Lectures Upon Psalm 51, Part 7 · Lecture 114
Lecture CXIIII. On Psalme 51.6. Mar. 31. 1629.
Vse 3.IT followeth that we proceed to the third and last use of the Doctrine, which serveth to teach us how to judge of, and to be affected with our owne sins, that professe our selves to be the people of God, and in the estate of grace. And this is an use of as great, if not of greater importance and necessity, then either of the former were. In the two former, wee were taught how to be affected with the state and condition of other men; in this we are to be taught, how to be affected with our owne doings. And as it is an use of great necessity at all times, so never of greater then at such a time as this is; And that in these two respects. First. Because we all know, that we have cause dayly to expect an evill day, a day of great triall and affliction, wherein it standeth us upon, to have all our evidences in a readinesse, and to take to our selves the whole armour of God, that we may be able to stand in it, as the Apostle speaketh, Ephesians 6.13. And Secondly. Because it is a time wherein all of us by the custome of our Church, are to renew our covenant with God at his holy table; and no Doctrine we can heare, is more fit and effectuall to prepare as thereunto, then this that teacheth us how to be affected with our owne sins. And I am now to direct my speech, not to such of you as have only a forme of godlinesse, but deny the power thereof, (such as I feare the greatest number of you are, to whom my brother spake worthily the last day out of 2 Timothy 3.5.) which will needs have a forme of godlinesse, they will be Christians, and have as good a part in Christ and his merits as the best, they will be Protestants, they will professe a love to the word they would not for any thing be kept from the Sacrament, at this time especially; But that Christ, or his word, or the rules of religion, which they professe, should have any commanding power, to restraine them from any sin they have a mind to, bee it never so grosse, from swearing, from drinking, from filthinesse, or any other sin, that they deny, that they scorne as an intolerable slavery and bondage, and cry out of it, as Psalme 2.3. Let us breake their hands asunder, and cast away their cords from us. To these men I say, I have nothing to say at this time, but with them to thinke well of that which my brother spake the last day touching their estate. But to you (beloved) I am to direct my speech at this time, that have more then a forme of godlinesse, that have felt the life and power of it in your owne hearts, to every one of you, that can say with David here unto the Lord out of the feeling and experience of his owne soule. In the hidden part thou hast made m…e to know wisedome. To every one that is such, I have two words of exhortation to speake from the Doctrine that you have heard. 1. Be thou (above all men) most afraid to fall into any sin for the time to come. 2. Be thou (above all men) most humbled for the sins that (since thou wert in this estate) thou hast fallen into.
For the first. No man hath so great cause to bee afraid to sin, as the child of God, as the regenerate man hath. O feare the Lord, ye his Saints, saith David, Psalme 34.9. As if he had said, Though you be his Saints, in the state of grace, and in his favour, yea, because yee are his Saints, in his favour, and in the state of grace, therefore you must feare him; none have more cause to feare him then yee. But to speake distinctly of this point, I will shew you 1. How farre forth this feare of sinning must extend. 2. Reasons why the regenerate, the child of God hath more cause to feare sin, then any other man.
For the first. The extent of this feare is to be observed. 1. In the object of it, the kinds, and degrees of sin that we must be afraid of. 2. In the continuance and durablenesse of it.
For the first of these (for the helpe of your understanding and memory) you shall see it in seven degrees.
First. The child of God hath cause to be afraid of falling into grosse and scandalous sins; As Ioseph was, when he was strongly tempted to adultery, and might have committed it most secretly, and securely, yet he durst not doe it. How can I doe this great wickednesse (saith he, Genesis 39.…) and sin against God? And David when hee was as strongly tempted to take revenge of his mortall enemy, and had such opportunitie also, as flesh and bloud would never have let slip (insomuch as Saul himselfe wondred at it, 1. Samuel 24 18, 19.) yet hee durst not doe it. And why durst he not doe it? Was it out of basenesse of mind, because he was a coward? No, no, he was as valiant a man, as ever drew sword. Why then durst hee not doe it? Surely hee durst not sinne, nor doe that that would so offend God. Who can stretch foorth his hand (or offer to doe such a thing, saith he, 1 Sam. 26 9.) against the Lords annointed, and be guiltlesse? These were grosse sins you will say, and he can be no better then an hypocrite, that is not afraid to doe such things.
I say therefore secondly. If thou be Gods child, be thou afraid to do the least thing that might offend God. Daniel was afraid of the Kings meat. Dan. 1.8. Because it was such as God in the ceremoniall law had forbidden, he knew it would have defiled his conscience.
