Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 14
SERMON XIV.
PSAL. 51.13.
Then will I teach Transgressors thy ways, and Sinners shall be converted unto thee.
It is the Nature of all joy (and so of spiritual joy amongst the rest) to be a spreading and dilating affection, which does not easily contain it self within the bounds of its own breast, but delights in its communication to the good of others, that they may be made partakers of the same comforts with it self. And this is that which we may here observe in the drift of this present Text, with the Connexions of it. The Prophet David in the Verse before, the twelfth Verse of this Psalm, had prayed to God that he would restore unto him the joy of his Salvation, and that he would stablish him with his free Spirit: And here in this Verse in hand, he does engage himself as a fruit of that mercy bestowed upon him, to lay himself forth in the Teaching, and Instruction, and Direction of others, whom he should have occasion to deal with in the World, Then will I teach Transgressors thy ways, &c.
IN this present Verse we have two general Parts considerable: First, David's promised endeavour; and, secondly, David's expected success upon that endeavour. His Endeavour, that we have in these words, Then will I teach Transgressors thy ways; His Success, that we have in these, And sinners shall be, &c.
We begin with the first, viz. His Endeavour, Then will I teach, &c. Which is considerable two manner of ways; first, In the simple Proposition of it, I will teach, &c. and, secondly, In the relative connexion, Then I will, &c. For the first, David's Endeavour in the simple Proposition of it, is laid down in these words, I will, &c. Wherein agen we have three particulars more; First, The Performance it self, and that is Teaching. Secondly, The Persons whom this performance extends unto, and that is Transgressors. Thirdly, The Thing or matter which it is imployed in, or conversant about, and that is Thy Ways. Here's the Master, and the Scholars, and the Lesson.
First, To speak of the former, The Performance it self, I will teach: By Teaching here we are not to understand Ministerial Teaching, and the Publick Dispensation of the Ordinances, which is a peculiar within it self, and belongs only to such who are especially called and appointed thereunto. There are many, who when they hear mention of Teaching, they are presently opening the Pulpit, and think they must get up into that; but they mistake both in so thinking, and in so doing; This it pertains not to them, this Teaching of Office, as was said in like case to Ʋzziah, 2 Chron. 26.18. No, but there's another kind of Teaching, which is here intended, that David was exercised in, and which the Scripture does exhibit to us as to be practised by all others. There's the Teaching of Parents, and Masters of Families, instructing and catechising of those which belong unto them. Thus Gen. 18.19. it is said of Abraham, that he would teach his Children, and his Houshold after him. And there's the teaching of Neighbours and Christian Friends one of another; thus David in another place, Come ye Children hearken unto me, and I will teach you the fear of the Lord, Psal. 34.11. This is such a kind of teaching as lies upon every Christian, whosoever he be to perform, and which David more particularly means in this particular Text. He would in the way of his converse and dealings with men in the world, as he had occasion to meet with them, instruct them in the ways of God, and convey those truths unto them which he had the experience of in himself. This, I say, is such a Christian Performance, which lies upon all those which are Professors of Religion to undertake, and is in sundry places of Scripture commended unto us. Thus Col. 3.16. Let the word of Christ dwell plentifully in you, teaching and admonishing one another, &c. So Heb. 5.12. For the time ye ought to be Teachers of others. And Rom. 15.14. Able also to admonish one another. And as we have it in the Precept, so also in the Example: We read in Joh. 1.35. &c. of Andrew instructing his Brother Peter, and of Philip instructing his Friend Nathanael. So Act. 18.26. Aquila and Priscilla they took home to them eloquent Apollos, and instructed him in the way of God more perfectly. All these they were not the Instructions of the Publick Ministry, but of private and ordinary conversation.
People should by private Conference set on the Teachings of the Publick Ministry; and if they would be more conscionable in this and the like, they would (with following of their particular callings) find work enough for them to do: from whence they needed not to intrench upon other Teaching, which belongs not unto them, &c. But when people neglect their own work, it makes them to set upon others; Remissness is the cause of Pragmaticalness.
