Lectures Upon Psalm 51, Part 7 · Lecture 104
Lecture CIIII. On Psalme 51.6. Novemb. 25. 1628.
NOvv it followeth that wee proceed unto the grounds and reasons of the Doctrine. That it is so, we have heard it proved sufficiently; but now, why it is so, yea why it must needs be so, that whatsoever goodnesse, whatsoever soundnes of knowledge is in any man, must be ascribed wholly to Gods grace, and nothing to man himselfe, that remaineth to be enquired into. And we shall find in the holy Scriptures, two principall reasons given of this; the one of them respecteth man, and the other the Lord himselfe.
Reason 1For the first. Every man by nature is not onelyonly utterly void of all true goodnesse, of all sound knowledge and understanding, but unable also, either to doe anything that might move God to give him his grace, or to desire it, or to receive and accept of it, when it pleaseth the Lord to offer it unto him; or to withstand and repell it when God is pleased, thereby to enlighten and convert his heart. For in all these respects, hee is neither better nor worse then a dead man. Thus speaketh the holy Ghost, not only of such as have bin notorious and grosse sinners, of such as by their lewdnesse, may be thought to have extinguished in themselves, that light and goodnes that was in them by nature. Such a one was the prodigall, of whom his father saith, Luk. 15.24. This my sonne was dead. And those widowes the Apostle speaketh of, 1 Tim. 5.6. She that liveth in pleasure (in wantonnesse he meaneth as appeareth ver. 11.) is dead while she liveth. But of all naturall men indefintely the Holy Ghost speaketh so, Let the dead bury the dead, saith our Saviour, Matth. 8.22. Even of them that God loved before all eternity and ordained unto life, the Holy Ghost speaketh thus. The elect Ephesians were dead men by nature, Ephes. 2.1. And the elect Colossians were dead men by nature also, Col. 2.13. Yea of them that have beene most civill and morall men, that have lived most unblameably, in whom the light of nature and the remnants of Gods image that any naturall man can have, did most abound, even of them (I say) the Holy Ghost speaketh thus; that in their naturall estate they were no better then dead men. Such a one was Paul who though before his conversion he had lived most civilly and his life touching the righteousnesse which is in the law had beene blamelesse, as himselfe speaketh, Phil. 3.6. yet was he before his conversion but a dead man, For you shall find hee putteth himselfe in that number, Even when we were dead in sinnes, saith he, Ephes. 2.5. Of all men (you see) it is said that they are by nature not onelyonly halfe dead, as the man that went from Ierusalem to Iericho and fell among theeves, as Luk 10.30. but stark dead. And therefore the worke of our conversion is called by the Holy Ghost not the healing of a wounded man, or the curing of a sicke man, but the giving of life unto, and raising up of a dead man. God when wee were dead in sinnes hath quickned us, and hath raised us up, saith the Apostle, Ephes. 2.5, 6. It was certainely a mighty worke of Christ, when upon his saying to the Leper, Matth. 8.3. Bee thou cleane, immediatly his Leprosie was cleansed. But it was a farre mightier worke of Christ when upon his saying unto Iairus daughter, Matth. 5.41, 42. Damsell (I say unto thee) arise, straightway the damsell arose and walked. And such a mighty worke of Christ as this, is the conversion of every man. To every soule before it can be converted the Lord by his mighty voice saith as you read, Ephes. 5.14. Awake thou that sleepest, that is to say, the sleepe of death, Psalme 13.3.) and arise from the dead and Christ shall give thee light. The dead shall heare the voice of the Sonne of God (saith our Saviour, Iohn 5.25.) and they that heare shall live. Certainely we are all by nature dead in trespasses and sins; and our conversion is a reviving and raising up of one that was dead; and if a dead man hath any power at all, to further his owne resurrection, then may it bee granted that there is in a man by nature, some power to further the worke of his owne conversion; but not els.
