Chapter V
Other reasons why God suffers his elect, who are adult, to continue for some time in a state of sin. That this dispensation turns to their benefit and advantage in the event. That it serves for the conviction and judgment of wicked men, and greater confusion of Satan.
Unto those ends of God s suffering his elect to remain for some time in a state of sin, which are the principal and more immediate, I may add others which are but additional, yet ingredients, into this his wise and gracious dispensation. And as the ends before mentioned related to himself, so these other regard all sorts of intelligible* natures, both men and angels, and
all sorts of either, good or bad.
I. They regard good men.
1. The persons themselves whom he after such a state converteth. He * That is, intelligent, or, capable of understanding. ED.
96 THE WORK OF THE HOLY GHOST [BOOK II.
disposeth of a state of sinning afore conversion for their good, as all things
else to work together for good ; namely, for the increase of their most pre cious graces afterwards. This Paul, in telling that story of his conversion which so much delighted him/holds forth : 1 Tim. i. 14, The grace of our Lord Jesus was exceeding abundant, with faith and love which is in Christ
Jesus. The sum of which is this :
(1.) He had shewn how much the contrary sins had abounded. I was
a blasphemer (says he), a persecutor ; I did it in unbelief.
(2.) How infinitely God s grace in pardoning him had much more superabounded, wrggsffXgovatfg.
(3.) He had shewn how thereupon, when converted, the contrary graces and gifts abounded in him, instancing in faith and love. As on God s part, and in God s heart, pardoning and accepting grace abounded, so on his part
also, and in his heart, faith and love abounded also. The grace of the Lord was abundant with faith and love ; that is, with those effects of it, in some proportionable correspondency to the grace shewn him ; and in these
returns to God again his heart was answerably affected to the comparative
measure of his former sinfulness and God s grace. These were the rever
berations, the reboundings and reflections, rising out of both. And it is
observable that he carries his discourse so as to shew how, when he was
converted, the graces particularly contrary to those very sins he had most
exceeded in afore were wrought in him, and so that therein the abundance
of God s grace was to be observed. The sins which he instanced in are
three. [1.] Unbelief; I did it (says he) in unbelief, ver. 12. Oppo
sitely, the grace of faith was afterwards abundant. [2.] I was a perse cutor (says he),
* and injurious ; but now grace was abundant in the love
to God and all his saints, and his love rose higher than ever any one s but
Christ s; he could have wished himself accursed for them, Bom. ix. 1.
* a blasphemer, the foulest throat that ever opened
[3.] I was (says he)
itself against God and his tabernacle, and the saints that were on earth. He had been a wicked Saul, breathing out threatenings and slaughters
against the disciples, Acts ix. 1 ; but now Christ counted him faithful, and
put him into the ministry, and he proved the best preacher that Christ ever
had. He now preaches the faith he once destroyed, was the bruit and
character went forth of him, Gal. i. 24. And how he laboured more than
all the other apostles, himself also reports.
2. It proves an advantage also to other saints, and that many ways.
(1.) It gives an occasion of glorifying God, in the conversion of some
notorious sinner, throughout all the churches. So those that never had seen
Paul s face Gal. ii. 22, 23, I was unknown by face to the churches in
Judea and wno had heard only, that he which persecuted them in times
past now preached the faith, glorified God.