This is that therefore which we should all endeavour after more carefully; it is a part of the Communion of Saints which we profess to believe, and we should accordingly be helpful thereunto: Husbands they should dwell with their Wives according to knowledge, 1 Pet. 3.7. And Wives should ask their Husbands at home, 1 Cor. 14.35. Parents should instruct their Children, Deut. 11.18. And Christian Friends they should upon all occasions be exhorting and edifying of one another, and provoking to love and good works, and that daily, whiles it is called to day, Heb. 3.13. and 10.24. 1 Thess. 5.11. &c.
The second is the Persons this Teaching in particular extends to; and that is Transgressors; David professes he will teach them. There is not the best that are but they stand in need of teaching, even Teachers themselves; those who have the greatest Knowledge, yet they need further Instruction; and those who have the greatest Zeal, yet they need further Provocation: we all, whosoever we be, stand in need of mutual quickning and excitement, in regard of that natural forgetfulness, and dulness, and remissness which is upon us; but if there be any which are guilty of more defects and miscarriages than others, they need it more especially; and accordingly David here promises that he will betake himself unto them, I will teach Transgressors, &c. This it is a very charitable and necessary work, to reduce those that miscarry, and so the Scripture still puts us upon it, Gal. 6.1. Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such an one with the spirit of meekness, foreign, set him in joint agen, who by his Transgression is as it were off the hooks, 1 Thess. 5.14. Now we beseech you, Brethren, warn them that are unruly. And Jam. 5.19, 20. Brethren, if any of you do err from the truth, and one convert him, &c. Where we see others to go astray, we ought to do all we can to recover them, and to bring them back agen. It is very acceptable and well-pleasing to God; yea, and it is also very profitable to others, and most beneficial; it is the greatest good and courtesie that we can do them, as in the place before cited, Jam. 5.20. Let him know, that he which converteth the sinner from the errour of his way, shall save a soul from death, and shall hide a multitude of sins.
Yea further, it is most commendable in our selves, and most advantageous to us; He that winneth souls is wise, Prov. 11.30. And they that are thus wise, or Teachers, (as the word also signifies, Dan. 12.3.) Hammaskilem, They shall shine as the brightness of the Firmament, and they that turn many to righteousness, as the Stars for ever and ever. It holds good not only of that teaching which belongs to the Ministry, but also of private Communion.
The third thing here considerable is the matter which this teaching is conversant about, and that is here exprest to be the ways of God. The ways of God in Scripture are taken in a double sense; either, first, for his ways to us; or, secondly, for our ways to Him: each of these are his ways, and both appliable to our present purpose, and the scope of the Holy Ghost in this place.
First, God's ways to us: they are his ways, as the subject of them, the ways in which himself walks: David would teach these. These (if we take them in the latitude) they are such as cannot be taught, because they cannot be known. There are some ways of God which are unsearchable, and past finding out: His way in the Sea, and his paths in the great waters, and his footsteps are not known, Psal. 77.19. But the ways which are here spoken of, are more especially his carriage and behaviour towards Christians, both as to their sins and repentance, in their falls and in their rising again. David he did now take upon him to teach Transgressors these ways, how severe God was against sin, and more especially in his own Servants; how he would lay it more particularly upon their Consciences above any others, and call them to an account for it; this David would now teach. And so agen, how gracious he was also to all those who by repentance turned unto him, and were unfeignedly troubled before him, so as to hide his face from their sins, and to cast a comfortable eye upon them, and to restore them to favour agen. Both these ways of God, both in his Justice and also in his Mercy, would David communicate to Transgressors.
Thus God's ways to us. And then, Secondly, Ours also to Him, which are his ways likewise; the ways which he has commanded us that we should walk in them; they are in Scripture-language called the ways of God, the ways of Duty, and Obedience, and Thankfulness. What is to be done by us answerably to God's dealing with us, this was the matter of David's teaching in his converse with others. And thus much of his Endeavour, laid down in the simple Proposition, I will teach Transgressors thy ways.
The second is as it is considerable in the connexion, and that is in the particle then in the beginning of the Verse, Then will I teach. This word then is not exprest in the Original Text in so many Letters, but is necessarily supplied in the Translation, and so necessarily as that it indeed carries the whole weight of the Text without it; and we cannot handle the words already mentioned so fully as we ought to do, unless we take in this with them, which hath made me speak so little of them as already I have done, reserving our enlargements hereunto; Then will I teach; there's a great emphasis in this; and this agen two-fold: First, An emphasis of Order, as it does denote the Consequence of one thing upon another. Secondly, An emphasis of Argument, as it does denote the Motive of one thing to another.
