Lectures Upon Psalm 51, Part 1 · Lecture 1
Lecture I. on the Title of Psalme Ll. Septemb. XXVIII. MDCXXV.
To the chiefe Musician. A Psalme of David, when Nathan the Prophet came unto him, after he had gone in to Bathsheba.
THIS Psalme is commonly called (and so it is indeed) a Psalme of repentance; Expressing the repentance of David, who (of all other men we read of in holy Scripture) is propounded to us for the most lively patterne, and example of a truly repentant sinner. And I have therefore made choice to intreat of it in these times wherein the Lord doth so many waies, call us unto repentance.
The whole Psalme divideth it selfe into two parts. 1. The Title, and inscription of it. 2. The Treatise it selfe, and matter of the Psalme.
In the Title or inscription we must observe. 1. The person to whom it was dedicated, and directed; that is to say, the chiefe Musician, or Master of the Musicke in the temple. 2. The person by whom it was penned, that is, David. 3. The time when, and occasion whereupon it was penned. When Nathan the Prophet came unto him, after he had gone in to Bathsheba.
The first thing then that we are to observe,Doct. 1. here is this. That there is a Title and inscription prefixed here before this Psalme that gives great light to the understanding of the Psalme. From whence we may learne, this as following upon it by evident necessity of consequence.
That in the expounding of the Psalmes, the titles ought not to be omitted as superfluous and impertinent. No more then those inscriptions that the Apostles, and our blessed Saviour himselfe have prefixed before their Epistles, which they di…ected unto the Churches of God. Rom. 1, 1—7. Iam. 1.1. 1 Pet. 1.1. 2 Ioh. 1—3. Iude 1.2. Rev. 2.1.
First,Reason 1 because they give light (many of them) to the understanding of the Psalme by shewing the occasions whereupon they were penned, as Psal. 3.7. 18.…0.14.52.54. and this, and many more.
Secondly,2. because they are part of the holy Scripture given by divine inspiration. From whence these two things will necessarily follow. 1. That they are profitable, and instruction may be had from them if the fault be not in our selves. For so saith the Holy Ghost of all Scripture. 2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable. And Rom. 15.4. Whatsoever things were written aforetime were written for our learning. 2. That it is a sin, and matter of great danger to neglect, and slight them, and so (as it were) to cut them of from the rest of the holy Scripture. For so saith the Holy Ghost also, Revel. 22.19. If any man shall take away from the words of the bo…ke of thi… prophecy (and the words of any other of Gods books are of equall authority, and dignity to the words of the booke of that prophecie) God shall take his part away out of the booke of life.
Vse 1.This Doctrine serveth first to improve, and convince the error of the Papists; who though they glory so much in the title of the true Catholike Church, and hold the Church cannot erre, and boast of Gods Word as if it came out from them and came unto them onelyonly, as the Apostle speaketh, 1 Cor. 14.36. Yet do take liberty both in the publique reading of the Psalmes, and in their latine translation also (which they are commanded by the C…unc…ll of Trent (the rule of their faith) to hold for authenticall in all their publique readings, disputations, preachings, and expositions, and charged that no man may dare or presume to reject it, upon any pretence whatsoever (and consequently) no not then when it doth most evidently, and palpably swor…e from, and pervert the meaning of the originall copies) both to leave out sondr… of the Holy Ghosts words as Selah alwaies in their …, (as they do also the conclusion of the Lords prayer) as also to add unto the …oly … many words, yea and sometimes whole verses.
2.Secondly, to teach, and exhort us to neglect no part of the Word, no not the least word nor sillable, nor title of the canonicall Scripture, (of which our Saviour speaketh so honourably, Matth. 5.18. Verily … …nto you, till heaven, and earth passe, one jot or one title shall in no wise passe from the law, till all be fulfilled) but to esteeme reverently of it, though we cannot at the … reading or hearing of it profit by it, or discerne what use it may serve us unto. True it is, that as the Ministers in reaching may, and ought to make choice of, and most insist upon those portions of Gods truth above others, which are most profitable and usefull for their hearers (for this rule the Apostle himselfe followed in his preaching as appeareth by his speech, Acts 20.20. and this rule he prescribes to all other teachers, Tit. 3.8.) so may Gods people likewise in the reading of the Word exercise themselves most in those parts of it, that they can best profit by.The respect we owe even to those parts of the Word which we understād not. But seeing it is certaine that whatsoever is written, is written for our learning, Rom. 15.4. we must learne to blame our selves, and not the Word if we can receive no profit by every part of it. We must lay the fault upon our own dulnesse as the Apostle teacheth the Hebrewes to do, Heb. 5.11. The duty, and respect we owe even to those parts of the Word which we cannot understand nor profit by; and the use we should make thereof standeth in these sixe points principally.
First, we must desire to understand all that God hath revealed and not esteeme of any part of the Scripture as if it concerned us not. For this the Lord taxeth his people for, as for a heinous sin, Hos. 8.12. that they accounted the great things of his law which he had written unto them, as a strange thing that nothing belonged unto them.
Secondly, the obscurity of any place should increase our diligence in searching the meaning of it. Search the Scriptures, saith our Saviour, Ioh. 5.39. Herein we should imitate the holy Prophets themselves, of whom the Apostle Peter saith, 1 Pet. 1.10, 11. that they enquired, and searched diligently what the meaning of those things might be which God had reveiled, and caused them to write concerning Christ, and our salvation by him.