I know well,Object. what is objected against this reason that there can bee no strength in it. 1. Because it is taken from such sayings of the Holy Ghost, as are not proper but similitudes onelyonly, figurative and borrowed speeches, and that from similitudes nothing can bee taught or concluded demonstratively. 2. That the meaning of the Holy Ghost in these speeches cannot be to teach that the naturall man is in all respects like unto a dead man, because it is evident every naturall man hath some life left in him.
But unto this I answer,Answ. First, That the similitudes and borrowed speeches that the Holy Ghost useth in the holy Scriptures, are profitable to teach and to convince also; As the Apostle speaketh of the whole Scripture, 2 Tim. 3.16. All Scripture is given by inspiration of God and is profitable for Doctrine, and foreign for convincing too Yea and doctrine may be as substantially confirmed, and any errour as strongly improved and convinced by those places of holy Scripture as are set downe in similitudes and borrowed speeches, as by any other; so that those similitudes be not strained beyond the scope and intent of the Holy Ghost, in using and applying of them; yea the doctrine of salvation is more clearely and convincingly taught unto the faithfull in sundry of the Scripture similitudes and parables, then in any other place. Therefore the Lord speaketh of this as of a great favour and mercy vouchsafed unto his Church, that he hath in his Word taught us by similitudes. I have also spoken by the Prophets, (saith hee, Hos. 12.10.) and I have multiplied visions, and used similitudes, by the ministery of the Prophets. He taught them many things by parables, and said unto them in his doctrine, saith the Evangelist of our Saviour, Mar. 4.2. He used similitudes and parables much in his ministery, and hee taught them doctrine by parables. And when he had taught Nicodemus this very doctrine, that we have now in hand, Ioh. 3.3. (the doctrine of the conversion of a man the necessity of it, and the manner of it) by a similitude and figurative speech borrowed from our naturall generation (a similitude which men now a daies can as ill abide should be pressed in the handling of this doctrine, as they can this of a naturall mans being dead in trespasses and sins) hee sharply reproveth him, ver. 12. for his blockishnesse and frowardnesse in not understanding and beleeving this truth, that was taught him in so plaine a manner and by so familiar a similitude. If I have told you earthly things (that is this heavenly and necessary Doctrine in an earthly manner by an earthly similitude) and ye beleeve not, how shall ye beleeve if I tell of heavenly things? If I should teach you, in a more heavenly manner. And surely I am afraid Christ will bee as angry with many now a daies, as he was then with Nicodemus that will not beleeve man is by nature utterly void of freedome of will, to further the work of God in his conversion, though the Lord have so often taught it us in his Word in this earthly manner, by these plaine and sensible comparisons and said that we were all by nature dead in trespasses and sinnes; that our conversion is a regeneration, a new creation, a resurrection from the dead, yet they will not beleeve it.
Answ. 2.Secondly, Whereas they say that the naturall man is not in all respects like unto the dead man, for it is evident there is some life left in him. I answer, That he hath indeed some life. The very light of nature which every man hath is a kind of life. And so the Evangelist speaketh, Iohn 1.4. In him was life, and that life was the light of men. The Ability that the naturall man hath to doe sundry things that are morally good (the Gentiles doe by nature the things contained in the law, saith the Apostle, Romanes 2.14.) argueth there is some life in him. A naturall life I confesse▪ he hath as well in his soule as in his body whereby he is able to live unto himselfe and unto men; but spirituall life whereby he might live unto God, he hath none at all. In respect of any ability is in him, to further his owne conversion, of any ability to do, or think, or desire any thing that is truly good and pleasing unto God, of any freedome of will to accept of Gods grace in Christ when it is offered to him in the Gospell, in respect of this spirituall life (I say) he is starke dead. Hee is utterly alienated from the life of God, as the Apostle speaketh, Ephes. 4.18. For every imagination of the thoughts of his heart, is onelyonly evill continually, as the Lord speaketh, Gen. 6.5. No man hath any jot of spirituall life in him till he be regenerated, till Christ dwell in his heart by faith. The life which I now live in the flesh, (saith the Apostle, Gal. 2.20.) I live by the faith of the son of God. And Heb. 10.38. The just shall live by saith. And in respect of this want of all spirituall life, the naturall man is truly said to be dead in trespasses and sinnes; and the man that is converted is truly said by the Apostle, Rom. 6.13. to be made alive from the dead. And this shall suffice to be spoken of the first reason and ground of the Doctrine, The conversion of a man is to bee ascribed wholly unto God, there is nothing in man himselfe to further or helpe forward this worke, but that which the Scripture speaketh to abase and vilifie man, may be applied to this case principally. Cease ye from man whose breath is in his nostrills (saith the Prophet, Esa. 2.22. talke no more of his abilities, put no confidence in any thing that is in him) for wherein it he to be accounted of? And 40.17. All nations before him (in this case especially) are as nothing, and they are counted to him lesse then nothing, and vanity.