First, This word then, it does carry in it a Methodical emphasis, an emphasis of Order, as it does denote the consequence of one thing upon another. Then, that is, when I shall have received the assurance of pardon to my self in mine own Conscience, and the Grace of thy Spirit restored in their vigour to me; then shall I be ready to teach others the manner of thy dealing and proceeding with poor sinners. And here agen this then may be taken two manner of ways; either emphatically, or exclusively: emphatically, as shewing that then he would be sure to do it; exclusively, as shewing that till then he was unable to do it.
First, To take it emphatically, Then, that is, in that time, and in this order will I do thus and thus; and so we have in it both the Duty, as also gracious Disposition of that Soul which is converted to God, and that is to endeavour the spiritual good and welfare of others, and to make them partakers of the same Grace together with himself. Thus does David engage in this place in his present condition, Then will I teach Transgressors. We have a special command for this in the words of Christ to Peter, Luk. 22.33. When thou art converted, strengthen thy Brethren. For the opening of which words, as also these in this present Text, we must know that there is a double Conversion which the Scripture does hold forth to us, and both of them do call for this practice which we now speak of, in the proportionable imparting and communicating of it to others.
First, There's the Conversion from the state of Nature to the state of Grace; that's the work of Regeneration and the new Creature, wherein we are at first begotten to God, have our eyes opened, and our minds turned from darkness to light, &c. and have the first Principles of Holiness and Goodness put into us: This is done once for all; we are no more now begotten in Grace, than we are in Nature, and 'tis not this which is here meant.
Secondly, There's Conversion from the state of Grace in the decay and gradual abatements, to the state of Grace in its recovery and strength renewed; or from a state of doubting and spiritual desertion, to a state of assurance and spiritual comfort; and this is that Conversion intended especially both of Peter and David, who being converted either of these ways, but especially the latter, were now to strengthen their Brethren. According to which sense, there are two Branches of the Point:
First, That those who are themselves regenerate, are to endeavor the regeneration of others.
Secondly, That those who are themselves restored, are to endeavour to the recovery of others: I will teach Transgressors thy ways, so as to reduce them; and I will teach Transgressors thy ways, so as to restore them: both are considerable of us.
First, So as to reduce them. The endeavour of their first Conversion, this is that which lies upon all those who are themselves already converted, to bring others out of the state of Nature in which they are, not willingly to suffer them to go on, but to stop them therein, and to bring them into a better way, than as hitherto they have walked in. It's the duty, and it is the property of God's Servants so to do. Every Creature has in it a desire to produce the like to it self. Now as it is so in Nature, so it should be also in Grace; a Christian being made partaker of the Image of Christ himself, should both desire and endeavour that others may be changed into the same likeness with him, and to have Christ formed in them.
Therefore it is that which we should all in our places be mindful of, not only Preachers in the Publick Ministry, but also private Christians in their converse one with another, be still doing good in this kind, and be as fruitful as possibly they may be, both for the Honour and Glory of God, the good of their Brethren, especially as any stand in nearer bonds and relation to them; and that as for the first Conversion.
But, secondly, which is here chiefly intended, and which I shall therefore the rather insist on. As to the second kind of Conversion, in restoring upon some miscarriage, or in comforting in case of dejection, and doubt of God's favour, or in admonishing in case of security and presumption. Those whom God has been gracious to themselves, they are to this purpose to be helpful to others. We may for orders sake reduce it distinctly to two particulars: First, Those who are restored to their former estate in Grace, are to help others by way of caution and admonition. Secondly, Those who are restored to their former estate in assurance, they are to help others by way of comfort and consolation: each of these are here intended in this Vow and Promise of Davids.
First, To warn and admonish others, where they are restored to their former Grace; to teach them to take heed that they fall not into such ways themselves. David knew now by sad experience what it was to sin against God, especially with such aggravating circumstances as we have heard he did; and now he was resolved to warn others from doing the like.
