Lectures Upon Psalm 51, Part 1 · Lecture 2
Lecture II. On the Title Psalme 51. October 5. 1625.
FOlloweth now to be considered in the Title of this Psalme, that David made not this Psalme, and repented not of his foule sins, but continued in them till Nathan came unto him. And when came Nathan unto him? It was about a yeare or more after the sin was committed; for he came not before David had a childe by Bathsheba, 2 Sam. 12.14. and how old the childe then was is not expressed. So long he lay (like a swine) sleeping, and snorting in that filthy puddle whereinto he was fallen, and could not rise nor recover himselfe by repentance. And the Doctrine that we have here to learne is this.
That no man (no not the child of God) when he hath sinned is able of himselfe to repent; Doct. 6.when he is fallen he cannot rise up againe. The proofe, of this Doctrine you shall see in foure points, all to bee observed in this example of David.
First, he continued a great while in his sin, and could not leave it; till Nathan came to him he repented not. When Vriah was dead, and his wife had mourned for him, did he give over his sin? No, 2 Sam. 11.27. When a man is once fallen into sinne he can no more rise againe then the least child that is, till some body come to helpe him up; but is apt to lie still where he fell, to continue in his sin, he cannot leave it. When he is once in, he is like the gamster or pot companion, he cannot give over nor get out againe. It is an easie matter to fall into any sin, but to rise againe by repentance, and to leave it, that is difficult, nay impossible for any man by his own strength to do it, It is said of Iehu, 2 King. 10.29. From the sins of Ieroboam that made Israel to sin, Iehu departed not. And of Menahem another King of Israel, 2 King. 15.18. He departed not all his dayes from the sins of Ieroboam. But these were hypocrites (you will say) and such as never had any truth of grace in them. The case sure is not so hard with Gods child, if he through infirmity fall into a sin, he will easily recover himself againe. No no, ye have here in David an example of the contrary. And so have ye in Iacobs sons. When they had first conspired the death of their brother, and then cast him into a pit, and then sold him for a slave to the Islamaelites, they lay twenty yeares in that sin, before we can read any thing of their repentance; when they were apprehended for spies in Egipt, then came their sin effectually to their remembrance, Gen. 42.21. and not before. See also the proofe of this in that speech of the Apostle, Gal 6.1. Brethren, if any man be overtaken in a fault, ye which are spirituall restore such a one. As if he should say; help him up againe, he cannot recover himselfe.
Secondly, David after he had fallen into this foule sinne, fell in love with it, sought to hide and nourish it. He would faine have had Vriah to be thought the father of his bastard, 2 Sam. 11.8. David said to Vriah goe downe to thy house, and wash thy feet: and though no more bee expressed in that verse, yet by Vriahs answer, verse 11. it appeares well bee said more to him, and what his drift was in perswading him to goe home to his house. When a man is fallen into any sinne, he is so far from repenting of it, that he is apt to fall in love with it, to nourish, and make much of it, to hide, and cloake it. And whence comes that care men have to hide their sin (for the most part) but from the love they beare to it, and unwillingnesse to part with it? Iob 20.12, 13. Wickednesse is sweet in his mouth, he hideth it under his tongue, he spareth it, and forsaketh it not, but keepeth it still in his mouth. Thus did Adam, and Eve our first parents (from whom we have all taken it) when they had eaten the forbidden fruit, ô how carefull they were to hide, and cloake it, and maintaine what they had done? Gen. 3.12. The man said, the woman whom thou gavest to be with me, she gave me of the tree, and I did eate: and verse 13. And the woman said the serpent beguiled me, and I did eate.
Thirdly, David after hee had fallen into this foule sinne grew worse, and worse; added more sinnes unto it. He that before made conscience of the least sinne, not onelyonly of presumptuous sinnes, but even of secret faults; as appeareth by his prayer, Psal. 19.12. now he had committed adultery, makes no bones of making another man drunke, 2 Sam. 11.13. no nor of practising the death of an innocent man, and one of his Worthies, 2 Sam. 11.15. By sinning (especially against our conscience) wee make our selves apt to sinne more, and more. One sinne draweth on another. So wee shall see, Ier. 41.5—7. When Ishmael had slaine Gedaliah, and was flesht with his bloud, hee stayed not there, but murdered fourescore innocent men that came with offerings, and incense to the house of the Lord. Yea Peter, after hee had once denied Christ, the first deniall brought on a second, and the second a third, one worse then the other. First, hee barely denied that hee knew him. Matth. 26.70 then hee denied him with an oath. Matth. 26.72. after that hee denied him againe both with an oath, and fearefull execrations, Matth. 26.74.