Thirdly, learne thereby to acknowledge the necessity of a learned ministry, and of that gift of interpretation God hath given unto his servants. And know, God would have thee to say of sundry parts of his Word (which yet are necessary for thee to understand) as the noble Eunuch did, Act. 8.31. How can I understand them except some man should guide me?
Fourthly, learne thereby to see the necessity of joyning with thy reading humble prayer unto God that hee would open thine understanding, and reveale to thee the mysteries contained in his Word; and to cry unto the Lord as David himselfe did, who was both a King, and a Prophet also Psalme 119.1…. Open thou mine eyes, that I may behold wondrous things out of thy law.
Fiftly, come to the reading and hearing of the Word with an heart that is humbled, and fearefull to offend God. For the secret of the Lord is with them that feare him (saith David, Psal. 25.14.) and he will shew them his covenant.
Sixthly, marke, and lay up in thine heart even those things which thou understandest not, because they may doe thee good hereafter. So did the blessed Virgin, Luke 2.50, 51. So wee finde the Disciples of our Saviour did, and had use of that part of Gods Word afterward, which when they first heard it, they did not understand what it meant. When hee was risen from the dead (saith the Evangelist Ioh. 2.22.) his Disciples remembred that he had said this unto them; and they beleeved the Scripture, and the word that Iesus had said.
Now in the Title of this Psalme, the first thing that offers it selfe to our consideration is the person to whom it was dedicated or directed to the chi…fe musician, where wee are to observe. That they had in Gods publique worship in Davids time musicians, and diverse orders, and degr…es of them.
Three things are to be observed concerning the worship under the law even in this respect.
First, they had then musicke in the publique worship of God, not singing of Psalmes onelyonly, but playing upon instruments, 1 Chron. 25.6. Nehem. 12.2…. some stringed instruments called Neginoth, Psal. 4.1. some windy called Nehiloth, Psal. 5.1.
Secondly, these musicians were all Levites; and had a speciall function, and calling in that Church (by Gods appointment) whereupon they were wholly to attend and whereunto they were enabled by speciall gifts received from God, 1 Chron. 9.33. And these are the singers chiefe of the fathers of the Levites, who remaining in the chambers, were free: for they were employed in that worke day and night. And 2 Chron. 29.25. Hee set the Levites in the house of the Lord with Cymballs, with Psalteries, and with Harpes according to the commandement of David, and of God the Kings Seer, and of Nathan the Prophet; for so was the commandement of the Lord by his Prophets. Therefore also they are called the Lords instruments of musicke, 1 Chron. 16.42. 2 Chron. 7.6. And the Priests waited on their office, the Levites also with instruments of musicke of the Lord. And unto this function also God did enable them with such skill, as whereby they did excell all other musicians in the world. Of the Caldea…s we do reade, that they had great variety of excellent musicians of their owne, Dan. ….5. yet did they greatly desire to heare these musicians of the Temple, Psal. 137.3. And this may also seeme to bee the cause of that speciall favour, and bounty that Artaxerx…s the King of Persia shewed to them, more then to any other of the Priests and Levits that belonged to the Temple, N…h. 1….23.
Thirdly, of these musicians there were sundry orders, and degrees; some were masters, and chiefe musicians, some were schollars, and inferiour unto them; as we shall finde them set downe, 1. Chron. 25.1, 6. Neh. 12.46.
It followeth now that we consider why this Psalme was committed to the chiefe musician. And three reasons there were of that. First, that by that meanes it might be kept, and preserved as a part of Gods holy Writ in the Sanctuary, for the use of the Church. For so we find that all the parts of the holy Scripture were wont so to be preserved, and kept by the Levites in the Santuary, Deut. 17.18. The King is commanded to write him a copy of the law in a booke out of that booke which is before the Priests the Levites. And 31.9. Moses is said when he had written the law to have delivered unto the Priests the sons of Levi. And verse 26. of that Chapter, he commanded the Levites to take the booke of the law, and put it in the side of the arke of the covenant of the Lord their God, that it might be there for a witnesse against them. And there by the speciall providence of God it was preserved, and kept safe, even to the daies of Iosiah, 2 Chron. 34.14, 15. though there had beene most wicked Kings, such as Ahaz, Manasses, Amon, and many others that were great enemies unto it.
Secondly, this Psalme was committed to the chiefe musician, that by his meanes it might be published, & sung in the temple. For this was the office of the Levites (and all the musicians of the temple were Levites) to sing Davids Psalmes in the temple as we shal see, 2 Chr. 29.…0 & Am. 8.3. we read of the songs of the temple.
Thirdly, this Psalme was committed to the chiefe musician that it might be sung in the Temple, in the best manner, with that musick as might best affect the people of God, with the matter of this Psalme, and so serve best to their edification. For though there were none of the musicians in the Temple but they were well instructed in the songs of the Lord, and were cunning therein, 1 Chron. 25.7. yet among them some were more skilfull then other some, 1 Chron. 15.22. Chenaniah chiefe of the Levites was for song; he instructed about the song, because he was skilfull.
Now this being premised for the opening of the words; we are to observe here that David committeth this Psalme to a musician to be sung in the Temple; yea to the chiefe musician that might sing it in the best manner. From whence we are to learne,
Doct. 2.That it is an ancient, and excellent ordinance of God that in his worship, and service we should sing Psalmes, even Davids Psalmes, and that we should sing them in that manner as may be most unto edification.