And so it is very fitting to be: We see in other matters, in things of the World and the Body, he is counted an unnatural man, who having fallen into a Pit himself, does not give his Neighbours warning of it; and what is he then that does not so for their Souls? Ye know how it was with Dives in Hell, he would have then kept his Brethren from that place; yea, but that should have been done before, it is no place nor time then; if ever it be done at all, it must be done now here in this World: David was resolved here to do so, having felt Hell as it were in his Conscience, he would as near as he could keep all others else out of it, by forewarning them of the danger and perniciousness of the ways of sin, I will teach Transgressors thy ways, viz. In a way of caution.
Secondly, In a way of comfort: Those which are here restored themselves, they should endeavour to restore others: this is the proper meaning of that before of Peter, Luk. 22.33. and it is in a special manner intended here in David's teaching, when he says, he will teach Transgressors. He will teach them, namely, to wait upon thy Goodness, and for thy Comforts in due time to be restored unto them.
The ground hereof is this, Because this is a main end why God bestows such comfort upon any. The reason why God comforts Christians, it is not for themselves only, but for others, 2 Cor. 1.3, 4. Who comforts us in all our Tribulation, that we may be able to comfort them which are in any trouble, with the comfort wherewith we our selves are comforted of God. God bestows nothing upon any Christian meerly for himself, but for the good of the whole Body whereof he is a Member, whether it be in Temporal things, or in Spiritual. In Temporals, thy Wealth is not thine own, but the poor Saints and Servants of God, whom thou art a Steward for: And in Spirituals, thy Grace is not thine own neither, but for the good of the rest of thy Brethren, to whom thou art to impart it, as a good Steward of the manifold Grace of God, 2 Pet. 4.10. God makes some of his Servants to be Conduit-Pipes and Conveyances of his Grace and Goodness to the rest, who if he pleased could do it more immediately in himself.
Now this is a great engagement to them accordingly to be so; and to put this in practise, we should often think with our selves, what have we deserved from God more than others, that we should make us Stewards for them, rather than them for us? And this it should put us upon improvement for their good, and that in either of the particulars which I have now mentioned, whether as to warning them of their danger, or to comfort them in their dejection, or to provoke them to their duty. In a word, to compleat and accomplish this whole work of Christian counsel and advice one to another, and teaching of Transgressors God's ways, as we have it here propounded unto us in the example of the Prophet David. To set home this the more effectually, and to help us herein, we must labour for these Qualifications.
First, Bowels and tenderness of compassion to the necessities of others: He that will be a comfortable person, he must be a pitiful person; he must be apprehensive of others wants, and affected with them, that so he may part with somewhat from himself, and relieve them. The reason why there is so little improvement, is because there is so little commiseration; men mind not, or lay not to heart the cases and conditions of others, and therefore they are no more drawn out for them.
Secondly, Humility and condescention, bearing with the Infirmities of others in this particular. There are many which one would do good unto them, and they will not sometime permit it, they are refractory, and so uncapable of it; but we must herein be willing to conquer all discouragements which we are ready to meet with to save them whether they will or no.
Thirdly, There must be prudence, and spirit of discerning, to know how to speak a word in due season, and to know the particular case and condition of particular persons: That which is one man's meat, is anothers poison; Comfort it would undo some men, if unseasonably administred to them; they are fitter rather for rebuke and sharper handling. Agen, Severity it would undo others, and nip the sproutings forth of Grace in the bud: Therefore we have need to pray to God to bestow upon us a Spirit of Wisdom.
And last of all, A publick Spirit, a Spirit of Edification and Communion; this is necessary for the performance of this duty. A man must come out of himself, and not be wholly and absolutely settled upon his own bottom, that will do good to other men. And thus much of this then in the first sense, as it may be taken emphatically, Then I will, &c.
The second is as taken exclusively; Then, and not till then, as one otherwise unable. David would hereby shew, that unless God did graciously draw near to himself for comfort and restauration of the Graces of his Spirit in him, he should not know how to deal comfortably or effectually with other men: And so there is this in it, That none are so able to be profitable in the Instruction and Consolation of others, as those who have the sense and experience of the same works wrought in themselves. David, if it would but please God to set himself strait agen, and to restore him to his former condition both of Grace and comfort, he then makes no question but he should be able to teach others also, which otherwise he conceived was impossible. And so indeed it is; Experience is the best help in this business, as it is in every thing else: there is no man can speak of Grace or comfort to any purpose, but he that has some workings of them in some measure upon his own Soul. This it has divers advantages in it.
