Lectures Upon Psalm 51, Part 4 · Lecture 48
Lecture XLVIII. On Psalme 51.4. Febru. 6. 1626.
NOw followeth the reason, why David professing his repentance, and suing to God for mercy in the pardon of his sins, doth make confession of his sin, and accuse himselfe before God for it, not only in generall termes, but in particular; and the reason is contained in these words. That thou mightest be justified when thou speakest, and be cleare when thou judgest. For these words have reference, not to those that go immediatly before them in this verse, as if his meaning should be, I have therefore sinned against thee, and done this evill in thy sight, that thou mightest be justified when thou speakest, &c. But these words have reference to the third verse, and his meaning is this. I acknowledge my transgressions, and accuse my selfe in this manner, that I may justifie thee, and give glory unto thee and acknowledge thy righteousnesse, both in that which thou hast spoken and threatned against me by thy servant Nathan, and in those judgements also which thou hast already executed upon me, in taking away my child, and which thou shalt also hereafter be pleased to lay upon me for my sinne.
So that you see there be two parts of this reason, why David doth thus confesse his sinne. 1 That God might be justified in whatsoever he had spoken. 2 That God might be cleared in the judgements he had already, or should further execute upon him.
Nota.So that the first thing we have heere to observe, is this; that though the message the Lord had sent unto him, that which he had spoken to him by Nathan, were in it selfe very sharpe and dolefull; as you shall see it recorded, 2 Sam. 12.10—12. namely, 1. That the sword shall never depart from his house, 2. That he would raise up evill against him out of his owne house, 3. That his wives should be defiled, and abused by his owne son, and that before his owne eyes, that is, himselfe should know it, 4. That all this should be done openly, all Israel should take notice of it; yet doth David 1 justifie the Lord in all this, yea 2 he professeth heere that he did therefore thus accuse himselfe, that he might justifie the Lord, in all this that he hath said against him.
From whence this Doctrine ariseth for our instruction.
Doct. 15The Lord must be justified in whatsoever he hath spoken. The man that it truly humbled for his sinns dareth not gaine say or murmur against any thing, that the Lord hath spoken, but is apt to justifie him in it. Before I come to the confirmation of the Doctrine the tearmes of it must in a word be explaned by answering two questions.
Quest. 1First, How doth the Lord speake unto men?
Answ.I answer, In old time God spake to his people. 1. Sometimes openly by a lively, and audible voice; thus he delivered to them the ten commandements the summe of the law; In which respect they are called lively oracles, Acts 7.38. 2. Sometimes secretly by dreames and visions, Acts 18.9. God spake to Paul by night in a vision. Now also God speaketh to his people but after another manner. 1. By the holy Scriptures, for by them the spirit of God is said to speake to the Churches, Rev. 2 7. They are therefore called the Oracles of God, Heb. 5.…2. 2. By the ministery of his servants that speake to us by authority, and commission from him, and by warrant of his word. As that which Nathan spake heere, David saith God spake. So saith our Saviour, Luk. 10.16. He that heareth you, heareth me.
Quest. 2Secondly, How may men be said to justifie the Lord in whatsoever he speaketh▪
Answ.I answer, 1. When they beleeve it to be true, and give credit unto it. 2. When they yeeld consent to it, and allow it to be just, and equall. 3. When they take it to heart, and submit themselves unto it. Thus must God be justified in whatsoever he hath spoken, in every part of his word. The word of God we shall finde consisteth of foure parts. 1. There is the word of Doctrine, and history, sundry truths are delivered, and affirmed in the holy Scripture, that are neither precepts, nor promises, nor reproofes or threatnings. 2. There is the word of precept or commandement. 3. There is the word of promise. 4. There is the word of reproofe and denunciation of Gods judgements against sinne.