Observe the proofe of this Doctrine as I shall propound it unto you distinctly in three points.
First, it hath ever beene esteemed a chiefe part of the worship, and service of God wherewith he hath beene highly pleased. It was used in Moses time, Exod. 15.1. and in the time of the Iudges, …udg. 5.1. and in the daies of Samuel, 1 Sam. 18.6, 7. in David, and Solomons time, 1 Chron. 6.32. in the daies of Iehosaphat, 2 Chron. 20.21.22. and of Hezekiah, 2 Chron. 29.28.30. and after the captivity in Nehemiahs time, Neh. 12.42. yea in the New Testament, our Saviour himselfe, and his Apostles used it, Matth 26 30. and prescribed it to Gods people, Col. 3.16. yea it was the exercise of the holy Angels themselves, Luk. 2.13, 14.
Secondly, this exercise was wont to be used by Gods people (and that by Gods ordinance) at all times when they met to performe publique worship to God, 1 Chron. 23.30. It is said the office of the Levites, that were musicians for the Temple, was to stand every morning and thanke, and praise the Lord, and likewise at even; that is at the time of the morning, and evening sacrifice; yea they were wont at their private prayers also to sing Psalmes; for so did Paul, and Silas, Act. 16.25.
Thirdly, The Psalmes that GODS people did use to sing in the worship of GOD were most usually Davids Psalmes, and those that are accounted among his: and that even at such times when there were Prophets in the Church that had extraordinarie gifts, and were inspired by the Holy Ghost, yet the Church did not usually sing any other then Davids Psalmes: This we shall see in the daies of Hez…kiah, 2 Chron. 29.30. Hezekiah the King, and the Princes commanded the Levites to sing praise to the Lord, with the words of David, and of Asaph the Seer. The like we may see in Ezraes time, Ezra 3.10. They set the Priests in their apparell with trumpets; and the Levites the sons of Asaph with Cymballs to praise the Lord with those songs (as Tremelius rendreth it) that David the King of Israel did deliver; and the Psalme they sung was, Psal. 136. as appeareth by the 11. verse. And this may also further appeare by that which we reade, Neh. 12.46. To which purpose it is worthy the observing that though there were many of Gods holy servants that made songs, and Psalmes beside David as Deborah, Iudg. 5.1. and Anna the mother of Samuel, 1 Sam. 2.1. and Salomon, Cant. 1.1. and Mary the blessed Virgin, Luk. 1.46. such as might bee used, yet were none of them committed to the musitians, to be publiquely song in the temple, but these of David only. In which respect he (by an excellency) is called the sweet Psalmist of Israel, 2 Sam. …3.1.
The reasons, and grounds of this Doctrine are these.Reason
First, God hath oft shewed himselfe to take great delight in this part of his worship: Two notable examples there be of it. The one at the bringing in of the Arke into the Temple, in the daies of Salomon, 2 Chron. 5.13. Iust at that instant when they lifted up their voice in singing (the 136. Psalme) the glory of the Lord filled the house. The other in that miraculous deliverance God gave to his people against the Ammonites, in the daies of Iehosaphat, 2 Chron. 20 22. When they began to sing and to praise God, the Lord set an ambushment against the children of Ammon, and Moab, and mount Seir.
Secondly, it is a singular helpe, and meanes to stirre up in us holy affections in Gods service. In which respect the Apostle opposeth, and preferreth it before wine, Eph. 5.18, 19. Be not drunk with wine wherein is excesse, but be ye filled with the spirit; speaking to your selv…s in Psalmes, and Hymnes, and spirituall songs As if he should have said; wheras the chiefe pretence men have for their excessive love of wine, is that it reviveth, and cheereth their spirits, Ps. 104.15. I will prescribe a better thing for that purpose to revive your heart, and make you cheerefull, even to stir up spirituall affections, and that is this, use to sing Psalmes.
The use of this Doctrine is,Vse. first to reprove the generall neglect, and falling of from this exercise of singing of Psalmes.
First, it was wont to be the custome, aswell to end our Church meetings, as to begin them with a Psalme, and so the best reformed Congregations use to doe still; and surely it maketh much for the decency, and solemnity of Gods worship to do so, Psal. 147.1. Praise yet the Lord for it is good, to sing praises unto our God; for it is pleasant, and praise is comely; This is now a daies much left in many Congregations.
Secondly, it was wont to be the custome not only to sing Davids Psalmes in the Congregation much, but to sing them in order, that the people of God might be acquainted with them all; and so the best reformed Congregations use still to do. And indeed (though upon extraordinary, and speciall occasions speciall choice may be made; as we shall find that the 136. Psalme was oft made choice of in such cases, 2 Chron. 5.13. & 20.…1. Ezra 3.11. yet in the ordinary occasions of the Church it is most fit they should be song in order, because the sweet Psalmist of Israel 2 Sam. 2….1. did pen them all, for the publique generall use of the Church. This also now a daies is much left in most Congregations.
