Lectures Upon Psalm 51, Part 1 · Lecture 3
Lecture III. On the Title of Psal 51. Octob. 19. 162….
FOlloweth now, that we proceed to consider of the last point that is to be observed in the title, that is. The meanes wherby David, that w… so deepely sunke in rebellion, and hardnes of heart, & had so long continued in it, was recovered, and brought unto repentance. Nathan the Prophet came unto him. Where two things mu…t be observed. 1. That Nathan was the … God used to recover him. 2. H…v, and in what manner Nathan dealt with him.
And for the first we must observe. 1. That God sent Nathan to him to that end. 2. Sam. 12.1. 2. That David professeth here to all ages, that till Nathan came, he repented not. 3. That when Nathan came, he prevailed with him, as 2 Sam. ….…. And David said unto Nathan, I have sinned against the Lord▪ From all which three points thus observed, this Doctrine …eth for our instruction.
Doct. 7.That the meanes which the Lord hath sanctified, and by which he hath beene want to worke repentance, and grace in his people, is the ministery of his Prophets, and messengers whi…h he …indeth to that end.
True it is, 1. that God can worke without it▪ for he is abl… of stones to raise up children unto Abraham, as Iohn Baptist saith to his hearers, Mat. ….9▪ 2. He hath oft wrought grace without it, as we see in the example of … H…b. 11.31. But yet 1. he hath not bin wont to do i…, specially where the ministry of the word may be had. 2. He hath sanctified in his word this, and no other.
See the proofe, and confirmation of this Doctrine in all the three degrees of mans conversion, First. This is Gods meanes wherby he is wont to bring men to an effectuall and saving sense of sinne, and remorse for it. …ill Nathan came to him, David could not say as he doth here, verse ….4. I know my transgressions, and my sin i… ever before m… against thee thee only have I sinned. So 2. Sam. 24.10. We read that Davids heart smote him after he had numbred the people. But the meanes whereby he was brought to that remorse and tendernesse of heart for that sinne, is expressed in the next two verses, 11.1…. God had sent the Prophet God, David… Seer (his owne pastor) to reprove him sharply for that sinne. And this is alledged in the text for the cause of Davids remorse. Davids heart smote him, and he said unto the Lord, I have sinned greatly in that I have done; for (saith the text) When David was up in the morning, the word of the Lord came to G…d, and commanded him to go, and denounce Gods judgement against him for that sin. So though it be said of Manasses, 2. Chron. 33.12. that when he was in affection he besought the Lord, and humbled himselfe greatly before God; as if his affliction were the meanes to bring him unto repentance; yet it is evident by the text that his a…fliction was but a subordinate, and secondary, and infer…ur meane to bring him to this, the principall was the ministery of the word as appeares, verse 18. God sent unto him Seers, and Prophets, that …ake to him in the name of the Lord. So it was Peters ministry that pricked the hearts of those three thousand mentioned. Acts 2.37. and brought them to a saving sense, and remorse for that horrible sinne. Yea this is the meanes that God hath sanctified in his word, and appointed to that end, Ier. 23.…9. Is not my word like a fire, saith the Lord? and like a hammer that breaketh the rocke in pieces?