Now the second reason and ground of the Doctrine,Reason 2 respecteth the Lord himselfe. For if we will consider the hand that the Lord hath in the worke of mans conversion we shall easily discerne good reason why this work must needs bee wholly ascribed unto the Lord and neither in whole nor in part unto man himselfe.
For first,Object. If any man shall say, It is absurd and against all reason to say that the grace of God in mans conversion is so powerfull as it admits no other resistance.
I will answer him,Answ. It is not absurd, it is most agreeable to reason, because the power of God (who is the doer of this mighty worke) is such as no man can withstand. If God be pleased to shew his power in this worke who shall resist it? I will worke and who shall let it? saith the Lord, Esa. 43.13. Hee doth according to his will (saith the Prophet, Daniel 4.35.) in the army of heaven, and among the inhabitants of the earth, and none can stay his hand.
Yes (say they) it is not to be doubted but the power of God is irresistible;Object. but God is not pleased to shew his almighty power in the conversion of a man, but to worke it onelyonly by his Word, and by the sweet motives and perswasions that are contained in it.
But to this I answer,Answ. Yes God sheweth and exerciseth his omnipotent power in the conversion of a man, as much as ever he did in any other of his most mighty and miraculous workes. When a strong man armed keepeth his pallace (saith our Saviour, Luke. 11.21, 22.) his goods are in peace, till a stronger then hee come upon him, and overcome him. Certainely while we were in our naturall estate, Satan like a strong and armed man had us in his possession, if a stronger then he had not come, if the Lord himselfe had not shewed his almighty power in delivering us, wee had never beene converted any of us. Therefore the Apostle saith, 2 Pet. 1.3. that God by his divine power hath given us all things that pertain… to life and godlinesse. True grace was never wrought in any, but by a divine power. Yea the Apostle plainely telleth us, Ephesians ….19, 20. that no man is brought unto true faith, but by the working of Gods mighty power; yea hee calleth it the exceeding greatnesse of Gods power that worketh faith in a man; yea he saith God sheweth and exerciseth no lesse power in this worke, then hee did in raising Christ from the dead. And therefore the grace of God in mans conversion must needs bee most powerfull, there is great reason (you see) for it, why it should bee so.
Secondly,Quest. If any man shall aske me a reason for this, Why God should give the meanes of grace to one, and deny them unto another, why to one that enjoyeth the meanes hee should give effectuall grace to profit and bee converted by them, and not unto another; why hee should give the meanes and grace to such as have beene worse men, and denie it to such as have beene nothing so bad.
I answer,Answ. That if we would but consider who it is that doth thus, and why he doth it we shall find great reason for it.