First, Of speaking intelligently: This is a thing very desirable in any man's discourse with others, that he understand the Nature of the thing whereof he discourses. Now this do none better than those who have experience of them: This it informs the Judgment more than any thing else besides, and conduces to the increasing of knowledge, which is most necessary and requisite in a Teacher. 1 Tim. 1.7. The Apostle speaks of some who desire to be Teachers of the Law, understanding neither what they say, nor whereof they affirm; To teach, and yet not to understand, it carries a disparagement with it; now this is prevented by an experience of spiritual comfort, it helps a man to speak intelligently.
Secondly, To speak confidently: He that heareth, speaks constantly, says Solomon; and so he that feels, and has some spiritual savour, he does the like. There's no beating a man out of sense, which holds as well in spiritual things. Take a man that speaks of things by rote, and by hear-say, he is not constant to them, he soon falters and trips about them, and is easily carried about with every wind: but he that has a real experience of them on his own heart, he will maintain them, and hold them good against all contradictions whatsoever. And then confidently, i. e. resolutely and freely. Guilt is a great obstruction to teaching; therefore David desires in this Psalm to be set right first himself, Create in me a clean heart, &c. Then will I teach, &c. for this then it looks as far back as that: Teaching it will stick in a man's Teeth, when his Conscience shall fly in his face, and accuse him of the want of that himself which he teaches others. He cannot so boldly reprove that sin which himself is guilty of, nor perswade to that duty which himself does wittingly neglect: Therefore these two are very happily joined together, Stablish me with thy free Spirit, Then will I teach, &c. as without which he could not do it; it is Then, exclusively, &c.
Thirdly, To speak effectually; this experience it helps to this likewise, when a man's heart and spirit is in the words that come from him, they take a more real impression upon those persons whom they are spoken unto, and God himself does so much the rather concur with his blessing upon them, as we shall see out of the latter clause of the Verse.
The Use of all comes to this, Even to teach us all to labour to attain to this in our selves; not only Ministers, for the accomplishment of our Ministry; but also all other Christians besides for the furtherance of our Christian Communion and Edification one of another, wherein without this we shall be exceeding failing and defective. Then, says David, will I teach Transgressors thy ways of Goodness and Mercy to poor sinners, when I have felt them in mine own Conscience. And so ye have the first emphasis of this particle then, considered as an emphasis of order, and denoting the consequence of one thing upon another, either emphatically or exclusively; emphatically, Then I will do it; exclusively, Till then I shall not be able to do it.
Now the second is an Emphasis of Argument, as it does denote the Motive of one thing to another. And this agen has a double reference with it, either to God himself, or to David. To God himself by way of inducement and effectual perswasion: To David by way of inlargement and strong obligation. If Thou wilt (Lord) do thus and thus for me, then I will for my particular engage my self to Thee to do Thee this service. And agen, If Thou (Lord) wilt do thus and thus for me, then Thou Thy self shalt have this Honour and Glory by it. The first refers to the first part of the Verse, Then I will teach Transgressors, &c. The second refers to the latter part of the Verse, And then sinners shall be, &c.
First, (to speak to the former) this word then in its Argumentative Emphasis refers to David himself, by way of engagement and strong obligation, in the first part of the Verse, Then I will teach, &c. that is, if Thou wilt be pleased graciously to restore me to the joy of Thy Salvation, Then I do vow and covenant to perform this piece of service to Thee and my Christian Brethren more than ever yet I have done, of being fruitful in Christian demeanour and converse with them, taking all occasions that may be to do them all the good that I can. And so there is this in it, That we can in no better way requite and shew our thankfulness for God's goodness to our selves in the sanctifying or comforting of our own hearts and spirits in particular, than by endeavouring what we can that our Brethren may share with us in them. Thus Psal. 16.2. My goodness extendeth not unto thee, O God, but unto the Saints which are on earth. So it appears here in this particular, David has no other way to express himself than by this, Then will I, &c.