Fourthly, David after he had once fallen into this foule sinne, became senselesse and impudent in it. He that before was so tender hearted, that when hee but cut of the skirt of Sauls garment, his heart smote him for it, 1 Sam. 24.5. now his adultery troubleth him not at all, he had no remorse for it till Nathan came unto him; nay his heart smote him not at all for murdering of Vriah. He was not moved at all, neither with the gracious speech, nor with the example of Vriah, 2 Sam. 11.11. The arke (saith he) and Israel, and Iudah abide in tents, and my lord Ioab, and the servants of my lord are encamped in the open fields, shall I then goe into my house, to eate, and to drinke, and to lie with my wife? As thou livest and as thy soule liveth I will not do this thing. When report was brought him of Vriahs death his heart smote him not for it, he was not moved with it at all, 2 Sam. 11.25. Thus shalt thou say unto Ioab, let not this thing displease thee for the sword devoureth one as well as another. Yea hee grew impudent in his sinne, he durst make sundry of his servants privie to his whoredome, 2 Sam. 1….4. He sent messengers, and tooke her. He was not ashamed to make Ioab a witnesse of his murder, 2 Sam. 11.14. He wrote a letter to Ioab about it. When a man falls into any grosse sinne he (usually) groweth senslesse in it, and void of shame, and remorse for it. Three notable examples we have for this. The one in Iosephs brethren, of whom it is said that after they had committed that heinous crime, in conspiring the death of their brother first, and then in casting him into a pit, they sate downe to eate, and drinke, Gen. 37.25. The other of the Israelites, who when they had committed that grosse Idolatry with the golden calfe, they sate downe to eate, and to drinke, and rose up to play, Exod 32.6. The last is of Ionah, who when he had fled from the presence of the Lord, and the Lord pursued him with a mighty tempest in the sea, was altogether senselesse, and void of remorse for his sin, Ionah 1.5. The mariners were afraid and cryed every man to his God-but Ionah was gone downe to the side of the ship, and he lay, and was fast a sleepe. Yea the Prophet Ieremy speakes of this as the disposition of all that fall into grosse sins, Ier. 8.12. Were they ashamed when they had committed abomination? nay they were not at all ashamed, neither could they blush.
The reasons and grounds of this doctrine are principally foure.Reason
First, because repentance is not in any mans power, but is a great gift of God, Lam. 5.21. Turne thou us unto thee O Lord, and we shall be turned.
Secondly, it is a naturall effect, and fruit of sin to harden the heart (Heb. 3.13. Lest any of you (saith he) be hardened through the deceitfulnesse of sin) and to make men worse and worse, Rom. 6.19. As yee have yeelded your members servants to uncleanesse, and of iniquity unto iniquity. As in any other thing, when we are a while practised in it, it growes easier unto us, and we increase in ability to do, so is it in this case.
Thirdly, by committing of sin we give place to the divest, Ephes. 4.26.27. and cast our selves into his snare, 2 Tim. 2.26. And so give him more power over us then he had before.
Fourthly, God (in his just judgement) useth to punish sin with hardnes of heart, Ioh. 12.40. He hath blinded their eyes, and hardned their heart. Yea he is wont to punish sin with sin; and that not only in the reprobate, Rom. 1.24, 26, 28. but even in his own people, Ps. 81.11, 12. My people would not hearken unto my voice; Israel would none of me, so I gave them up unto their owne hearts lusts.
The use of this Doctrine is first to terrifie us,Vse 1. and make us afraid. Few are so leud but they count it a miserable thing to die in their sins. And so indeed it is spoken of Ioh. 8.24. I said therefore unto you that ye shall di… in your sinnes; if yee beleeve not that I am he, ye shall die in your sins. The thing that most encourageth men to sinne, is this hope that they will repent before they die. And indeed if men could be sure of this, sin were nothing so much to be feared as it is. But this is the mischiefe of it (as you have heard in the Doctrine) when men are fallen they have no power to rise againe; no more then thy staffe that falleth out of thy hand hath. Consider therfore for a remedy, and preservative against this presumption (besides that which you have heard in the reasons of the Doctrine) of these foure things.
First, besides thine owne daily experience, how few there be that rise againe when they are fallen, that truly repent, though God use never so many and so mighty meanes to bring them to it; David thou seest here that was a far stronger man then thou, could not do it, he that had mortified his corruption much more, and had more grace then thou, could not repent after he had sinned; and wilt thou feed thy selfe with such vaine hopes? Thus Nehemiah presseth the example of Solomons weaknesse, 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.