Secondly, This is Gods meane whereby he is wont to bring men to Christ, and to worke in them a comfortable assurance of the pardon of their sins, and of their reconciliation with God: By this meanes the Corinthians were brought to faith, 1. Cor. 4.1…. In Christ Iesus I have begotten you: And the Ephesians 1 13. In whom also ye trusted, after that ye had heard the word of truth. Yea, this is the meane that God hath in his Word sanctified, and put apart to do this worke by; namely, to bring men unto Christ, and to faith in him. This we may see plentifully confirmed unto us in the holy Scripture, Esay 57.19. I create the fruit of the lips peace, peace, to him that is farre off and to him that is neare saith the Lord, and I will heale him: Peace, peace, that is, aboundance of peace; and the healing of those wounds, that God hath made in the soule, is called the fruit of the lips, that is, of the lively voice in the ministry of the Word. This is also plaine by the speech of our Saviour, Iohn 6.45. Every one that hath heard, and hath learned of the Father, commeth unto me. Hearing is the meanes to bring men unto Christ. But what hearing may you say? Is it hearing of the word privatly read? or the hearing of my friend privatly instructing, or admonishing? No, rather it is the hearing of the Word publikely preached, as is plaine, Rom. 10 14. How shall they beleeve in him of whom they have not h…ard? and how shall they heare without a Preacher? Private men that publish to their families o… neighbours, and speake of that which themselves have learned, may be said to preach to them, as the L…per that was cured did, Mark. 1.45. and the deafe man with his friends that brought him to Christ, Mark. 7.36. and the Daemmiack, Luke 8.39 of all these it is said in the text that they did foreign which properly signifieth, to cry, proclaime, or preach; and is the very same word that is used to expresse the preaching of Christ, and his Apostles. But is this the preaching that the Apostle meanes when hee saith, Rom. 10.14. How can they heare without a Preacher? No, verily he meaneth it of publike ministeriall preaching of the preaching of such men as are called, and sent of God, and endued with speciall gifts to that purpose, as is plaine by the next words, verse 15. How shall they … except they be sent? And this is further confirmed, 2. Cor. 5.18. God hath given to us the ministery of reconciliation. And againe, verse 19. Hee hath committed to us the word of reconciliation.
And for the third degree in mans conversion, 1. This is the meane wherby he hath ever beene wont to change, and renew the hearts, and lives of men, and to worke all saving grace in them. How came Gods people (of whose conversion the holy Ghost gives testimonie) to saving grace, but by the ministery of the word? So Paul saith of the Galatians that were Gentiles, Gal. 2.2. that they received the spirit by the hearing of saith. So Peter saith of the faithfull he wrote unto, that were Iewes, that they were borne againe, not of corruptible seed, but of uncorruptible by the word of God, 1. Pet. 1.22. Yea by the word preached, as he expresseth himselfe, verse 25. 2. This is the meane God hath sanctified in his word, and appointed unto this worke of changing, renewing, and breeding Grace in the soule. Therefore Paul calls the ministry of the Gospel the ministration of the spirit, and the ministration of righteousnesse, 2. Cor. 3.8, 9. And the Apostle Iames 1.21. calls it the engrafted word; To teach us, that as the science of a good apple grafted into a crab-tree-stocke, hath vertue to change the nature of it; so hath the word preached (for of that he speaketh as appeareth verse 19.22, 23.) vertue to change the heart of man.
Reason.Now if we will enquire into the reasons, and grounds of this Doctrine, wee shall find three given unto us in the holy Scripture.
First, the Lord is wont to accompany this ordinance of his, with the mighty power and operation of his holy Spirit, Matth. 18.20. I am with you unto the end of the World. It is therefore called the power of God unto salvation. Rom. 1.16. It is not in the power of the best minister (be his gifts and graces never so good) to convert a soule: Neither is he that planteth any thing, neither hee that watereth, saith the Apostle, 1. Cor. ….7. This is the onelyonly worke of Almighty God, yea such a worke as wherein he sheweth his omnipotent power, as much as in any worke that ever he wrought. The Apostle prayeth for the Eph…sians, Chap. 1.18, 19. That the eyes of their understanding being inlightned, they might know what is the exceeding greatnes of his power to …-ward that beleeve ac…ording to the working of his mighty power. O that those men who thinke they can repent when they will, and easily convert, and turne to God, would think seriously of this place, and see their errour. It is a strange thing to consider how wonderfull a change the ministry of the word hath wrought in men; how it hath tamed and subdued such sinners as have seemed most desperate, as have beene most hard-hearted, and unlikely ever to come to grace: Publicates and harlots were wonne to God by Iohns ministry. Matth. 