Nay thirdly. If thou be Gods child, be thou afraid to do any thing that thou seest cause to doubt thou shalt sin and offend God in doing it, He that doubteth, is damned if he eat, saith the Apostle. Rom. 14.23.
Nay fourthly. If thou be in the state of grace, thou hast cause to be afraid, not only to speake amisse, but even to thinke evill, to offend God in the very thoughts of thy heart. Beware that there be not a thought in thy wicked heart (saith the Lord, Deut. 15.9.) saying, the seventh yeere, the yeere of release is at hand.
Fiftly. If thou be a Christian, thou hast cause to be afraid of doing good duties loosely, perfunctorily, carelesly. Serve the Lord with feare, saith David. Ps. 2.11.
Yea sixtly. Thou hast cause to be afraid even of standing at a stay, and not growing better under the means of grace. Worke out your own salvation (saith the Apostle, Phil. 2.12.) with feare and trembling. As if he should say, If the worke go not forward, if it be not forwarder then it was many yeares since, you have cause of feare and trembling, even for that.
Nay seventhly and lastly. If thou be Gods child, be thou afraid to do any thing that thou seest is of evill report, and will cause thy religion and profession to be evill spoken of, though thou know never so assuredly, that the thing in it selfe is not sin, but lawfull enough. Dare any of you having a matter against another (saith the Apostle, 1 Cor. 6.1.) goe to law before the unjust, and not before the Saints? Yea why not I pray you, might some of them have said? What sin, what unlawfulnes is there in that? Hast thou not taught us, Rom. 13.1.4. that the law and magistracy is ordained of God for our use and benefit, whatsoever the man be that executeth it? And didst not thou thy selfe seeke the benefit of law before an unbeleever, when thou didst appeale unto Caesar, Act. 25.11. Yes might the Apostle say, But though the thing in it selfe be never so lawfull, yet because it exposeth your religion to the scorne and reproach of the unbeleevers, you that feare God may not dare to do it, saith he. All things (all such kind of things as he there speaketh of) are lawfull (saith the Apostle, 1 Cor. 6.12.) but all things are not expedient. Though the thing be never so lawfull, yet if thou see cause to think that hurt will come of it, thou must be afraid to do it. You see in these seven degrees, how tender hearted, how cautelous, and precise the child of God had need to be. The Prophet calleth them, Esa. 35.4. such as are of a fearefull heart, and you see they have just cause to be so.
But how long must they be so, will you say? (which is the second thing I told you was to be observed in the extent of this feare) Surely so long as we live, we have cause to nourish this feare in our selves. My son (saith Solomon, Prov. 23.15.17.) let thy heart be in the feare of the Lord all the day long. And the Apostle, 1 Pet. 1.17. Passe the time of your sojourning here (all the time of your life) in feare.
Object.If any man shall object. How can this be? Seeing the Apostle saith of the faithfull. 2 Tim 1.7. God hath not given us the spirit of feare. And Rom. 8.15. We have not received the spirit of bondage to feare againe, but the spirit of adoption, whereby we cry, Abba, father. As if he had said, Before we beleeved in Christ, we were indeed subject to much feare, but now wee have received another spirit, and are freed from those feares. And the life of a Christian is the greatest bondage and slavery in the world, if he must be alwayes of so fearefull an heart.
Answ.To this I answer, That to live continually in a slavish feare of Gods wrath, is indeed a great bondage. Feare hath torment, saith the Apostle, 1 Iohn. 4.18. That which the Apostle saith of worldly and carnall sorrow, 2 Cor. 7.10. may bee said also of worldly and carnall feare. The feare of the world, worketh death. And from this feare, the faithfull are freed. But it is no bondage, no enemy to the comfort of a mans life, to live in a continuall feare of sinning, of offending and angring our heavenly father. The Churches walking in the feare of the Lord (Actes 9.31.) and in the comfort of the holy Ghost, were multiplied. As if the Evangelist had said, This feare is no opposite, but a great helpe and furtherance unto true comfort. Happy is the man that feareth alwayes, saith the holy Ghost. Prov. 28.14. As if he should say, It is an happines to a man to feare thus.
But what reason can be given (will you say) why the child of God should be more afraid to sin then any other man? Which is the second generall point I propounded to handle in this first exhortation.
To this I answer. There be two principall reasons of it.