Secondly, Repentance is the mighty worke of God alone, whom thou by thy sin provokest, yea a rare gift of his it is; and therfore presume not, but be afraid to sin, Phil. 2.12, 13. Worke out your own salvation with feare, and trembling: for it is God which worketh in you both to will, and to doe of his good pleasure.
Thirdly, the longer thou continuest in any sin, the harder will thy heart be, and the more unable wilt thou be to repent, Ier. 13.…3. They that are accustomed to do evill can as hardly be changed as the skin of a blacke-more, or of a Leopard. And the Apostle saith of them that were exercised in covetous practises, they could not cease from sinne, 2 Pet. 2.14.
Fourthly, the fouler the sinne is that thou committest, and the more against the light of thy heart, the harder will it be for thee to repent of it. For smaller sinnes Davids heart was wont to smite him quickly, … Sam. 24.5. 2 Sam. 24.10. But now he had fallen into these foule sins we see how senselesse, and impenitent he grew. So speaketh the Holy Ghost of whordome, Pro. 2.19. None that goe unto her returne againe, neither take they hold of the paths of life: And of drunkennesse, Pro. 23.35. They have beaten me, and I felt it not; when shall I awake? I will seeke it againe.
Vse 2.The second use of the Doctrine is to teach us; that seeing hardnesse of heart, and impenitency doth usually follow the committing of sin, specially presumptuous sins, sins against knowledge, even in Gods own children; to esteeme this a judgement of God greatly to be feared, and trembled at.
There be many men that have hearts like to Leviathan as the Lord speaketh, Iob. 41.24. His heart is as firme as a stone, yea as hard as a piece of the neither milstone. That can commit grosse sins, and live daily in them, without all trouble of conscience, feele no burden in them, but esteeme them as light as a feather, and can go away merrily with them. And this they count their great happinesse, that they are not like your professours, alwaies troubled in their minds, they thanke God they have quiet consciences, Zach. 11.5. Their possessours slay them, and hold themselves not guilty, and they that sell them, say, Blessed be the Lord, for I am rich. O the state of these men is fearefull; I advise thee that fearest God to take heed of this judgement, to tremble at it, and strive against it. And to move thee unto it consider.
First, this is the chiefe judgement, and marke of Gods wrath in this life of all other. Pharaoh (of whom the Lord saith. Exod. 9.16. For this cause I have raised thee up to shew on thee my power: As if he had said; what I can do against mine enemy) was thus plagued, Exod 9.12. Better it were a great deale to bee delivered up to Satan, then to a mans owne lust. For of that judgement the Apostle saith, 1 Cor. 5 5. It serveth for the destruction of the flesh, that the spirit may be saved in the day of the Lord. But this judgement tends to the destruction of the soule in the day of the Lord, Ioh. 12.40. Hee hath blinded their eyes, and hardned their hearts, that they might not be converted, and he should heale them.
Secondly, this is the only thing that will barre thee from Gods mercy, and make thee uncapable of it. Not so much the committing of any sins, as this, that thy heart is hardned in it, and thou canst not repent. This is that that treasureth up wrath against the day of wrath, Rom. 2.5. The foulest sin may be pardoned to him that can repent, Matth. 12.31. All manner of sin, and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost. And why cannot that be pardoned? Because it cannot be repented of, Heb. 6.6. It is impossible to renew them againe unto repentance.
Thirdly, it useth to end in greatest terrour. The man that hath beene most secure, and senslesse in sin useth in the end to be most overwhelmed with horrour. Hardnesse of heart useth to end in desperation. Think not thy heart shall be thus quiet alwaies, Pro. 1.27. When your feare commeth as a desolation, and destruction as a whirlewinde, when distresse, and anguish commeth upon you. And who are they that are thus threatned? verse 22. Ye scorners that delight in scorning. Labour therefore for a soft, and tender heart, that can easily feele, and be humbled for sin as with a more in thine eye.
The meanes to attaine to this, and to deliver, and preserve thy selfe from hardnesse of heart, are these.
First, take heed thou harden not thine owne heart against the Word, and corrections of God, Heb. 3.7, 8. To day if yee will heare his voice, harden not your hearts. Say not, nor resolve with thy selfe as those wretched Iewes did, Ier. 44.16, 17. As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee; but we will certainely doe whatsoever thing goeth forth out of our owne mouth. Say not in thine heart I can give them the hearing, but let them say what they will, I will be as I have beene. O take heed the Lord take thee not at thy word, as he did the Iewes, Matth. 7.25. Why did God harden Pharaoh? Exod. 9.12. Pharaoh had first hardned his owne heart, Exod. 8.32.