And therefore we should all upon the same grounds put our selves upon it: Here's an Argument to inforce and to set on, and to inforce that Doctrine which we prest before in the foregoing handling of the words. That this is all which we can do for God himself by way of recompence, &c. and this as it refers to David by way of obligation and engagement.
Secondly, This word then it refers to God also by way of inducement in the latter clause of the Verse, which we shall come to by and by, Then sinners shall be converted to thee: that is, by thy goodness shewn to me in particular, Thou shalt have more brought in unto Thee, and from hence shalt have greater honour redound to Thy great Name. And so there is this in it, That God's carriage and dealing with some of his people, has a special influence and efficacy upon others; hereby other Transgressors are taught, and hereby others are converted unto him, and the Kingdom of Christ is hereby more inlarged. These words, And sinners shall be, &c. do not only refer to the former part of the Verse, I will teach Transgressors, as the fruit of that, (in which sense) we shall by and by handle it: but both this clause and that together do refer to the Verse immediately foregoing, and others before it, as a consequent upon them, Create in me, &c. Cast me not, &c. Restore unto me, &c. and Then I will teach, &c. For the better clearing of this point unto us, we must know that Christians may be said to teach one another two manner of ways; either by their Instruction, or by their Example: Concerning the former teaching, of that we have spoken before at large. We now speak of the latter, who when he says that upon God's establishing of him, he should be a means of teaching others, he means not only by his Doctrine, but also his Person; he should teach them objectively, as being a pattern of God's Goodness, and Mercy, and Loving-kindness to the sons of men, as the Apostle Paul expresses it of himself, 1 Tim. 1.16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should hereafter believe on him to everlasting life. And so 2 Tim. 2.10. Therefore I endure, &c. But these things I cannot now insist on, I only give you an hint of them. And so I have done with the first general part of the Text, which is David's promised endeavour, Then will I teach, &c.
The second is his expected success hereupon, And sinners shall be converted unto thee. These are two things in themselves, teaching and converting, neither do they always and infallibly go together in the same persons: but yet here in this Text they are conjoined, and in David's own expectation he made account that whiles he taught transgressors, sinners would be converted to God. And so we may observe thus much, how God does graciously in his Providence order the Conjunction of those two together. Where there is faithful and conscionable Teaching, there will be more or less, some or other converted: this we gather from David's supposition, and confident expectation in himself; and it is further clear from divers instances both in Scripture and other examples which confirm it to us.
And why? For it is God's own Ordinance, and he hath appointed nothing in vain, Isai. 55.10, 11. As the snow and the rain, &c. So the word that goeth out of my mouth shall not return to me void, but it shall accomplish that which I will, and prosper in what I send it to.
This is therefore for the encouragement of those which are called to this work; private Christians in their mutual instruction one of another; and so also Ministers in their instruction of their people, that their labour shall not be in vain in the Lord; but some or other, at some time or other, will be the better for them. We learn also hence, That Christian Conference is a Converting Ordinance, and a means which God has sanctified for the gaining of Souls. Hereby Paul gained Onesimus, in prison, and those that sailed with him in the Ship, as it it is probable some of them, &c. And therefore we should be fruitful in it: We should not neglect dropping of good to others, we may hereby do them more more good than we are aware of, &c. It is true indeed, that the Appearance of this success is a little various and uncertain: Various in regard of the persons, and various also in regard of the time, that so we may take this point in the true and right understanding of it, and not mistake it.
For the Persons: First, They are not always those whom we may rather expect it from. Those who have most of the Teaching, have not always most of the Conversion; and those whom the greatest pains is taken about for the doing of them good, do not get the greatest good by it: Therefore perhaps it is not impertinent to observe a variation in the expression here in the Text, I will teach Transgressors, and not they, but Sinners shall be converted; even others than those who were immediately taught by him. There's nothing more ordinary than for a Minister to bestow his pains chiefly and principally upon such a particular people; but it may be others which come in but by the by, go away with the Success: As the Sparks in the Smiths Shop, they fly out into the Streets; and as it is said in the Gospel, none of those men which were bidden partake of the Supper, Luk. 14.24. Even so is it sometimes here: But though they do not, yet others do it in stead of them, and so some good is done; which may serve to satisfie those who are imployed in these things, as no losers by them.