21 3. Many of those Priests that had a chiefe hand in crucifying Christ, by it were made obedie…t unto the faith, Acts 6.7. Ignorant and gracelesse men have felt themselves rebuked, and judged, and the very secrets of their hearts discovered unto them by it. 1. Cor. 14.25. It hath pulled downe their strong holds, and cast downe their imaginations, and every high thing that exalted it selfe in them against the knowledge of God (stopt their mouthes quite, and made them past reasoning against it) and brought into captivity every one of their thoughts into the obedience of Christ. 2. Cor. 10.4, 5. yea so quite changed their natures, that the Wolfe could dwell with the Lambe, and the Leopard lye downe with the Kid, and the Calfe with the young Lyon, Esa. 11.6. How was this change wrought? OnelyOnly by the word of God, which is called the rod of his mouth, and the breath of his lips, Esa. 11.4. Yea, some that at that very instant when they have come to heare it, have hardened their hearts against it, and come with hatefull minds with purpose to cavill, and oppose it, hath it thus mightily subdued. As wee shall see in those Officers that went with Commission from the Pharisees to apprehend Christ, Iohn 7 32, 46. and those that mocked Peter, and the Apostles, and said they were full of new wine. Acts 2.13, 37. And in Dionysius, Areopagita, Damaris, and such others in Athens who by Pauls Sermon were wonne to cleave unto him. Act. 17.3.▪ though whē they came to heare him they esteemed no better of him then of a babler, as you may see verse 18. The like wee may see in the Princes and people spoken of Ier. 26. who being mortall enemies to the Prophet, and such as thought him unworthy to live, a little before as appeares verse 8. were by hearing him preach, quite changed in their minds, as you see verse 16. And not a marvell; for so hath the Lord promised, Esa. 29.24. They that erred in spirit shall come to understanding, and they that murmured shall learne Doctrine. And from whence hath the ministry of the word had this power to worke so mightily? Surely from this only, that the Lord hath wrought with this his owne ordinance. This, this was it that made Nathans ministry here to prevaile so farre with David, though he were his Liege Lord and Master, and though he were so deepe sunke in sin. The weapons of our warfare are mightily through God 2. Cor. 10.4. This made the convert mentioned, 1. Cor. 14.24.25. When hee had felt the piercing, and searching power of the Word to cry, of a truth God … in you: So is also the power that the Word hath to breed faith, and comfort to bee ascribed to this, Iohn 6.45. They shall all bee taught of God; God is in this ministry.
Secondly, If you aske me yet a reason of this, why the Lord hath not rather wrought Grace in men immediatly by his spirit, then thus to put them off to Preachers, or why he should worke thus mightily by preaching, rather then by any other meanes? I answer, he hath done this to grace and dignifie his owne ordinance. A notable proofe whereof you may observe in this, that even when visions, and revelations were in use, and God did oft immediatly speake unto his servants himselfe, and by Angels, yet would he not doe this worke with his owne voice or hand, or by the ministry of Angels, but by the voice, and hand of his ministers. As here in Davids case; and in that case of Manasses, 2. Chron. 33.18. and in the case of the noble Eunuch. Acts 8.29. the spirit …ad Philip go joyne himselfe unto his Chariot. Nay, when God himselfe had begunne (as it were) the worke, yet would he not effect it himselfe, but hath sent men over unto his ministers, that the worke might be done by them. So did he with Saul, Acts 9.1…. he sent Ananias to him: and with Cornelius hee bad him send for Peter, Acts 10.5.6. Yea, it hath pleased God to ascribe this mighty worke of saving soules, and all the degrees of it unto his ministers. Many of the children of Israel shall be convert to the Lord their God, saith the Angel of Iohn, Luk 1.16. I send thee (saith the Lord to Paul, Acts 26.17.18.) to open their eyes, and to turne them from darkenesse to light. And 1. Tim. 4.16. In doing this thou shalt save thy selfe, and them that heare thee.