(2.) It gives them occasion also of shewing forth the disposition of grace, which of all other is most noble and natural to the new creature, and that
is a zeal for, desires to, prayers, and endeavours after the conversion of
others, which, as in nature, so in grace, is the most natural work. Which
that they may have opportunity to exercise, God affords them through this
dispensation, matter in their several relations, and this not only to. minis
ters, but to all sorts of private Christians. God, in his providence, marries
a wife (that after proves a believer) to a husband that continues an unbe
liever long after; And what knowest thou, 1 Cor. vii. 16, wife, whether thou shalt save thy husband ? So then, as God ordained it thus,
to shew forth his own love and mercy the more, so withal he designed it,
CHAP. V.] IN OUK SALVATION. 97
that we might give demonstration of our love and pity to the souls of men, as he hath in his divine providence left the most of mankind in poverty or
necessitous, to give occasion of that grace of charity which he so delights
in, as being the likeness of himself. To save souls was the tempting argu ment to Christ himself (Isa. xlix. throughout, and Isa. liii.). Now Christ
having paid the price, and so having perfected for ever them that were to be sanctified, he went to heaven on purpose to leave the actual conversion of souls unto us his brethren. He would not do it himself instrumentally, because he would not take that work out of our hands that believe. He knew they had the same graces and desires for saving souls himself had, and he would leave them matter for the specifying of it. He withal knew how great a joy it would be to a father to win his child, a wife to convert her husband, which often falls out, as the apostle insinuates, 1 Cor. vii. 16,
What knowest thou ? He knew that he could not use a higher and
greater motive to endure much (as they did) from heathen husbands. The
like he says, 1 Peter iii. 1. So that, as the apostle says, he fulfilled the
aftersufferings of Christ, that is, what he left for us after his example to bear ; so I may say he hath left us this as the after-work, which was pro perly his, and should have been his, even to save men s souls from death
(James v. 20), but that he would have us have the honour of it. Neither doth he employ his angels (who are ministering spirits in all other the
greatest affairs in this world) in this work, but reserves it wholly for us men. He gave the law by them, but not the gospel. He knew there was no greater joy, next to joy in God himself, can befall a Christian, than to convert a sinner. That which satisfied Christ himself, and for which he
thought himself well a-payed for all his sufferings, was, that he saw the travail of his soul. Isa. liii. 10, He shall see his seed, and the work of the Lord
shall prosper in his hands. He shall see the travail of his soul, and be
1 And he knew that to see the like in converting souls, would, in our proportion, of all things else most rejoice us. 3 John, verse 4, I have no greater joy than to hear that my children walk in truth. First, to see those he might call his children : My children, saith he (as Isaiah
satisfied.
speaks in Christ s person, Lo, here am I, and the children thou hast given me ), and then to hear they walk in truth. H. This dispensation regards bad men, and such as God means to cast
away. God hath a design upon them also in this dispensation of his. God in this world as well makes way and prepares evidence against the day of judgment, as for the salvation of his own. This, as one great work to be done at the day of judgment, Enoch held forth to the then ungodly world: Jude 14, 15,
* And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. As to execute judgment, so to convince ; and I observe it is said, all
ungodly among them, that is, that have lived among the saints in this world ; and of what in a more especial manner are they to be convicted ? Even of their hard speeches spoken against him, that is, against Christ, as
appearing in the saints. Thus Paul was convicted by that speech from
heaven, Why persecutest thou me ? Now there is nothing of all passages of God s dispensations that falls out in this world, that hath more of con
viction in it, than to see those that lived once according to the course of
this world, and in the same lusts with themselves, to turn unto God, and VOL. VI. G
98 THE WORK OF THE HOLY GHOST [BOOK II.
become new men. Neither yet doth anything usually more provoke them to hard speeches, even against that conviction, than such strange accidents when they do fall out. Nothing hath more of conviction in it, and is therefore used as a most effectual means of gaining men, even when the word will not, nor the doctrine of it.
* If any obey not the
word, they may without the word be won by their conversation, 1 Peter
iii. 1. It sets home the word, as an example of judgment doth a threaten
ing against such and such a sin. Hence Isaiah says (Isa. xxix. 23, 24) When Israel (speaking of the nation) shall see his children, the work of mine hands (answerably to Eph. ii. 10, You are his workmanship, created,
&c.), in the midst of him ; they that erred in spirit shall come to under
standing, and they that murmured (that were opposers of religion) shall
learn doctrine. Such an example sets home many sermons. They see the word verified ; whilst men shall see and hear, as Christ speaks, on tru^o!
euayy&Xifyvraf, that the poor are evangelised, are gospelised, turned into a
living gospel, the word of God taking hold of them, and they becoming an
ingrafted word, as James speaks. What the word says and speaks of con
version, is made true and good, and exemplified in them in their conversion.