Thirdly, it was wont to be the ordinary custome of the professours of the Gospell, to sing Psalmes much in their families; according to that, Psal. 118.15 The voice of rejoycing, and salvation is in the tabernacles of the righteous. This is also much laid downe, and (which is worse) it is laid downe upon this ground, because if men should use it, they should be noted to be religious, and so be subject to the scornes of men. I would have such men seriously to consider, and meditate on these two places of Scripture, Rom. 10.10. With the heart a man beleeveth unto righteousnesse, but with the mouth confession is made unto salvation; and Mar. 8.38. Whosoever shall be ashamed of me, and of my words, in this adulterous and sinfull generation, of him shall the Son of man be ashamed, when he commeth in the glory of his Father, with the holy Angels.
The second use is to exhort us. First to make more conscience of this duty; and not onelyonly to labour to bring our hearts to a delight in it, but to use it hereafter in obedience unto God, which God much more esteemeth of, then of any outward duty we can performe. Behold (saith Samuel, 1 Sam. 15 22) to obey is better then sacrifice. Secondly, to indeavour to performe this duty in the right manner; that is, 1. With understanding: Sing ye prayses with understanding, saith the Psalmist, Psal. 47.7. 2. With feeling, Col. 3.16. With grace in your hearts. 3. Singing to the Lord, and lifting up your hearts to him in this service. VntoUnto thee ô Lord will I sing, saith David, Psal. 101.1. And the Apostle, Col. 3.16. Singing with grace in your hearts, unto the Lord▪ 4. Speaking to our selves in this duty, and labouring to finde our selves edified by it, as the Apostle directeth us, Ephes. 5.19. 5. In a decent manner observing the tune, that the whole Congregation may be as one man in this service, as it is said, 2 Chron. ….1…. The singers were as one, to make one sound to be heard in pra…sing and thanking the Lord: And Esa. 52.8. With the voice together they shall sing.
Followeth the second thing I told you was to be observed in the Title of the Psalme; that is, the person by whom it was penned; to which we will add the third, and last; that is the time when, and occasion whereupon this Psalme was penned; When Nathan the Prophet came unto him, after he had gone in unto Bathsheba.
In all which we are to observe. 1. The sin committed by David, He had gone in unto Bathsheba. 2. His continuance in this sin, which was till Nathan came to him. 3. The meanes of his repentance Nathan the Prophet came unto him.
And as touching his sin we must observe 1. In what termes it is heere expressed. 2. How heinous it was.
And for the first. It is worth the observing that repentant David (or rather Gods spirit by his pen) calls his foule adultery, onelyonly a going in to Bathsheba, a going into her chamber, or into the roome where she was. Doth he intend by these termes to extenuate his sin? No certainely, he was farre from that at this time; he doth in this Psalme disgrace, and lay out the foulenesse of his sin to the full; yet doth he expresse that filthy act of his in a modest, and seemely phrase, and thereby casts as it were a vaile upon it; Which teacheth us
Doct. 4.That they that are endued with the spirit of God, and have truly repented of sin, cannot thinke, or speake of their sin without shame, dare not speake broadly or immodestly of filthy actions Ephes. 4.29▪ Let no corrupt communication proceed out of your mouth, and 5.12. It is a shame even to speake of those things which are done of them in secret.
Observe this holy modesty, and shamefastnesse in the Scripture Phrase, or manner of speaking. 1. Of the foule, and filthy acts of lewd men, Amos 2.7. A man, and his father will go in unto the same maide. Gen. 19.5. Bring them out unto us that we may know them. 2. Of such things as were lawfull, and necessary, and yet had some filthinesse in them. As in speaking of the lawfull use of marriage, Gen. 4.1. Adam knew Eve. Iudg. 15.1. I will go… in to my wife into the chamber Esa. 8.3. He went unto the Prophetesse, and she conceived. Gen▪ …0.4. Ab…mel…ch had not come neare her. So speaking of the privie and unseemely part, he calls it, our nakednesse, Gen. 9.22. and our flesh, Gen. 17.13. and our shame, Esa. 47.3. Ier. 1….26. And speaking of the necessary evacuation of the body, he calleth it a sitting downe, Deut. 23.13. And covering of the feete, Iudg. 3.24. 1 Sam. 24.3.
The reason of this is.Reason 1 First, the detestation that the Lord beareth to all filthinesse, Hab. 1.13. Thou art of purer eye then to behold evill. Deut. 23.14. That he see no uncleane thing in thee, and turne away from thee. On the other side Satan is called Mat. 12.43. the uncleane spirit that delighteth in filthinesse.
Secondly,2. our tongue is our glory, and that member, which (above all others) is given us to glorifie God with, So it is called Psal. 16.9. for by his glory there he meanes his tongue; as will appeare if that place be compared with, Act. 2.26.
Thirdly,3. there is great force in broad, and uncleane speech to corrupt the heart, and set it on fire with filthy lust, 1 Cor. 15.33. Be not deceived; evill communications corrupt good manners. Therefore it is called corrupt or rotten communication, Ephes. 4.29. such as is apt to corrupt them that heare it.
The use of this Doctrine is,Vse 1. First, to exhort us to a hatred, and feare of all uncleannesse; and a care of, and delight in holinesse in our whole conversation. As he which hath called you is holy (saith the Apostle, 1 Pet. 1.15▪) so be yee holy in all manner of conversation. Remember that speech of the Apostle, 1 Thess. 4.3, 4. This is the will of God even your sanctification that yee should abstaine from fornication. 1. God would have us holy, that is the chiefe thing that he desireth. 2. Holinesse consisteth chiefly in a care to abstaine from fornication; nothing is more opposite to holinesse then that.