Agen, further, As for the persons, so for the time, there's a variety there also. Those who are not converted at one time, it may be they are at another; and that Word which does not take in the hearing of it, yet it may take some years after, when either some other Ministry, or some Providence shall stir it up. We have not presently an apparent discovery or account given unto us of all whom we do good unto: There are many secret Converts, who profit under a Man's Labours, and yet do not acquaint that person with it whom they profit from; but this is that which we may be staid withal, That for the general some good shall be done.
And this should further encourage us in the Work against all other Discouragements whatsoever, that however the World may receive us, and entertain us, and carry themselves to us, yet God shall be glorified by us. This one Consideration of Sinners being converted to GOD by our faithful Endeavours, it may swallow all other Troubles and Hindrances besides. Now this is that which is here propounded unto us.
Agen, further, From this Connexion, And Sinners shall be converted; we see here what further is the main scope of a faithful Teacher, and that is Conversion; That is that which he looks to in his Teaching; and so ought to be lookt after by him: David when he makes mention of the one, he adds to it the other, as most proper appurtenance.
And indeed this is the main end and scope of it; and it directs to the manner of Preaching, not to tickle and please mens fancies, but to convert their Souls. It is the part of a wise man in his undertaking of any Work, to have an eye to that which is the Work which he is directed unto. This in matter of Teaching is Conversion; and so consequently it is that which we should chiefly aim at in it: That is the best Preaching which attains to the end of Preaching, and that is the winning and gaining of mens Souls.
And then further, Observe also the Addition, It is of gaining Souls to GOD, Sinners shall be converted to Thee: To THEE Emphatically. It is not to convert others to themselves, and to draw Disciples after them, as it is Act. 20.30. It is not to daub, and cologue, and insinuate, barely and uncertainly, and to work themselves into Peoples Affections, that they may be admired and cried up in the World as none but they, to gain a Party, and to promote a Design, &c. and to make Merchandise of the Word of God, as the Apostle speaks: Teaching it was never ordained for such a purpose as this; These things are not the Work of a Teacher; No, but the perfecting of the Saints, and the edifying of the Body of Christ; To open Mens Eyes, and to turn them from Darkness to Light, and from the Power of Satan to God, as it is exprest in Act. 26.10. It is not that Sinners may be converted at random, but converted to this, that is, to GOD Himself: That is another thing which is here very punctually declared unto us.
And then agen yet further, Observe somewhat from the Variation of the Expression; In the former Clause it is said, I will teach Transgressors; but it is not said in the next Clause, I will convert Sinners: No, but impersonally, and in the passive, Sinners shall be converted. To signifie thus much unto us, That though we are to use the Means, yet the Success of it lies not in our selves, but somewhere else. It is we that may Teach Men, but it is GOD only who can convert them, and change them, and work upon their Hearts. As it is He whom they must be converted to, so it is He also whom they must be converted by; and accordingly all our dependance it must be upon Him for this purpose.
Lastly, In that mention is here made of Conversion, we see hence that there is such a thing in reality as this indeed is, and such as every one must find in himself. For as much as all Men by Nature are Sinners, therefore all Men, whosoever they be, if ever they will be that which they should be, they must have the experience hereof in themselves; Sinners must be converted to GOD. And what is that? Namely, To have a through change wrought in their whole Heart, breaking forth in their Lives and Conversations, to be renewed both in their Spirit and Life. This is Conversion.
There are many which scoff at this work, and at this Name of it. Conversion, they look upon that as a fond and unnecessary Business; but those who know themselves aright, they know also that there is no subsistence without it; that except they repent and be converted, they cannot be saved.
Therefore let us make this Use of it, to endeavour to find it in our selves; and that more particularly as a fruit of those means of Grace which God vouchsafes unto us: We should labour to find Conversion to follow upon Teaching; that as God gives us larger opportunities, so our selves be the better for them, or else they will at last prove but as so many greater Aggravations against us: Not to be Hearers only, but to be Converts; and thereby as to promote the good of our own Souls, so to encourage the labour and pains of those that are set over us in the Lord, that it may not be fruitless amongst us. That is the second general, The Success, That Sinners, &c. And so much also of this Thirteenth Verse.