Christ speaks it not of the bare preaching of it to the poor, for so it was to
all as well as the poor ; but thereby expresseth the effect of it upon them,
reckoning it among the miracles that accompanied the preaching of it- ; The blind see, &c. And therefore Christ there brings it in as a visible
: Tell John the Baptist (says he) what you have seen and heard ;
object
namely, these miracles accompanying the preaching of the gospel, and poor souls converted by it, the greatest of all the rest. And these Christ
allegeth as a full conviction that he was that Messiah to come into the
world. For that was the message, ver. 19, 20,* John sent them about, to
the end they might ocularly be convinced of it. So then, my brethren
let me say this to you, This hath the reality and power of conviction in it, that miracles were ordained for. Now though all other miracles are ceased,
yet God continues this standing miracle. Men are apt to think with them
selves, If I had lived in those times, when all those miracles were wrought, I should surely have believed. adulterous generation, do ye seek a sign ? No other sign shall be given you, but that afore your very faces, your companions in evil, your children, or wives, that once lived in sin as you
do, in that estate you continue in, are converted afore your eyes, and turn from their evil ways, professing damnation to have been in that estate which
they lived in before. And if you will not believe by this, if one were raised from the dead you would not believe, for a greater resurrection is here. And therefore such a real conviction shall be brought against thee at latter
day (if thou also turn not) with greater evidence than the multitudes of sermons thou hast heard. And though the word of God must judge us,
yet this will much more. And yet when men do thus turn to God, and
see converts live among them, they are enraged to speak evil of them, which
serves to make up the full measure of that sinfulness and vengeance Jude
speaks of. The apostle Peter (1 Peter iv. 1) gives a definition of a primi tive convert; (1.) He is one, says he, that hath suffered in the flesh. He and his lusts have been on the cross with Christ, and it hath had this
effect, that he ceaseth from the common practice of known sins He hath
ceased from sin and hath utterly left them for the salvation of his soul, and this for ever : That he no longer should live the rest of his time in
the flesh, to the lusts of men, but to the will of God. To the lusts of men, * Of Luke vii. ED.
CHAP. V.] IN OUR SALVATION. 99
that is the same lusts the most of men live in. This is his bent, this is his profession, and this is the work begun upon him. There was a time
indeed, a time past in our lives (says Peter in the next verse, ver. 3) in which we wrought the will of the Gentiles (for whilst men live in the same lusts with others they please them, they are as they would have them), when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries. Well, but now they had turned to God, what do the Gentiles among them think and speak of it ? They think it
strange, that is, it is a wonder to them, for it is as a kind of miracle, they cannot tell what in reason or nature to ascribe it to. And they yet speak evil of them, and though they are convinced by nothing more, yet they are provoked to speak evil of them upon no occasion more, for it brings their consciences upon them, it publicly declares that the courses and state
they still remain in are evil and wicked, and the way to destruction ; and this makes them put the cause of this alteration upon ten thousand other
pretences or grounds, as hypocrisy, &c. Well, but says Peter, all this makes but work for the day of judgment, and prepares evidences of convic tion for to help Christ to clear his sentence of condemnation of them ; for so it follows,
* Who shall give an account to him that is ready to judge the
quick and the dead. So then, this is one of those ends which God hath in his dispensation. And surely for a wicked man to see another that walked in the same way with him begin to turn head on a sudden, run
contrary ways so cross to flesh and blood, and which tends to reproach, and perhaps ruin in this world : this must needs amaze and awaken his
companion.
III. This dispensation hath its influence also upon angels, both good and
bad, and produceth as great effects, conjunct with God s glory, as any other
dispensation of God s providence whatever.
1. In the good angels it proves the occasion of as great a joy as any we read of, that fills the hearts of those great spirits. They are the most curious
spectators of God s works of wonder ; and themselves are employed by Christ in the greatest transactions that belong to this world, in wars and making peace, &c., and in what belongs to the preservation of God s elect ; and this is an inferior work for them. But they are said in a more special manner to joy and rejoice in what themselves have no hand at all, not the
least, viz., to see and behold sinners and lost sheep converted unto God. Christ says expressly, There is joy in heaven at the conversion of one sinner ; and as it would seem, this joy befalls them in a great part of a reward and recompence for their other so cheerful undergoing those other employ ments and services in this world, which are below them ; which yet, as it were by the by, God entertains them with, as the Roman emperor did the
people with their spectacula, sights and shows to please and to delight them. Sure I am, we read of this to be matter of joy to them, who have God so much to rejoice in, and not those other employments of theirs ; because
this of all other is so meet to, and more conjunct with the glory of God, which they have made their happiness. Thus also the glorious sufferings of apostles and martyrs are made a spectacle for angels to feast their eyes withal, 1 Cor. iv. 9. So the preaching the gospel, the sending down the
Spirit, the sufferings of Christ, the glory that followed, are rehearsed as
things the angels do pry into, 1 Peter i. 11, 12 ; and also that which was the end of Christ s death, and of sending down the Holy Ghost, and of
preaching the gospel, namely the conversion of souls.