First.Reason 1 Because God will beare lesse with them when they sin, and deale more severely, and sharply with them, then with any other in this life. Beware of him (saith the Lord, of the Angel of his Covenant, whom he sent to conduct his people to the land of promise, Exod. 23.21.) and obey his voice, provoke him not, for hee will not pardon (nor winke at) your transgressions. Such sins as carnall men go cleare away withall in this life, and never sinart for, if Gods child commit them, he may not hope to do so. You only have I knowne (that is, chosen to be mine owne, and loved with a speciall love, saith the Lord to his people, Amos 3.2.) of all the families of the earth, therefore will I punish you for all your iniquities. Them whom he knoweth best, and loveth best, can have least hope of all other men to escape his correcting hand when they sin against him. The Lord thy God is a jealous God, among you, saith Moses, Deut. 6.15. And a small thing you know will much offend a jealous husband; he cannot abide the least shew of neglect from his wife. A sharp and heavy judgement we know fell upon the faithfull Corinthians, even for going carelesly, and unpreparedly to the Communion. For this cause (saith the Apostle, 1 Cor. 11.30.) many are sicke and weake among you, and many sleepe. O how often shall I put you in mind of this place, before you will beleeve it, and be moved by it? And as the Lord is sooner provoked to anger by the sins of his owne children, then of any other men; so is his anger wont to be hotter, and his corrections sharper on them, then on any other. When the Lord saw it (saith Moses, Deut. 32.19. that is to say, that his own people fell to idolatry, and other their grosse sins) he abhorred them, because of the provoking of his sons, and of his daughters. As who would not take the contempt, and indignities that are done to him by his owne children, a great deale worse, then from any other man?
Secondly.Reason 2 The child of God hath more cause to be afraid of sinning, then any other; because, as we know the more any man hath, the more fearefull he is to runne into the danger of the law; so the child of God having more to loose then any man in the world hath besides, hath even in this respect, more cause to bee afraid of offending God, then any other man hath. Why (will you say unto me) what meane you by this? What hath he to loose more then any other man? I answer. Every child of God hath received (above all other men) three inestimable jewels from God, which by sinning against God, he is in danger to loose.
First. He hath the spirit of adoption, which assureth him of his peace with God, and that he hath his favour, which maketh him able to call God father, & to go to him with boldnes in all his necessities. We have received the spirit of adoption (saith the Apostle. Rom. 8.15.) wherby we cry, Abba, father. In Christ we have …oldnes and accesse with confidence, saith he, Eph. 3.12. Now this is such a jewell as he would not loose for al the world. Thy loving kindnes is better then life saith David, Psal. 63.3. And this he knoweth he is in danger to loose if he give himself liberty to sin. Indeed his adoption, and son-ship and birth-right is of a stronger tenure. The servant (saith our Saviour, Ioh. 8.35.) abideth not in the house for ever, but the son abideth ever. Yet may he by his sin utterly loose this fruit and operation of the spirit of adoption, he may loose the assurance of his fathers love, his peace, his joy, his accesse with boldnesse; and that not only by grosse and scandalous sins, but even by his carelesnesse, and negligence and carnall security; as we see in that example of the Church. My well-beloved had with-drawne himselfe and was gone, saith she, Cant. 5.6. And of this uncomparable losse, the Church hath ever had many wofull examples.
Secondly, He hath received the spirit of sanctification, whereby there is an holy change wrought in his whole spirit and soule and body, as the Apostle speaketh, 1 Thess. 5.23. whereby he is made a vessell unto honour, sanctified and meet (as the Apostle speaketh, 2 Tim. 2.21.) for his masters use, and prepared unto every good work. Now he setteth as much store by this jewell as his life, Psal. 51.11. Cast me not away from thy presence, take not thy holy spirit from me, and he may loose the comfortable sense and the vigour and operation of it, and bee strucken with such a dead palsy in his soule, as he shall have little or no use of that life of grace that is in him. And this losse he may come to, not onelyonly by giving liberty to himselfe in grosse and scandalous sins, but even by his carnall security and carelesse neglect of the meanes whereby he might grow and increase in grace. Quench not the spirit (saith the Apostle, 1 Thess. 5.19.) despise not prophesyings; even by despising of prophesyings, the spirit may be quenched.
