ministers only, but to you all, young as well as those of riper years. Oh! see, if possible, that none of you appear at the day of judgment afore God, without bringing some Benjamin or other with you. The apostle persuades a poor believing wife to dwell with and cohabit with an unbelieving, churlish Nabal, and to bear all the burdens of so unequal a yoke, even with the hope of so great a consequent, if it so fall out: 1 Cor.

7:16, 'For what knowest thou; O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?' It is a great encouragement in James 5:19, 20, 'Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.' And it is spoken not to ministers only, but to private Christians, even to brethren in common. And his motives are strong: 1. That he shall save a soul from death; which also Paul useth to Timothy, 1 Tim. 4:16. If a man had a mortal disease, and a word of thy mouth would save him, what tender heart would not effect it? He will owe himself to thee, as Paul speaks of Onesimus. And, 2, he covers a multitude of sins; gets God's book crossed of debts, contracted from the beginning of his days.

And what a great matter is that; and yet, unto that end thou mayest win others to God, and God may bless and succeed thee;—

1. Be holy in all manner of conversation; else, as Lot's kindred thought of his speeches, men will think thou art not in earnest. A dart thrown receives its force from the strength of the arm that throws it. 1 Pet. 3:1, 2, he exhorteth wives to express a holy chastity in converse with their husbands, that they may be won thereby:

'Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; whilst they behold your chaste conversation coupled with fear.' Chastity is but a moral virtue, as is also that fear or reverence wives are to express towards their

husbands; yet it may be held forth and managed with such a spirit of holiness as may convey and dart into their consciences beams of the image of God, and enkindle the same into their hearts it shines into.

Walk in light, that is, according to the spiritual light God hath given thee; and hold forth that light in the midst of a froward and crooked generation, Phil. 2:15. Shew other ends in common actions than other men do.

2. Be fruitful in conference, dropping good and holy speeches: Prov.

11:30, 'The fruit of the righteous is a tree of life;' such as the fruit' that grew on the tree of life, that grew in paradise, of which God said, after man was fallen, 'lest he eat it and live for ever.' If you had a tree had such fruit grew on it as would restore dead men to life, how would you prize and value that tree, and the fruit of it; and the more it bare, the more would you esteem it. Such are the lips of a righteous man in order to conversion: so it follows, 'He that winneth souls is wise.' And though thou seest not a present effect of it, yet wait. The kingdom of God is as a sower that went out to sow, and the seed grew up from blade to ear, he knew not how. A man little thinks what God doth with occasional speeches, and to what use he puts them, both for conviction and conversion. A man hears of them, as of bread sown on the waters, many days after. You may have heard of a crow flying to let fall an ash key, which hath afterwards proved a tree. Yet wait, and see how thy sowing good seed doth take and thrive, as one doth a plant or seed sown in a garden. How often do they visit it, water it, and see how it thrives! The husbandman waits, says James, chap. 5:7, 8, for the precious seed its coming up, and loseth the sight of it when a winter and cold frost nip it; yet he waits for its precious seed, more precious than all the gold and silver mines or rocks of diamonds in the world, for mankind could not live on them; but if the seed corn should fail to come up, a universal famine would be in the world. Now, every holy truth and gracious speech is much more precious than seed corn, and proves a plant that shall never be rooted up, but grows up to eternal life. Yea, if men oppose, yet still wait. So you are directed: 2 Tim. 2:25, 'Instruct those that oppose themselves, if peradventure God will give them repentance.'

Opposition is often a sign that the pill works. And suppose thou never shouldst convert them (as the apostle gives not a certainty, only a 'what knowest thou?' 1 Cor. 7:16, a peradventure), yet know that as thou prayest for them, so thy instructions unto them shall return in grace into thine own bosom; as, Mat. 10, their peace is said to do; and thou wilt glorify God in the day of their visitation.'

Use 3. You that are young students, and God hath turned your hearts unto him, you have in this doctrine a foundation laid of the greatest encouragement to the work of the ministry. For if to endeavour to convert souls be the most natural and pleasant work to the new creature, and the noblest endowment in you, and this suited even to the very essential constitution of it, then to have this work to be your very calling, and a proper work of the ministry which you are set apart thereby unto, must needs render it most acceptable and comfortable to you. For you see that parents use to observe what callings the natural genius of their children inclines unto, and when they set them in that which is most suitable thereto, they do therein work with pleasantness, and prove eminent in it. Now, as your education helps to fit you with abilities, so your conversion, and the impetus of the new creature, you see, carries your heart this way.