First, We must undoubtedly beleeve, and give credit to whatsoever God hath spoken; though the thing seeme never so unlikely, never so much against reason, yet when once God hath spoken it, when we have his word for it, we must make no do doubt nor question of it. See this 1 in the word of Doctrine and history in all truths taught us in the holy Scripture. As that the world was made of nothing, onelyonly by the word of God. Heb. 11.3. Through faith we understand (know, and are fully perswaded) that the worlds (this, and that that is to come) were framed by the Word of God. And that the bodies of all men howsoever they died, shall rise againe at the last day, Iob 19.26. I know (and am fully perswaded) that though after my skin the wormes destroy this body, yet in my flesh I shall see God. See it 2 in the word of precept. What a strange commandement was that that Abraham received from God, Gen. 22.2. to sacrifice his owne sonne, and that that Paul received, that he that had beene so bitter a persecutor, and so infamous for it, throughout the whole world should goe and preach the Gospell both to the Iewes, and Gentiles? How many reasons might they have alledged against these commandements? yet when God had once spoken it, they were fully perswaded they must doe it, and went about it presently, without all reasoning or disputing against it. And as Paul saith, Gal. 1.16. Immediatly (so soone as I had received this commandement) I conferred not with flesh, and bloud. See this also 3 in the word of promise. What a strange promise was that which God made to Abraham when hee was an hundred yeares old that he would give him a feed and posterity that should be as innumerable as the stars in the firmament, Gen. 15.5. and that by Sarah an old, and a barren woman, Gen. 17.16. How many things might they both have objected against this? Yet they did not, but undoubtedly beleeved it should be, even as God had spoken, they justified the Lord when he had spoken the word. As Paul saith of Abraham, Rom. 4.20, 21. He staggered not at the promise of God through unbeleefe but was strong in faith, giving glory to God, and being fully perswaded that what he had promised, he was able also to performe. And of Sarah he saith, Heb. 11.11. She judged him faithfull who had promised. 4 and lastly, See a proofe of this first degree in the word of reproofe, and threatning (which most directly suiteth with my Text heere, though the words be so generall, as they may not be restrained to that onelyonly) What likelihood was there in that reproofe, and threatning which God delivered to Noah, and would have him to preach, and publish to the whole world. Gen. 6.13. The end of all flesh is come before me, for the earth is filled with violence through them; and behold I will destroy them, with the earth? And how would God destroy them? By a floud, verse 17. I even I do bring a floud of waters upon the earth, to destroy all flesh. How unlikely, how impossible would this seeme to all wise men in the world? How would they scorne and deride Noahs preaching of such a doctrine as this? Yet did Noah verily beleeve this and preached this, 2 Pet. 2.5. Why? Because God had said it, he justified the Lord in that he had spoken. As the Apostle saith, Heb. 11.7. By faith Noah being warned of God of things not seene as yet, moved with feare, prepared an arke. So what likelihood of truth was there in the reproofe and threatning of vengeance that Ionah preached to the Ninivites, Ionah 3.4. He cryed and said yet forty daies and Niniveh shall be overthrowne. Yet because God had said this (though he spake this to them not immediatly, nor by an Angell neither, but by a man, a stranger, a weake man) they verily beleeved it would be so, if they by extraordinary repentance, and humiliation did not prevent it. For so it is said, Ionah 3.5. So the people of Nineveh beleeved God, and proclaimed a fast. Thus you see the confirmation of the doctrine in the first degree of proofes; we must beleeve whatsoever God hath delivered to us in his word without all reasoning against it; we must justifie the Lord, in whatsoever he hath spoken.
The second degree wherein God must be justified in whatsoever hee hath spoken▪ is this. We must not onelyonly beleeve every thing to be undoubtedly true which God hath spoken, but also allow, and approve of it as most just and equall without all murmuring against it. See the truth of this 1 in the word of Doctrine, and of all those truths that God hath revealed to us in his word. Psal. 19.9. The judgements of the Lord (by which he meaneth the whole word, not the law onelyonly as appeareth plainely by the effect of them mentioned vers. 10.) are true (and not so onelyonly but) righteous altogether. According to that which the Lord speaketh of them, Pro. 8.8. All the words of my mouth are in righteousnesse, there is nothing that is froward or perverse in them. There is not one Doctrine taught, nothing appointed, but it is most holy and pure, and good. Thus must we justifie the Lord, in whatsoever he hath spoken. 2 In the word of precept, even those commandements of God which are most against us, and those corruptions that are strongest in us. So speaketh David, Psal. 119.128. I esteeme all thy precepts concerning all things, to be right. And Paul Rom. 7.12. The law is holy, and the commandement is holy, and just, and good. 3 So must we also justifie the Lord in all his reproofes, and threatnings how sharpe soever they have beene. So did the King, and Princes of Iuda when they were sharply reproved and menaced by Semajah the Prophet they replyed not, nor fretted against the Prophet but confessed 2 Chron. 12.6. The Lord is righteous. And Hezekiah when Esay dealt roundly with him in the name of the Lord, for shewing all his treasures to the King of Babilons Embassadours, 2 King. 20.19. Good is the word of the Lord, which thou hast spoken. Yea the Lord requireth this of all his people, that they say Amen, and set their seale to every curse of his law, and that upon paine of his eternall curse. Deut. 27.26. Cursed be he that confirmeth not all the words of this law, and all the people shall say Amen.