Thirdly and lastly, He hath received a greater Iewell then either of these, he beareth Gods owne name. And as it is said of the Apostle, Act. 9.15. that God had appointed him to beare his name before the Gentiles; So it is said of all the faithfull also, Phil. 2.16. that they hold forth unto men (by their profession and example) the word of life. The Lord hath committed unto us that are his children, his holy name and religion to keepe; and that with a charge that we should so hold it out to the world, by our holy example, that we may gaine honour to it. And that charge which the Apostle giveth to Timothy, 2 Tim. 1.14. (though it be chiefly given to us Ministers yet) it is given of God also to every faithfull man, That worthy (that noble and excellent) thing, which is committed unto thee, keepe by the Holy Ghost which dwelleth in us. Spartam quam nactus es, hanc orna, Grace that holy religion that thou professest, hold it out so that it may bee the better thought of, and have the more honour even for thy sake. For though it lie not in mans power to add any thing, to the honour of Gods name and religion or to make it greater in it selfe, yet with men certainly they may by their holy profession, and good example make it much greater and more honourable, then otherwise it would be. Paul was confident, Phil. 1.20. that Christ should be magnified in his body, whether he lived or died. And of the poore servant he saith, Tit. 2.10. that by his holy life he may adorne the doctrine of Christ, and make it more beautifull and amiable in the eyes of men. In which respect the Apostle speaking of certaine brethren, that were the messengers of the Churches he calleth them, 2 Cor. 8.23. the glory of Christ. These so held out the word of life in their whole profession and conversation, that they were even a glory to Christ, they made him and his religion more honourable and glorious in the Church, then otherwise he would have been. This is such a dignity as the child of God would not forgoe for all the world; the credit and honour of Gods holy name, and religion which he doth professe, is dearer to him then his life. It were better for me to die (saith the Apostle, 1 Cor. 9.15.) then that any man should make my glorying void. And what was his glorying? Surely that he had so carried himselfe in his whole conversation, that the Gospell received no blemish, but honour by him. See how earnestly David prayeth against this, Psal. 69.6. Let not them that wait on thee, ô Lord God of hosts be ashamed for my sake; & he repeateth it againe, Let not those that seek thee, be confounded for my sake, ô God of Israel. As if he had said. O keep me from doing that that may cause thy people to hold downe their heads for shame, because of the discredit I have brought upon religion. Now this comfort, this glorying the child of God shall utterly loose if he fall into scandalous sins. Such sins of Gods people, bring shame and reproach upon the Gospell, they cast dirt and dung upon Gods holy name and religion, and make it contemptible and loathsome in the eyes of men. Yea the more note any man hath been of for piety the more will his sins make men to loath religion. So the Lord saith of his people that they did by their sins profane his holy name, Amos 2.7. and pollxte his holy name, Ezek. 39.7.
Ye see then there is great cause that the child of God should be more afraid to offend him,Applic. then any other man in the world. O that the Lord would give us all hearts to take these things home unto our selves, to beleeve and bee affected with them, as we ought to be. For certainly many of us (of whom yet I dare not doubt, but they are the children of God) do so live as it appeareth evidently, that either they beleeve not, or at least they do not consider and thinke seriously of these things.
But I must proceed to the second word of exhortation which I told you I must from this doctrine direct unto all you, that truly feare God. Be thou that art Gods child (above all other men) most humbled in thy selfe for those falls that thou hast taken since thou wast in the state of grace. Every mans humiliation and sorrow for sin (if it be true) will be in some measure proportionable unto the quality and degree of his sin David watred his couch and made his bed to swimme with his teares, Ps. 6.6. Manasseh humbled himselfe greatly before the God of his fathers, 2 Chron. 33.12. Mary Magdalen wept so abundantly that she washed Christs feet with her teares, Luk. 7.38. Now our sinnes who are in the state of grace, are (as we have heard) many waies for degree and quality greater and more odious to God, then the sins of other men.
For first, They have beene committed against knowledge and conscience, and consequently have been presumptuous sins. And the servant that knew his masters will, and prepared not himselfe, nor did according to his will (saith our Saviour, Luk. 12.47) shall be beaten with many stripes.
Secondly, They have beene committed against the marvellous mercy and goodnesse of God; after that we had not only heard, but felt and tasted in our selves how gracious the Lord is, and consequently have been done in a contempt of God. And to whom soever much is given, of him shall much be required saith our Saviour, Luk. 12.48.