Secondly, take heed of the least sins, of the beginnings, and occasions of sinne. Labour to be in this respect as precise as Iob was, who bound himselfe even from wanton lookes, and thoughts, Iob 31.1. And as David, who was afraid not onelyonly of every presumptuous sin, but even of his most secret faults, Psal. 19.12, 13. Remember what our Saviour saith of him that gives liberty to himselfe in the least thing that he knoweth to be evill, and holdeth it lawfull to do so, Mat. 5.19. he shall be least in the kingdome of heaven: And Luk. 16 10. He that is unjust in the least is unjust also in much. It is in this case as it is with a breach in the sea banke. Neither David nor Peter fell to senslessenesse in sin, at the first, but but by degrees.
Thirdly, let no sinne lie long upon thy soule: That charge that the Lord giveth thee concerning thy brother, Levit. 19.1…. that thou shalt not suffer sinne to abide upon him, concerneth thee much more for thy selfe. If thou let the sunne goe …wne upon thy wrath, thou givest place to the divell, Ephes. 4.26. and so dost thou by lying long in sinne. Therefore speedily seeke too make thy peace with God. They that seeke me early shall finde me, saith the Lord, Pro. 8.17.
Fourthly, lay thy sinnes, Gods threatnings, and promises upon thy heart by serious thinking of them, considering, and meditating of them. The Lord blameth his people for neglect of this, Esa. 47.7. Thou didst not lay these things to thy heart. And 57.11. Thou hast not remembred mee, nor laid it to thy heart. And Mal. 2.2. I have cursed your blessings, because yee doe not lay it to heart.
Fiftly, use daily some meanes to soften thy heart, and stirre up grace in thy selfe, Exhort (or stirre up) your selves daily, saith the Apostle, Heb. 3.13. As the waxe when it hath beene but a little from the fire, will grow as hard againe as ever it was. So is it with mans heart in this case.
Sixthly, meditate oft of the mercies of God, and of his exceeding love to thee. The looking on him whom we have pierced is the most effectuall meanes to make us mourne abundantly, Zach. 12.10. It was the love of Mary rising from the consideration of Christs love to her that made her weepe so, Luke 7.38, 47.
Seventhly, complaine oft to God of the hardnesse of thy heart as the Church doth, Esa 63.17. and cry to him for a soft heart; and charge him with that promise of his, Ezek. 11.19.
The third use of the Doctrine is for the comfort of Gods people.
First, it is a just cause of comfort to thee, and of thanksgiving unto God, that thou hast repented of, and forsaken such sins as thine owne heart knoweth, thou hast in times past lived in, and loved dearely. Marke how the Apostle praiseth God in the behalfe of the Romanes for this, Rom. 6.17. God be thanked that ye were the servants of sin, but ye have obeyed from the heart that forme of Doctrine that was delivered you. Yea see how the Angels rejoyce in this, Luk. 15.7. I tell thee this is no common favour, look well about thee in the towne, and place wheresoever thou dwellest and thou wilt finde it so. Thou shalt finde by sense, and experience how true that is which the Apostle writes, 1. Ioh 5.19. The whole world lieth in wickednesse. Seemeth it nothing that God should doe this for thee rather then for all thy neighbours? I tell thee none of thy sinnes shall ever hurt thee; the sinnes that thou hast repented of, are all forgiven certainely. Where Christ hath given repentance, he hath certainely given remission of sinnes, Acts 5.31. And thus he charged his Apostles to preach, and proclaime unto the World, Luk 24 47.
Secondly, even this is a just cause of comfort to thee that thou ar… so apt to bee troubled continually with the sense of thy corruptions, that thou art alwayes complaining and weeping for them. Though this state of thine be not comfortable and pleasant for the time, yet it is a blessed state, it is wholesome, and will bring comfort in the end certainely, Mat 5.3, 4.
Thirdly, even this is a cause of comfort unto thee, that thou discerned, …nd art troubled with the hardnesse of thine owne heart. As the sense of, and sorrow for infidelity is a signe of faith, as it was in that poore man that with tears cryed Mar. 9.24. Lord I beleeve, … mine unbeleife. So is the sense, and sorrow for the hardnesse of the heart, a signe of a soft, and fleshie heart. It was the true Church that complained so, Esay 63.17. O Lord why hast thou hardened our hearts from thy feare?