This modesty, and care to keepe our selves from all shew of uncleannesse, and filthinesse we must declare. 1. In our speech, Col. 4.6. Let your speech be alway with grace, seasoned with …lt. Even Ministers tho they may lawfully speake of womens matters, and even of those marriage duties that are most secret, Levit. 12. 1 Cor 7.…, 4 yet may they not speake of these things broadly nor rudely, but with great gravity, and purity, 1 Tim. 5.2. 2. In lookes, and countenance; for even therein a filthy and immodest heart is oft discovered, 2 Pet. 2.14. Having eyes full of adultery. 3. In our apparell, and attire, 1 Tim. 2.9. Let wom…n adorne themselves in modest apparell with shamefastnesse, and sobriety. 4. In the conscience we make even of our very thoughts, Iob 31.1. I made a covenant with mine eyes why then should I thinke of a maide?
Secondly,2. this Doctrine serves to reprove the extreame immodesty of these times, and that liberty men take to speake filthily. And surely, in respect of this, all that feare God have cause to bewaile, and complaine with the Prophet, Esa. 6.5. I dwell in the midst of a people of uncleane lips. I know the excuses men make for this sin.
First, that though they speake so, they meane no hurt, but their hearts are as good as theirs that are most precise; but for this I say, that it is not possible the heart should be cleane when the mouth is so filthy, Matth. 15.18. Those things which proceed out of the mouth, come from the heart, and they defile the man. And 12.34. Out of the abundance of the heart the mouth speaketh.
Secondly, that they do it but in mirth, and will you not (say they) allow men to be merry? To whom I answer that this will be found a poore excuse one day. For 1. Such mirth is expresly forbidden. The Apostle having condemned (among other sins) foolish talking, and jesting which are not convenient, Ephes. 5.4. concludes his speech thus in the 6. verse, Let no man deceive you with vaine words; for because of these things commeth the wrath of God upon the children of disobedience. 2. Our mirth extenuateth not our sins, but aggravateth them rather; and those sins are usually most outragious that we commit in our merriment, Eccle. 2.2. I…ia of laughter it is mad. 3. If thou hadst grace in thee thou wouldst finde that such mirth would end in heavinesse, as Salomon speaketh, Pro. 14.13 and grieve Gods spirit in thee, Ephes. 4.30.
Thirdly, that if they do no worse but speake a little idly, and vainely in their mirth they doubt not, but they shall do well enough. But to these I say that they are fouly deceived, in thinking it so small a matter to offend in their speech; as they shall perceive, if they would consider well what our blessed Saviour saith, Matth. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned.
Hitherto we have heard in what termes this sin of David is expressed: Followeth now that we consider the sin it selfe that was committed, and the heinousnesse of it.
First, in respect of the kinde, and nature of his sins; they were. 1. Adultery, of which Iob faith, 31.11, 12. This is an heinous crime, yea it is an iniquity to be punished by the judges, for it is a fire that consumeth to destruction, and would root out all mine increase. 2. He (to cloake his filthy whordome) committed murder also. A sin that defileth the land where it is committed, and the land cannot be cleansed of the bloud that is shed therein but by the bloud of him that shed it, Num. 35.33. Yea what manner of person murdered he? Not an innocent onelyonly, but him that was one of his worthies as appeareth, 2 Sam. 23.39. yea he murdered with him sundry others of Gods people, 2 Sam. 11.17. and that by the sword of Gods enemies, giving occasion of insultation thereby, 2 Sam. 12.9.
Secondly, in respect of the circumstances whereby it was aggravated greatly; that is: First, in respect of the person that committed these sins. 1. He was a man that had the remedy that God hath sanctified to keepe men from uncleannesse, as Nathan telleth him, 2 Sam. 12.2.11. 2. These sins were not committed by him in the heate of his youth, but when he was now ancient, and had many children; as appeareth by 2 Sam. 3.2—5. compared with 2 Sam. 5.13, 14. 3. These sins were not committed by one before his conversion, or that was a novice in religion, but by a man that had attained to a rare degree of knowledge, as himselfe professeth, Psal. 119.99.100. and one that was of great note for the profession of the truth, and had most solemnely bound; and devoted himselfe to God, Psal. 119.106. by one that had attained to a great sense of Gods favour, as appeareth by that prayer of his, Psal. 51 12. by one that had beene exercised with manifold tentations, and so had had great experience in cases of conscience, as appeareth by that he saith, Psal. 40.12.
The second circumstance that aggravateth his sin was the time when this whoredome was committed; even when Gods host was gone out against his enemies, 2 Sam. 11.1. that greatly increased his sin, Deut. 23.9. When the host goeth forth against thine enemies, then keepe thee from every wicked thing. This may appeare also by Vriahs example, 2 Sam. 11.11. Tho he was not with the host in person now, yet should he have beene so much the more earnest with God in prayer for them as Moses was, Exod. 17.9.11. This sin is therefore counted his chiefe sin, and such wherein he sinned in a more presumptuous manner, then in any other, 1 King. 15.5. And yet the man that did thus heinously sin, was certainly a regenerate man, and upright in heart; a man of whom the Lord gives testimony, 1 Sam. 13.14. that he was a man according to his owne heart. From all which laid together this Doctrine will arise,
Doct. 5.That the man that is truly regenerate, and hath attained to a great measure of saving grace, may fall fearefully into most odious sins.