Thirdly, Consider with what hazard thou hast sinned. What mischiefe and losse thou either hast run into by thy sin, or at least didst endanger thy selfe to run into; That is to say. 1. The provoking of thy father to be angry with thee and to plague thee, thou knowest not how sharply, how grievously. 2. The losse of the assurance of thy fathers love, and consequently of thy peace and joy, thy boldnes and communion with God. 3. The losse of the feeling and use and lively operation of Gods grace in thy heart. With this hazard, with this danger, thou hast sinned. And consequently thy sin hath argued thy heart to be desperately wicked, as the Prophet speaketh, Ier. 17.9.
Fourthly and lastly, Thy sins have dishonoured God, and caused such as have beene privie to them, to like the worse of his holy religion (as thou hast heard) this cannot be avoided. And this must needs lie heavie upon thine heart, if there be truth of grace in it. The reproaches of them that reproached thee (saith David, Psal. 69.9.) are fallen upon me.
O this is a most profitable meditation for us all,Applic. that meane to be partakers at the Lords table. When we are at the Lords table and heare Gods Minister bid us in Gods name take and eat the body of Christ which was broken for us, take and drink the bloud of Christ that was shed for us, I grant there be then other meditations and dispositions of our soule that are needfull and fit for us. Then should we stretch out the hand of our soule with faith and confidence & thankfullnes, to receive that gift the Lord offereth us, & feed upon that heavenly food with joy and gladnes of heart. But for the preparing of our selves to come to the Lords table in a right manner, certainly no disposition of our soule is so fit, as sound humiliation and sense of our own sins and unworthines, no meditation is so fit as a serious calling to mind and consideration of our sins and of all the circumstances, whereby we may aggravate them against our selves, for our sound humiliation. And therfore the Apostle maketh this the summe of all true preparation, 1 Cor. 11.28. Let a man examine himselfe; and ver. 31. If we would judge our selves, we should not be judged. As if he had said, We should escape all the judgments that the unworthy receiver, hath cause to feare. When David had invited Mephibosheth unto his table, 2 Sam. 9.7, 8. Mephibosheth bowed himselfe and said, what is thy servant that thou shouldest look upon such a dead dog as I am? And hath not every one of us much more cause to say thus in our preparatory prayers unto the Lord, who inviteth us unto his table? Foure singular benefits we should receive by it, if we could be soundly humbled in the sense of our sins, and which we cannot receive till we be so.
First, This and nothing but this, will breed in us an appetite unto Christ, in this his ordinance, a hungring and thirsting after him. Till we be sicke of sin, we can feele no need of this Physician, nor can care much for him. The whole have no need of a Physician (saith he, Mat. 9.12.) but they that are sick. When the fiery serpent had bitten and stung a man (saith the holy story, Numb. 21.9.) then hee would run and make use of the brasen serpent, but never till then.
Secondly, This and nothing but this, will make a man able to prize Christ at his full valew, and willing to part with any thing to purchase him. You heare one protest, Phil. 3.8. that he had suffered the losse of all things, and did count them but dung that he might win Christ. But who was this that said so? Surely Paul that had so deepe a sense of his own sin, and unworthinesse that he counted himselfe the chiefe sinner in the world, 1 Tim. 1.15.
Thirdly, This and nothing but this will make us fit to receive Christ by faith and make him our own. Repent and beleeve the Gospell, said our Saviour in his ministery, Mar. 1.15. No man (ordinarily) can beleeve the Gospell, till the law have wrought repentance a sound sense and sorrow for sinne in him. And the Centurion of whom Christ saith, Mat. 8.10. he had not found so great faith in all Israel as he did in him; was a man that was deeply humbled in the sense of his owne unworthinesse; as you may see ver. 8, Lord I am not worthy (saith he) that thou shouldest come under my roofe; A strange degree of humility as ever you heard, or read of, if you consider it well.
Fourthly and lastly, This and nothing but this will make us able to rejoyce and take comfort in Christ, to count him our treasure, and our happinesse. God forbid (saith the Apostle, Gal. 6.14.) that I should glory or rejoyce in any thing, save in the crosse of our Lord Iesus Christ. He meaneth the passion and sufferings of Christ. But who was this that did thus rejoyce in Christ, and in his sufferings? Surely it was Paul that was so deeply humbled in the sense of his unworthines, that he calleth himselfe Ephes. 3.8 lesse then the least of all Saints. See in all these foure points the benefit of sound humiliation for sin and be no longer afraid of it, but strive and labour for it, specially now that thou art in a speciall manner to appeare before God, and to renew thy covenant with him.