David, though a king, yet having the spirit of teaching, dedicates much of his time and pains this way, and makes a vow of it; yea, the first-born of his vows, upon this so eminent a conversion. Whilst others are exercised in this world to get and heap up great estates, in killing men, overturning nations, and perhaps doing what they knew not, whether acceptable or not, you have the best, the surest, the comfortablest, the honourablest trade of winning souls; and may heap up souls, bring in great riches and treasure to Christ, and a greater account to your own souls, though in the world you may have contempt; and it is fit it should be so, for it is mercy enough to be a minister.

Obs. 2. That teaching God's ways and gracious dealings with men in converting and recovering sinners, is specially sanctified by God.

1. By God's ways sometimes all his works ad extra are meant. So Prov. 8, 'In the beginning of thy ways;' so Behemoth is 'the chief of God's ways;' but here the ways revealed by the word are meant. And therein, 1, in a more large sense, all the laws and statutes he hath commanded men to walk in. So often and usually, Deut. 8:6 and 10:12.

2. The right way of true religion, and how a soul shall be saved, is called a way, and God's way, Acts 19:23; and the way of God, Acts

18:26; 'the way of righteousness,' 2 Pet. 2:21.

3. Sometimes, more strictly, the ways of God's dealings with or wooing sinners to himself (as Solomon calls the wooings of a lover, gaining the heart of his beloved, 'The ways of a man with a maid').

Thus here; for David refers to those experiments of God's grace which his soul had and should get by God's recovering him again, and converting him anew, which he would lay open to others, even all his gracious dealings to his: Ps. 25:10, 'All his paths are mercy and truth towards his.' Thus the mercies of God in justifying and pardoning sinners, God termeth his ways: Isa. 60:6–9,'Seek the Lord while he may be found, call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.'

4. The new birth and obedience that follows upon it, is the narrow gate, and the way that leads to life. Mat. 7:14, Isa. 35:8, 'an high way, a way, and a way of holiness.'

5. And the Israelites are said to have erred in their hearts, and not to have known his ways; where by ways, he means what was more eminently the object of saving faith, for Heb. 3, where this is cited, it is interpreted of unbelief, verses 10, 12, and 19 compared.

Christ, speaking of himself, says, 'I am the way;' and his flesh crucified and torn, is that new and living way God found out into the holy of holies, Heb. 10. So then, to teach men God's ways, in order unto their conversion, is 1. To discover to them their natural condition and unbelief to be a way of error, and of death: James 5:19,

'That converts a sinner from the error of his way.' For by nature it is spoken of all men, that 'the way of peace they have not known,' Rom.

3.; 'erring in their hearts, and not having known his way.' 2. To teach them Christ, and the way of faith, and believing on him, and closing with the free mercies of God in pardoning. 3. To set out unto them the high-way of true holiness and obedience, of sanctification and the new birth. 4. To shew them all the errors, the by and crooked ways men turn aside into, both in believing and in turning unto God, and walking with him, which is called teaching them the good and right way: 1 Sam. 12:20–24, 'And Samuel said unto the people, Fear not (ye have done all this wickedness: yet turn not aside from following the Lord, but serve the Lord with all your heart; and turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain): for the Lord will not forsake his people for his great name's sake: because it hath pleased the Lord to make you his people. Moreover, as for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way: only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you.' And these were the ordinary subjects of Christ's discourses, especially in the first fruits of his ministry; in his first sermon he speaks of faith and repentance, Mark 1:14, unto which two, Paul also reduceth the sum of his preaching, Acts 20:20, 21,' And how I kept back nothing that was profitable to you, but have shewed you, and have taught you publicly, and from house to house;' verse 21, 'Testifying both to the Jews, and also the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.' And, Titus 3:8, he says, 'This is a faithful saying, and these I will that thou affirm constantly. These things are good and profitable to men.' And the true reason why men profit not, nor bring in men's souls, is, that they divert from these great, substantial, and necessary truths: Jer. 23:22, 'If they had stood in my