2. This dispensation of God hath a design upon bad angels. I observe
100 THE WORK OF THE HOLY GHOST [BOOK II.
it, that next to man s salvation, Satan s confusion is that which God on
Christ s behalf purposes with most vehemency and edge of spirit, to con
trive how at once to save men, and together confound Satan in the most
exquisite and artificial way. You may read and observe it, how God gave forth that first and great promise of Christ, the promised seed, and of man s
salvation by him, not first and directly to Adam and Eve themselves (whose salvation yet it concerned), but in his speech unto, and in his cursing of
the devil : Gen. iii. 5, I will put enmity between thee and the woman, her
seed and thy seed. It shall break thy head, &c. It was spoken in their
hearing indeed, but immediately directed to the devil, and the point of it
levelled point blank at his breast. He gave it, I say, with a vengeance, uttered with the highest indignation, it answerably being matter of pleasure and delight to him to disappoint that enemy. Now of all contrivements which God in his wisdom, sharpened with revenge, hath sought out, even
next to the sending his Son in the world (Non macies* invenit tormentum), God hath not invented a more exquisite rack and torment to that evil spirit, than that an elect child of God s, having continued many years in a state and course of sin, and in the devil s full possession, should be pulled forth
of his clutches, and converted unto God after so long a time. And that he was in his possession, is the thing that vexeth the devil. Had a man been
regenerated in the womb, it had been far less vexation to him. It is the
usual description of conversion in the New Testament, that it is the turning of a man from the power of Satan unto God, Acts xxvi. 18, a delivering us from the power of darkness (which is Satan s), and translating us into the
kingdom of his Son, Col. i. 13. It is certain that, afore conversion, the
devil rules and reigns as fully in one that is elect, as any other man, and
finds no difference, Eph. ii. 2. Now consider what a confusion it must needs be to the devil, that when for ten or twenty years he hath possessed a man in peace (as in the parable Christ tells us, Luke xi. 21), and like a
strong man hath fortified his house round, insomuch as he is in peace and security, that he is his own, and that he shall have him to hell with him (he is called his proper goods and chattels, in that Luke xi. 21), that when he hath fortified his understanding, the tower of the soul, 2 Cor. x.
4, 5, with strongholds and high imaginations, when he hath cast up mounts and bulwarks, and environed and moated the ill ground again and again with
corrupt affections, that there is no access to move it ; insomuch as he
glories in the possession of a man (as Nebuchadnezzar did in his palace
: and
to shew the devil s like boast and vain account herein, Christ useth the very word in that Luke xi. 21, lie, rr\v avXqv eavrou, he termeth the man s soul
his court, his palace), that when the devil is walking up and down, and in
the midst of glorying, Is not this the man I have possessed so long ? Is
not this the Babel which I have built for the glory of my majesty ? In an
* Thy kingdom is departed from thee, and the Holy Ghost seizeth upon all, and none of Satan s fortifications can
instant a word comes from heaven,
keep the wind of the Spirit out, which blows where he listeth, as Christ
says John iii. ; and the Holy Ghost binds this strong man (as Christ speaks), in an hour, throws down, and in a great measure flights all the works which
this spirit had been a-rearing all that man s lifetime hitherto. Oh, how must this needs still that enemy and avenger, when he hath had a man so
long as it were in a string, 2 Tim. ii. 26, taking him captive at his will. He knew how and where to lay traps and gins for him, and take him as
the fowler doth the silly birds. To have this poor forlorn man pulled out * Qu. mafus ? ED.
CHAP. VI.] IN OUK SALVATION. 101
of his jaws, when he had in his thoughts drunk him up (as Peter speaks), and in peace possessed him : what an infinite confusion must this be to him ? Insomuch as Christ concludes of him, that being thus cast out he walks in dry places, like one banished, that is melancholy, and seeks
solitariness, an heath, or a wilderness, as being ashamed to shew his head.
Thus you have seen all creatures reasonable, and of all sorts of them,
affected with the thoughts of God s dispensation to his elect, all having an
interest in it. That as at Christ s birth all the city of Jerusalem is said to have been moved at it ; so are all sorts, both in heaven and in hell, at the new birth of one that hath been a lost sinner, which is that which putteth the notice upon it ; whereas the regeneration of elect infants passeth
: they are still-born, and no such noise made of it.
silently