For first, admit the regenerate use not to fall into the same grosse sins againe, that they have formerly repented of. As it is said of Iudah, that after he saw his sin that he had committed with Tamar, Gen. 38.26. He knew her againe no more. I do not deny but the regenerate may, and do fall oft into the same smaller sins and infirmities that they have oft beene humbled for, and repented of. Yea it is also possible that they may fall into the same grosse, and scandalous sins againe that they have formerly repented of. But this I can say, that they use not so to do; and that we cannot in all the Scripture finde an example of any regenerate person, that hath done so. Iehosaphat sinned greatly in joyning in league with Ahaziah an enemy of God, but after his sin was effectually discovered unto him, 2 Chron. …0.37. he could not be drawne to do so againe, 1 King. 22.4…. The like we see in …oah that fell not againe to drunkennesse; in David that sinned never after in adultery; in Peter, who after he had repented of his Apostacy, was the furthest of from falling into that sin againe of any of the Apostles; none was more forward, resolute, and constant ever after then he, in professing his love to Christ, Acts 1.15. & 2.14. & 3.12. & 4.8.19. tho he had afterward farre stronger tentations to deny Christ then he had at that time when he did it, Acts 5.18 40.12.4.6. and now grant this.
Secondly, admit the regenerate cannot fall totally, so as he should loose all saving grace, to which end are brought usually those places of Scripture as 1 Ioh. 3.9. Whosoever is borne of God doth not commit sin (that is, with the full sway of his soule) for his seede remaineth in him. Which seed of God, and regenerating grace is therefore called immortall, 1 Pet. 1.23. and that David when he fell thus fearefully had not lost all grace may seeme to appeare by his prayer, Psal. 51.11. Take not thy holy spirit from me.
Thirdly, grant the regenerate cannot fall finally, but he shall be restored, and renewed againe by repentance: so that in this case it might be said of him, as David speaketh in another sense, Psal. 37.24. Though he fall he shall not be utterly cast downe: for the Lord upholdeth him with his hand. Let all this be granted, yet it is possible for the regenerate man, for one that unfainedly feareth God, to fall fearefully, into most grosse sins; yea even into the grossest sinnes that can be committed by any man, excepting onelyonly the sin against the Holy Ghost. See three notable examples, and instances of this, in three of the most foule sinnes that lightly can be committed. 1. Idolatry; more grosse idolatry you shall hardly read that ever man was guilty of, then that which Solomon fell into, 1 King. 11.4-8. 2. Apostacy. Observe all the circumstances of Peters fall into this sinne, and you shall finde it was as shamefull as could be, Mar. 14.71. 3. Persecution. And into this Asa fell, 2 Chron. 16.10. He was wrath with the Seer, and put him in prison for he was in a rage with him because of this thing.
The reason,Reason 1 and ground of this is. First in themselves, for they have in them the seeds of all sins, even of the foulest that can be named. They have in them that deadly body, (the whole body of originall corruption) which the Apostle Rom. 7.24 calleth the body of this death. And that any of us are kept from any the foulest sin, commeth wholly from the free grace of God, 2 Cor. 3.5. All our sufficiency is of God.
Secondly,2. in Satan; Who as he hateth the best men most, so will he endeavour more to make them fall into grosse sins then any other. Satan hath desired to have you, that he might sift you as wheat, saith our Saviour of all the Apostles, Luk. 22.31. Because he knowes God shall receive more dishonour by the sins of one of them, then of many others. The name of God is blasphemed among the Gentiles through you, saith the Apostle, Rom. 2.24.
Thirdly,3. in the Lord himselfe. Who withdraweth his grace from his best children sometimes, and leaves them to themselves, as he did Hezekiah, 2 Chro. 32.31. 1. To correct their carelesnesse, and carnall security; so dealt he with his Church, Cant. 5.36. 2. To make it evident to themselves, and others, that the best mans standing in the state of grace, is to be ascribed to the mercy, and favour of God alone, not to any goodnesse that is in themselves. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, saith the Apostle, Rom. 9.16. 3. To make them examples, and grounds of hope to other poore sinners. For this cause I obtained mercy, that in me first Iesus Christ might shew forth all long suffering, for a patterne to them that should hereafter beleeve on him, saith the Apostle, 1 Tim. 1.16. 4. To keepe them from pride, and to worke in them more sound humiliation, and so make them more capable of grace and comfort from him. Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorne in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure, saith the Apostle, 2 Cor. 12.7. Deut. 8.15, 16. Who led thee through that great, and terrible wildernesse, wherein were fiery serpents, and scorpions, and drought (which were the occasions of their murmurings, and rebellions) that he might humble thee, and that he might prove thee, to do thee good at thy latter end.
Vse.The use of this Doctrine is, not to give any man incouragement unto security in any sin; or to cause men to thinke thus, is it such a matter for a man to slip into sin now, and then, into adultery, or drunkennesse, or oppression, or revenge in many things we offend all, Iames 3.2. the best have had their faults, I may be Gods childe for all that. For this is to abuse that which the holy Scripture hath reveiled touching the falls of good men. All the words of God are wholsome words; and the Scripture teacheth no doctrine but that which is according to godlinesse, 1 Tim. 6.3. There is nothing written in the Word, that gives the least just occasion to incourage, or harden a man in sin. Nay it is a fearefull signe of reprobation for a man thus to stumble at the Word, and to take occasion from thence to fall into any sin; as the Apostle teacheth us, 1 Pet. 2.8. But the right use of this Doctrine is.