counsel, and had caused my people to hear my words, then they should have turned from their evil way, and from the evil of their doings.' In their discourses they tithe the mint and cummin of the Scriptures, and insist not on these great and necessary principles of religion. When our Saviour Christ was to send his disciples forth to preach the gospel to all the world, he promiseth the Spirit, as a comforter to their persons, and an assistant to them in their ministry, John 16. And to shew what doctrines that Spirit would bless and go with to the hearts of men in converting of them, to the end that they accordingly should learn, in preaching to the nations, to insist thereon, he enumerates the work of the Spirit in men's hearts, in all the parts thereof, setting it out by the object matter of each work; thereby withal pointing to them what subjects to treat on in their sermons, the Spirit using doctrines suitable to the work he is to do.

3. Observe that, in converting others, God more specially useth the endeavours of those himself hath turned.

(1.) The Holy Ghost dwelling in them, he is more easily communicated; for themselves are anointed with him. Acts 12:24, it is said of Barnabas, that 'he was a good man, and full of the Holy

Ghost, and of faith; and much people was added unto the Lord.'

(2.) Though God may, and sometime doth, use others, to shew his liberty, yet God delights to use them in it, and usually doth, who are themselves converted; and this he doth out of choice: Mal. 2:5, 6, 'My covenant' (says God, speaking of Levi) 'was with him of life and peace; and I gave them to him, for the fear wherewith he feared me, and was afraid before my name. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.' Even as it was with Abraham, whom being faithful himself, God chose to be the father of many nations. 'I gave them to him,' says God.

(3.) God rather useth such, because they have the art of doing. For God useth meet instruments for the work he employs them in. Now there is an art in converting souls, an eminent one. Therefore, says

Solomon, Prov. 11:30, 'He that winneth souls is wise.' Now a holy man is more wise in it, because he hath experience in the ways of God, in converting, comforting, recovering souls. 'Then shall I teach sinners thy ways,' says David, Ps. 51:13, namely, which I myself have had experience of: as Paul was able to comfort others with the comforts he had received; and as Christ said to Peter, Luke 22:32,

'Peter, when thou art converted, strengthen thy brethren;' he then knew how to do it. Such an one knows the heart of man, and the windings of it, by his own, and so knows how to make a key to unlock it, and that shall pass the wards of it.

4. Observe, that neither sins afore nor after regeneration should prejudice one in the ministry of the gospel, that truly returns to God, and recovers, as David here did. The instances are clear; God used

David to pen scripture, as he did this psalm, after his murder and adultery, and he promiseth himself as much success in doing good to others as ever. Solomon also the son, you know how he fell, yet God still used him to write scriptures, and to teach the people. Witness that book of Ecclesiastes, which he entitleth 'The Preacher,' after his great and long departure from God. Peter also, you know how he denied Christ, and also at Antioch dissembled, yet God converted by his preaching, after that first great fall of his, three thousand at one sermon, and poured forth his Spirit upon him notwithstanding, and used him to the end of his days, to write scripture fuller of holiness, that is, stronger incitements to holiness, than any other, and to preach and stir men up to remembrance. And the reasons are,

1. The gifts of God, oven those given his elect, to do good to others, are of high value, and God will not lose the use and improvement of them for their sins, but will humble them for them, and so go on still to use and bless them.

2. His pardons are free-grace-pardons, such as they shall not invalidate by their sins. Free grace is still the same towards them.

3. Their hearts are the same to God upon repentance, and often more enlarged than before. They shew themselves clear in that matter by repenting, as, 2 Cor. 7, the apostle speaks. And so God forgives and man forgives, and they are both as afore.

And 4. Have gained more feeling experience, and deep and quick sense of God's love and gracious dealings than at first, converted by renewed repentance; and so are more able, as Peter was, to strengthen their brethren.

Use. If such returning sinners are, both in respect of use and their gifts, the same to God, they should be so to men. Men should not be prejudiced when God is not; specially seeing it is true of any that themselves also may be tempted. Now this takes away a great discouragement from what is in one's own person, as well as what prejudice useth to be in others' hearts towards one, especially from sins gross and scandalous after regeneration. This ought not, nor should not, upon and after manifest renewed repentance, discourage any one in this work, as to think that God will ever after such sins leave him, and not use him more; nor should it be a prejudice in the hearts of others, for receiving what, out of experience from such falls,

God shall give forth by such an one.

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