Thirdly, If you will not yet be satisfied, but aske me further a reason, why will not God aswell worke Grace by other meanes, as by preaching? Are there not other meanes as good as preaching? that is, reading of good bookes (especially of the holy Scripture) conference with good men, prayer, affliction, and such like? Is not God as likely to worke Grace in my heart by them, as by preaching? I answer, they are: yea the Word read is in it selfe, a more divine, and excellent thing, freer from humane infirmities, then any mans preaching that hath beene in the world since the Apostles dayes: For (…. Tim. 3.16) all Scripture is given by inspiration of God Yet though this be in itselfe a weaker means, God hath chosen to worke Grace by it, rather then by any of the other And if you would know the reason of it, I can go no higher than this that the Apostle gives, 1. Cor. 1.21. It hath pleased God by the foolishnesse of peaching to save all beleevers, all his elect, Matth 11.26. Even so Father, for so it seemed good in thy sight. Vnlesse I should adde this, that the weaker the meane, and instrument is whereby God doth worke, the more is the power of God glorified, and magnified in working so mightily by it. According to that which the Lord saith to Paul, 2 Cor. 12.9. My strength is made perfect in weakenesse. What reason could be given, why the waters of Damascus should not have as soveraigne vertue to heale Naamans leprosie, as the waters of Iordan: but only this, that the Lord was pleased to sanctifie, and appoint the one to this worke, and not the other? 2 Kings ….12, 13. and the like may be said in this case, 1 Cor. 1.25. Because the foolishnesse of God is wiser then men, and the weakenesse of God is stronger then men.
The use of this doctrine is great,Vse. 1. and manifold. For it serveth for exhortation. 2. For reproofe. 3. For direction.
First, it serveth to exhort, and perswade us unto two duties. And the first of them is this. That we should learne to esteeme highly of, and to reverence this ordinance of God in the ministry of the meanest of his faithfull servants. It is the exhortation of the Apostle, 1 Thess. 5.12, 13. And wee beseech you brethren to know them which labour among you, and are over you in the Lord, and admonish you, and to esteeme them very highly in love for their workes sake. That ought to bee the speech of all Gods people which is mentioned, Rom. 10.15. How beautifull are the feete of them which preach the Gospel of peace? and marke how that is inferred upon the former words: Surely whosoever beleeveth this Doctrine, that they are the only men by whom God hath ordained to work every saving Grace in the hearts of his elect, if either he have any Grace in him, or desire to have any, cannot choose but love, and reverence Gods faithfull ministers, 1. Cor 4 1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
If any man shall object in pressing this point you plead for your selves, 1. First, wee may answer him with the Apostle, 2. Cor. 4.5. in pressing this point, We preach not our selves but Christ Iesus the Lord.
Secondly, I plead not for Pharisaicall preheminence (Let proud Pharisees do that, who love the uppermost roomes at feasts, and the chiefe seates in the Synagogues, Matth. 23.6.) but in inward reverence for their worke sake, to which the Apostle exhorteth. 1. Thess. 5.13.
Thirdly, Neither do I perswade you to esteeme highly of all that weare our cloth, and to reverence all men that go under the name of ministers. For I know there be too many such whom (1. for their gifts, as the Lord speaketh Ier. 23.21. I have not sent them▪ yet they runne, I have not spoken to them, yet they prophecy; 2. For their lives) the Lord hath most justly made contemptible, and base before all the people, as he did the Prophets in Malachies dayes, Mal. 2.9.
Fourthly, Neither doe I perswade you to that slavish subjection to the ministry, which the Synagogue of Antichrist have brought the people unto. They appropriate to themselves onelyonly the title of the Church; the people they say have no further to deale with matters of Religion then this, to beleeve as the Church beleeveth, to receive whatsoever the Priest teacheth, or enjoyneth, & never make any question of it. For to such Gods people may justly say that which Korah, Dathan, and Abiram, did speake most wickedly, and rebelliously, Numb. 16.2. Yee take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them, wherefore then lift ye up your selves above the congregation of the Lord? You may, and ought to judge of the Doctrine that is taught you, and not to reverence the best minister in the world so much, as to receive any doctrine upon his credite, till you have examined and found it to be agreeable to the Word, Paul himselfe bids the Corinthians, judge of that he said, 1. Cor. 10.15. and the Bereans are commended for this, that they examined by the Scriptures those things that Paul and Sylas taught, Acts 17.11.