First, to exhort us, even the best of us, that we would all feare our selves. Other mens falls are recorded in Scripture to be examples to us, to warne us that we do not the like. These things were our examples to the intent we should not lust after evill things as they also lusted (saith the Apostle, 1 Cor. 10.6. and againe verse 11.) all these things happened unto them for ensamples, and they were written for our admonition; (which words, though they be principally meant of the judgements that fell upon others for sin, yet may they also fitly be spoken of the falls of others also that are recorded in the Word) that he that thinketh best of his owne standing may take the more heed to himselfe lest he also fall, 1 Cor. 10.12. Thus Nehemiah laboured with the Iewes, to make them feare themselves, Neh. 13.26. Did not Solomon King of Israel sin by these things? yet among many nations was there no King like him, who was beloved of his God, and God made him King over all Israel; neverthelesse even him did outlandish women cause to sin.
If I were a Prophet, and could say to any of you, thou wilt become a Papist before thou diest, and thou an Atheist, and thou a scorner, and persecutor of all goodnesse; you would say to me as Hazael did to the Prophet, 2 King. 8.1…. But what am I a dog, or am I a divell incarnate, that I should prove so vile a wretch? But though I be no Prophet to say so, yet can I say with as great authority, and warrant as though I were a Prophet, that there is never a one of us here, but may prove such a one before wee die. And therefore we have need to feare, and suspect our selves.
Object.If any man shall object, this is the manner of all your preaching, to disquiet mens mindes with feares, and doubts. What cause have we thus to feare, as long as we are sure we can never fall totally, we cannot fall finally? Iob. 5.24. He that beleeveth in Christ hath everlasting life, and shall not come into condemnation but hath passed from death to life.
Answ.I answer, Happy is that soule that upon good ground can say he is sure of this. But admit thou wert sure of that, is it no cause of feare, that thou moist for all this fall into so foule sins as thou hast heard of? I tell thee that by falling into such sins. First, thou shalt greatly dishonour that God whose servant thou professest thy selfe to be, and open the mouthes of his enemies to blaspheme his name; as Nathan chargeth David to have done, 2 Sam. 12.14. Secondly, thou shalt greatly grieve thy heavenly father: Forty yeares long was I grieved with this generation, saith the Lord, Psal. 95.10. Thirdly, thou shalt make him thine enemy, and provoke him to smite and plague thee thou knowest not how deepely. They rebelled, and vexed his holy spirit, therefore was he turned to be their enemy, and he sought against them, saith the Prophet, Esa 63.10. Take David for an instance, and example of this. The sword shall never depart from thy house, because thou hast despised me, saith the Lord by Nathan unto him, 2 Sam. 12.10. Though thou breake not thy necke with these falls, to the losse of thine everlasting life, thou maist breake an arme, or a leg, to thy extreame anguish. Fourthly, though the seed of God will remaine in thee notwithstanding these sins, yet wilt thou loose all the use and comfort of that grace that is in thee, Psal. 51.12. Restore to me the joy of thy salvation; that was gone, 1 Thess. 5.19. thus farre forth the spirit may be quenched. Fiftly, thou maist bring on thyselfe, by such fails, the intollerable torment of a wounded spirit and who can beare that, saith Solomon, Pro. 18.14? Sixtly, no man can tell thee how long thou maist continue in this uncomfortable and wretched estate: Which is a thing that greatly aggravateth thy misery that thou maist say in this case as Psal. 74.9. There is not any that knoweth how long. O then we have all great cause to feare these falls, and not to be secure, but to use all meanes we can to prevent such falls. And the principall meanes are these.
First, nourish in thy heart this feare of falling from God, feare of sinning against him. See how this is oft commended to us as a chiefe meane to keepe us from falling. I will put my feare in their hearts, that they shall not depart from me, saith the Lord, Ier. 32 40. & Pro. 28.14. Blessed is the man that feareth alway; & Phil. 2.12. Worke out your salvation with feare, and trembling. The want of this (even his presumptuous confidence) was a chiefe cause of Peters fall, Matth. 26.33.35.58.
Secondly, learne to make conscience, even of the least sins, Psal. 19.12, 13. By the care he had to be cleansed of his secret sins, and from every presumptuous sin, he was sure he should be free from the great transgression.
Thirdly, neglect no meanes of grace either publique or private, but use them conscionably, and daily. If vision faile (either through the Ministers fault, or the peoples) the people will decay, Pro. 29.18. He that would not quench the spirit, must not d…ise prophecyings; that is the oft hearing of the Word preached, saith the Apostle, 1 Thess. 5.19, 20. If we exhort not one another (or our selves) daily we shall be in danger to be hardned with the deceitfulnesse of sinne, as he reacheth …, Heb. 3.13.
Fourthly, Pray daily to God that he would uphold thee. So our Saviour teacheth us to pray daily, Mat. 6.13. Lead us not into temptation, but pull us by thy mighty arms from the evill one. This was Davids prayer, Ps. 119.116, 11… …phold me, according to thy word, that I may live, hold thou me up, and I shall be safe.
