Chapter VII
TJiat 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. LI. 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
510 THE WORK OF THE HOLY GHOST [BOOK X.
motion of the pulse, &c. As first, How deeply he 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
* Purge me with hyssop, and I shall be clean : wash
full well understood :
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 coun
tenance (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, 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 pre decessor Saul, for smaller sins, 1 Sam. xv. 23, 26, chap. xvi. 14, chap,
xviii. 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 resolu
tions 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 celebra
* Deliver me from blood-guiltiness, God, thou God of my salvation : and my tongue shall sing aloud of thy
tions of God s mercy ; ver. 14, 15,
righteousness. 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 burnt -offering. The sacrifices of God are a broken spirit
: a broken and a contrite heart, God, thou wilt not despise ; and ver. 19,
* With the sacrifices of righteous ness. 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
CHAP. VII. j IN OUE SALVATION. 511
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 conver
sion, 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 xxii. 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, Be
hold, 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 humilia
tion) 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 vehe ment 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 con
verts at first do. But David had been inured to it. Here is also as im
petuous 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
* Let me see thy face. This for the
of thy presence, ver. 11 ; that is,
workings of faith.
(3.) For sanctification and holiness. He having seen the bottom cor
ruption 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, 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,
512 THE WOBK OF THE HOLY GHOST [BOOK X.
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 con
ference, 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. Ex
cept 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 con
version, 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 corrup tions. 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. iv. 16, For in doing this, thon
shalt save thyself, and them that hear thee.
CHAP. VII. J IN OUR SALVATION. 513
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 in
tends. 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 leer, in nature. The salva
tion of others is the supremo 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. ix. 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 there
fore 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. i. And again, chap. iii. 8, Doubt
less (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
VOL. vi. K k
514 THE WORK OF THE HOLY GHOST [BOOK X.
win Christ. What? And part with Christ! Yea, be accursed from
Christ ! His meaning is not, I wish the condition of the damned, in re
spect 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 con
dition, 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 sub mit to it, if God would say it were his pleasure, that if we would be ac
cursed, 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. xv. 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,f 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,
ii. 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 na
ture 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
* The highest note in the musical scale then in use. See Adams s Works, vol. I.,
p. 472. ED.
f This is simply a repetition of the same story, through inadvertence on the part of the author, or of the original editors. ED.
CHAP. VII.] IN OUR SALVATION. 515
communicate itself, and as it excels in goodness, so it exceeds in that de
sire. 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 sons of men, Prov. viii. ; and Exod. xxxiii. 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 good ness 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 near
est 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. xx. 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 pro
pagate 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. i. 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 mul
tiply in their kind, the more excellent the kind is, the stronger is the incli
nation. Now the saints are a royal generation, 1 Pet. ii., the first fruits
of God s creation, as being begotten of God : James i. 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 iii. 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. i. 16 ; and this is proper to men truly converted.
3. Grace hath, besides these properties common to it with other crea
tures, 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. xiv. 28. Now Christ is
King of saints, Rev. xv., 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. v. 11 and 14 verses, Paul join-
eth them together as motives to him to persuade men to turn to God :
* Knowing therefore the terror of the Lord, that is, what an
ver. 11,
516 THE WORK OF THE HOLY GHOST [BOOK X.
infinite treasure of wrath is laid up for men that die in their sins, we can not 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. iii. 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. v., 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 peace makers, 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, 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 xvi.), have so much compas sion 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 iv. 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 iv. 82, 34. It is spoken
CHAP. VII.] IN OUR SALVATION. 517
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 vi.
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 xxvi., 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 cour
tiers, 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 your
self alone ? Though he had caught the great fish, a king, yet it was not
* I
the saving of a king s soul contented him ; his desires were larger.
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
: it is more certain
may be zealous to convert men to particular opinions
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.
v. 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 profes
sors, 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 appre hends 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 i. 45, and chap, iv., in that woman of Samaria towards that whole city. So it was in Paul, who con
sulted not with flesh and blood, but fell a-preaching 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 to
gether. 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. vii. 16, For what knowest thou/ wife, whether
thou shalt save thy husband ? or how knowest thou, man, whether thou
518 THE WORK OF THE HOLY GHOST [BOOK X.
shalt save thy wife? It is a great encouragement in James v. 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. iv. 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. iii.
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 sub
jection 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 to wards 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. ii. 15. Shew other ends in common actions than other men do.
2. Be fruitful in conference, dropping good and holy speeches
: Prov.
* 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
xi. 30,
speeches, and to what use he puts them, both for conviction and conver sion. 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 hus bandman waits, says James, chap. v. 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
CHAP. VII.] IN OUR SALVATION. 519
rooted up, but grows up to eternal life. Yea, if men oppose, yet still wait. So you are directed : 2 Tim. ii. 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.
vii. 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. x., 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 en couragement 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 con stitution 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 con
verting and recovering sinners, is specially sanctified by God.
1. By God s ways sometimes all his works ad extra are meant. So Prov.
viii., 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. viii. 6 and x. 12. 2. The right way of true religion, and how a soul shall be saved, is called a way, and God s way, Acts xix. 23 ; and the way of God, Acts xviii. 26 ; the way of righteousness, 2 Pet. ii. 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. xxv.
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. Iv. 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
520 THE WORK OF THE HOLY GHOST [BOOK X.
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. vii. 14, Isa. xxxv. 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. iii., 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. x. So then, to teach men God s ways, in order unto their conver
sion, is 1. To discover to them their natural condition and unbelief to be a way of error, and of death : James v. 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. iii. ;
* 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 par doning. 3. To set out unto them the high-way of true holiness and obe
dience, 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
: 1 Sam. xii. 20-24, And Samuel said unto the
the good and right way
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
: only fear the Lord, and serve him in truth with all your heart :
right way
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 i. 14, unto which two, Paul also reduceth the sum of his preaching, Acts xx.
* 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,
20, 21,
* Testifying both to the Jews, and also the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. And, Titus iii. 8, he says, This is a faithful saying, and these I will that thou affirm con
stantly. 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. xxiii. 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 Scrip
tures, 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 xvi. And to shew what doctrines that Spirit would bless and go with to the hearts of
CHAP. VII.] IN OUR SALVATION. 521
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 en deavours of those himself hath turned.
(1.) The Holy Ghost dwelling in them, he is more easily communicated ; for themselves are anointed with him. Acts xii. 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 : Mai. ii. 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 him
self, 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. xi. 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. li. 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 xxii. 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 pre judice 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. Solo mon 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 rea sons are,
1. The gifts of God, even 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.
522 THE WOKE OF THE HOLY GHOST IN OUR SALVATION. [BOOK X.
2t 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 re
penting, as, 2 Cor. vii., 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 re
pentance ; 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.
END OF VOL. VI.