Fiftly, I deny not but you may in your esteeme, put a difference even betweene Gods faithfull ministers. For there are diversities of gifts, 1. Cor. 12.4. And it is no fault, but a good grace of God, to esteeme best of the best gifts of God. That may by good consequence bee concluded from that speech of the Apostle. 1. Cor. 12.31. Covet earnestly the best gifts.
And I will tell you what ministry you should most prize, and esteeme of.
First, you may, and ought to esteeme of that ministry best, not which tickleth the eare best, nor of that which hath most learning, but that which is most fit to edifie, and to work upon the conscience; which made Paul say, 1. Cor. 14.5. Greater is he that prophesieth, then he that speaketh with tongues; and 4.20. The kingdome of God standeth not in words, but in power.
Secondly, you may, and ought to esteeme of that ministery best that doth most good, that God blesseth most, and so giveth greatest testimony unto. This is mentioned for the cause of the reverence the conuert spoken of, 1. Cor. 14.25. did shew to that ministery, because he found that of a truth God was in that ministery. And thus Paul challengeth esteeme, and reverence to his ministry. 1. Corinthians 9.2. because God had set his seale unto it.
Thirdly, you may, and ought to esteeme most of that ministery, that your selves have received most good by. So Paul prooveth, the Corinthians ought to esteeme more of him then of others, because he had begotten them to Christ. 1. Cor. 4.…5. And in this respect, certainely your owne Pastors should bee more esteemed then strangers; 1. Thess. 5, 12. Wee beseech you brethren to know them which labour among you, and are over you in the Lord, and admonish you.
All this notwithstanding, you must hold your selves bound to esteeme reverently of the meanest of Gods faithfull ministers, and may not admire and praise one, with disparaging, and making light account of another. This is taxed by the Apostle, as a foule sinne, 1. Cor. 3.4. When one saith I am of Paul, another I am of Apollo, are ye not carnall?
Now for to helpe, and strengthen thee against this corruption, consider these sixe points.
First, The ministery of one man is Gods ordinance aswell as anothers, 1. Cor. 16.10, 11. Timothy worketh the worke of the Lord, as I also do, let no man therefore despise him. And the word is the same, the treasure as precious, in one vessell as in another, 2. Cor. 4.7.
Secondly, The difference of gifts is the Lords doing, and for the benefit of the Church. It is not alwayes the fault of the minister, that his gifts are meaner then another mans. Many times indeed it is his owne fault, because he will not study, nor stirre up Gods gifts in himselfe; but alwayes it is not so. But this is the Lords doing, who divideth to every one severally as he will, 1. Cor. 12.11. Yea, in this difference, and variety of his gifts in his ministers, the goodnesse of God to his Church is greatly to bee admired. All this is done for the benefit of the Church, 1. Cor. ….22. One kind of gift is fitter for some to profit by, and another for other some, Mat. 11.17, 19.
Thirdly, He that receiveth a meaner gift then he whom thou most admirest in one kind, may yet excell him in some other gift that is also usefull, and beneficiall to the Church. As the Apostle sets it forth by a fit comparison; the hand hath as excellent a gift in his kind as the eye, and the foote as the head, 1. Cor. 12.21. Paul had a better gift in speech then Barnabas, Actes 14.12. yet was Barnabas also a good man, and full of the holy Ghost, and had excellent gifts in his kind. Acts 11.24.
Fourthly, Thy profiting by the ministry of the word, dependeth not so much upon the gifts of the man that preacheth, as upon the blessing of God upon his owne ordinance, 1. Cor. 3.5. The Preachers are but the ministers by whom wee beleeve, even as the Lord giveth to every man.
Fiftly, God sometimes workes most mightily, and giveth the greatest blessing to the weakest meanes: No man doubts but Peters gifts were farre inferiour to Christs, yet wonne he more to God by one Sermon, Acts 2.41. then Christ did by all his, as may appeare, Acts 1.15.
Sixtly, If thou refusest to receive, and esteeme duly of the meanest of Gods faithfull servants that are sent by Christ, thou receivest not Christ, but in the ministery of the Word, respectest more the gifts of men, then the ordinance of God, Iohn 13.20. Verily, verily, I say unto you, he that receiveth whomsoever I send, receiveth me.