For first, The Lord that doth this, is a most absolute soveraigne, and hath a supreame and independant power to dispose of his owne gift, as seemeth best unto himselfe. Is it not lawfull for me to doe what I will with mine owne? saith the Lord of the vineyard, Mat. 20.15. In respect of this his sovereignty it is that Elihu speaketh thus to Iob, Iob 33.13. Why dost thou strive against him? for hee giveth not account of any of his matters. As if he had said, Hee is not bound to give a reason of any thing that he doth, and therefore it is madnesse for man to wrangle or murmur against any of his doings. In respect of this his sovereignty it is not possible the Lord should do wrong unto any of his creatures. Who hath enjoyned him his way? (or prescribed him a law and rule to worke by, saith Elihu, Iob 36.23.) or who can say, thou hast wrought iniquity? If God should have denied the meanes of grace or in giving the meanes should have denied grace to profit by them, to all men he had done them no wrong at all. For who hath deserved that hee should doe this for him? Nay who hath not deserved the contrary? Who hath first given unto him, and it shall bee recompensed to him againe, saith the Apostle, Romanes 11.35? In respect of this absolute sovereignty of the Lord, he hath no other rule to guide him, nothing at all to move him, to give the meanes of conversion, or the grace of conversion unto any, but onelyonly his owne holy will, and good pleasure; according to that of the Apostle, Romanes 9.18. Hee hath mercy on whom hee will have mercy, and whom hee will, hee hardeneth.
Secondly, Consider why God doth thus, why hee doth not give this effectuall grace to profit by the meanes of grace to all men, but to a few in comparison; why hee denieth this mercy to such as may seeme most worthy of it, and vouchsafeth it to them that are most unworthy, and you shall see great reason in it. Surely the Lord doth this, that hee might make that free grace and mercy of his towards his elect, the more glorious and the more admirable. For as it is certaine that the maine end the Lord hath aimed at in all his counsels and in all his workes is his owne glory. The Lord hath made all things for himselfe, saith Solomon, Proverbs 16.4. All things were created by him, and for him, saith the Apostle, Col. 1.16. So a secundary end the Lord hath aimed at in all his counsels and workes, is the happinesse and glory of his elect. All things are for your sakes, to further and increase your happinesse, saith the Apostle to the faithfull, 2 Cor. 4.15. And as the glory that God hath principally sought and aimed at in all his counsels and workes is the glory of his mercy. Hee delighteth in mercy, saith the Prophet, Mic. 7.18. Hee hath predestinated us to the adoption of children by Iesus Christ unto himselfe (saith the Apostle, Ephes. 1.5, 6.) according to the good pleasure of his will: to the praise of the glory of his grace. So even in his denying of the meanes of conversion and the grace of conversion to many people hee hath had respect to this, even to glorifie his mercy, the more towards his owne people. The Apostle telleth us, 2 Thess. 1.10. that at the day of judgement God shall bee made marvellous in all them that beleeve. As if hee had said, His mercy toward the faithfull in electing them to life, in redeeming them, in calling them effectually, in justifying, and sanctifying them, shall bee admired and wondred at by men and Angels at that day. When they shall see how many God hath denied this mercy unto, yea to how many that were in many respects farre better then themselves, then will this mercy of God towards them seeme (as it is indeed) admirable in their eyes. If this mercy had beene universall to all men, God could not have beene so glorified in it in this world, if the Lord should have given this grace or meanes alike to all men; the glory of his speciall mercy and free grace had not beene so manifested as in this it is. Thus the Apostle speaking, Romanes 9.22, 23. of the vessels of wrath fitted to destruction, and of the ends that the Lord aimed at and had respect unto in it; hee doth not say that hee did it onelyonly to shew his wrath and to make his power knowne upon them; but that the Lord even thereby might make knowne the riches of his glory upon the vessels of mercy. The reprobates are fitted to destruction, effectuall grace is denied unto them; that the riches of Gods grace and mercy towards his elect to whom hee vouchsafeth both, might be set forth the better by this comparison and glorified the more. And this was the true cause of that joy our Saviour expressed, Luke 10.21. In that houre (saith the Evangelist) Iesus rejoyced in spirit, and said, I thanke thee ô father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent and hast revealed them unto babes. Did hee rejoyce in the judgement of God upon the wise and prudent? No verily, but so farre forth onelyonly as it served to set forth the mercy of God towards those babes. This made him to admire and magnifie the mercy of God towards those babes so much the more, when he considered what manner of persons that mercy was denied unto; when he considered that it was no common, but a rare mercy that God had vouchsafed unto them.