The second use is to exhort us to be willing to die, whensoever God shall be pleased to call us. Sundry other motives there are to perswade us to this, as full, 2 Cor. 5.6 While we are at home in the body, we are absent from the Lord; we shall never enjoy Christ fully till then. Secondly, while we live here we shall be subject to many sorrowes, and vexations of spirit. Every day will bring upon us one evill, and occasion of sorrow, or another, Mat. 6.34. All teares shall never be wiped from our eyes while we live here, Rev. 21.4. But this third is a principall, that while we live here we are in a continuall possibility, and danger of falling from God. Till we die we can never be perfectly freed from our corruption, nor cease from our owne workes as the Apostle speaketh, Heb. 4.10. As the earthen vessels that were legally polluted, could not be purged but by breaking, Levit. 11.33. & 15.12. Till we die we can never be freed from Sathans assaults, and tentations. The life to come, is the onelyonly time of our full redemption, Luk. 21.28. And consequently we know not how far we may fall so long as we live. Death will free us perfectly from all our sins, and corruptions, Rom. 6.7. For he that is dead is freed from sin.
The third use is to exhort us to a care of perseverance to the end, and not to content our selves in the good beginnings, and proceedings we have hitherto made, but to labour to finish our course with joy, Act. 20.24. For 1 according to that we are at our end, will God judge us. When the righteous turneth away from his righteousnesse (saith the Lord, Ezek. 18.24.) and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed, and in his sins that he hath sinned, in them shall he die. 2. If we fall away we shall be in farre worse case then if we had never begun well, 2 Pet. 2 21. It had beene better for them not to have knowne the way of righteousnesse, then after they have knowne it, to turne from the holy commandement delivered unto them. And to that end let us strive to make sure to our selves the truth of our regeneration; as the Apostle exhorteth us, 2 Pet. 1.10. For they whose hearts are not upright may fall irrecoverably, how good shewes soever they make, as is evident in those that are compared to the stony ground, Mar. 4.16, 17. and those of whom the Apostle speaketh, Heb. 6.4—6. But if thy heart be sound be the measure of grace thou hast received little or much; 1 Thou maist be of good comfort. For such shall be kept by the power of God through faith unto salvation as the Apostle speaketh, 1 Pet. 1.5. Though God visit their transgressions with the rod, & their iniquities with stripes, neverthelesse his loving kindnes he will not utterly take from the, nor suffer his faithfulnes to faile, his covenant he will not break, as he promiseth, Ps. 89.32—34. 2. Thou hast great cause to hope thou shalt never fall into scandalous, and foule crimes. For concerning such falls the faithfull may confidently expostulate with the Lord, as David doth, Psal. 56.13. Thou hast delivered my soule from death; wilt not thou deliver my feet from falling that I may walke before God in the light of the living?
Quest.Thou wilt say, But how may a man be sure of this considering that the heart of man is so deceitfull, that none can know it, as the Prophet speaketh, Ier. 17.9.
Answ.I answer, Thou maist be assured of it, if the fault be not in thy selfe. A man by proving, and examining himselfe may know, that Christ Iesus is in him except he be one whom God rejecteth, and disalloweth as unsound, and false hearted; as is plaine by that which the Apostle saith, 2 Cor. 13.5. And thou maist know this.
First, by making conscience to practise what thou hearest, and learnest out of Gods Word. He that heareth the Word, and practiseth what hee heareth is like to him that buildeth upon a rocke, whom no raine, nor flouds, nor windes can overthrow, as our Saviour teacheth us, Matth. 7.25, 26.
Secondly, If thou make conscience to do the will of God in one thing aswell as in another. If yee do these things (saith the Apostle, 2 Pet. 1.10. that is seeke for one grace as well as another) ye shall never fall. Then shall I not be ashamed (nor disappointed of my hope, saith David, Psal. 119.6.) when I have respect to all thy commandements.
The fourth use is to comfort Gods people, against their slips, and falls. This is the childrens bread, and belongs not to dogs, Mat. 15.26. Say not it is pitty these examples were written for many have stumbled at them. I answer that it is better reprobates should stumble at them, and perish through presumption, then that one of the elect (that is dejected in the sense of his sins) should have lost the comfort of them, and so have perished in despaire. When our Saviour was told, Matth. 15.12. that the Pharisees were offended at his Doctrine he answereth, verse 14. Let them alone; as if he should say, It is no matter what offence such as they are doe take; no truth of God that tends to the edification of his children, must bee concealed for their sakes. For thy sake that art an humbled sinner were these things written. And of these things we may say as the Apostle doth, 1 Cor. 9.10. He saith it altogether for our sakes, for our sakes no doubt this is written. And Rom. 51.4. Whatsoever is written, is written for us, That in the ages to come he might show the exceeding riches of his grace (saith hee, Ephes. 2.7.) in his kindnesse towards us in Christ Iesus. Thy sinnes cannot bee greater then thou hast examples of in Gods elect that found mercy with him. Were they before thy calling? then hast thou Manasses, 2 Chron. 33.9, 10. and Mary Magdalen, Mar. 16.9. Were they committed after thy calling? then hast thou David, and Peter. So that I may say to every humbled soule, as Eliphaz doth unto Iob 15.11. Are the consolations of God small with thee? Is it not thy great sin that thou stirrest not up thy heart to take comfort in these examples, and presidents of Gods wonderfull mercy, that are recorded in the Scripture for thy sake?