The third, and last degree wherein God must be justified in whatsoever hee hath spoken, is this, we must receive, take to heart, and submit our selves to the word in all things. So it is said of Iohns hearers, Luk. 7.29, 30. All the people that heard him and the publicans justified God, being baptized with the baptisme of Iohn, (they tooke to heart the things that God spake by him, and submitted themselves to Gods ordinance in his ministery) but the Pharisees and Lawyers (that did not so) rejected the counsell of God against themselves. See this 1 in the word of doctrine. Of Peters hearers it is said that they received the Word with gladnesse, Acts 2.41. they found sweetnesse in it. Every truth revealed in the Word, is sweet to a good heart, Psal. 119.103. O how sweet are thy words unto my tast? yea sweeter then any hony unto my mouth. 2 See it also in the word of precept. Though we be not able to obey some commandements of God exactly, and in all points, yet must we love all Gods commandements, and delight in them, and be glad God hath given us such lawes to curb our corruptions, and to guide us; and we must endeavour to keepe them. As Paul speaketh of himselfe, Rom. 7.22. I delight in the law of God, in my inner man. 3 See this in the word of promise. We must not onelyonly beleeve every promise to bee true, but we must be affected with Gods promises, and take comfort in them. So Paul speaketh of the faithfull, Heb. 11.13. Having seene the promises (concerning Christ) a farre off, and being perswaded of them, they embraced them foreign kissed them, and hugd them. 4 and lastly. See this in the word of reproofe, and threatning; we must be moved and affected with the rebukes, and menaces of the word. So it is said of Noah when God had revealed to him his purpose for the destruction of the world. Heb. 11.7. He was moved with feare and prepared the arke for the saving of his house. And of Iosiah, 2 Chron. 34.27. That his heart was tender, and he did humble himselfe before God when he heard the law but read, and what God had threatned to bring upon that place.
The reasons, and grounds of this Doctrine why we should in this manner justifie the Lord in whatsoever he speaketh even by his servants, and Ministers, to beleeve it as most true to allow of it, and subscribe to it as most just, & righteous, and consequently to take it to heart, and submit our selves to it; are two
The first respecteth the speaker himselfe.Reason 1. It is the Lord, saith Ely, 1 Sam. 3.18. when Samuel a child declared to him, what God had threatned to bring upon him, and his house. As if he had said, It becommeth me to beleeve this, it becommeth me not to murmur against it, it becommeth me to humble, & submit my selfe unto it It is the Lord. In every truth that is taught us, in every commandement that is pressed upon us, in every reproofe that is given us, in every threat that is denounced against us, if it be done by warrant of the Word (whosoever the messenger be) it is the Lord that speaketh unto us; as David heere acknowledgeth in that that was spoken by Nathan. It is God that cryeth out against us, and our sinnes in the ministery of his Word, the preachers are but his voice as Iohn the Baptist saith, Iohn 1.23. And it becommeth us all to justifie God when he speaketh. How shall we escape (saith the Apostle, Heb. 12.25.) if we turne away from him that speaketh from heaven?
The second reason respecteth the things themselves that are spoken.Reason. 2. For whatsoever the Lord hath spoken in his Word, be it doctrine or commandement, or reproofe, or threat, it is spoken in love to all his people, and it is for our good, that he hath spoken as he hath done. Doe not my words (saith the Lord, Mic. 2.7.) do good to him that walketh uprightly? As if God should say, Is there any thing in all my Word that is not wholsome, and profitable unto my people? This moved Hezekiah to receive that sharpe message so well, 2 King 20.19. Good is the Word of the Lord which thou hast spoken.
The use that this Doctrine serveth unto is for reproofe principally.Vse. For this is a common sinne, yea a mother sinne, and cause of most other sinnes, that men do not justifie God when he speaketh, give not that honour to the Word of God that is due unto it. Foure sorts of men especially there be, that offend this way.
First, Such as though they heare, and read the Word ordinarily yet give not credit unto it; but after many yeares enjoying of the Word, are not fully perswaded of many truths, many articles of the faith, that are clearely revealed and taught in the Word; many duties that the Word enjoineth, they cannot be perswaded that they are bound unto them; many sinnes that the Word reproveth, they cannot be perswaded that they are sinnes. Before I shew the danger that these men are in I will give you certaine cautions, to prevent the mistaking of it.
First, A man is not bound to beleeve every thing, that commeth under the title, and name of Gods Word; not every thing that the best Minister doth teach because he teacheth it, and you are well perswaded of him. But you may, yea you ought to try before you trust in this case, examine how we ground that we teach upon the Word, before you beleeve us. 1 Thess. 5.21. Prove all things: and then hold fast that that is good. It was a noble disposition (as the Holy Ghost saith, Acts 17.11.) in the men of Berea that they were not so servi…ely addicted to any teachers, how excellent soever their gifts were, as to receive any thing upon their credit but they searched the Scripture daily to see whether the Doctrine were sound, and true which they did teach, and yet they are said to have received the Word with all readinesse of mind for all this. God requireth no greater readinesse then this of any of his people, in receiving or beleeving his Word.
Secondly, it is no signe of infidelity for a man, to move questions and to have doubts in himselfe of some things that he hath heard, and read in Gods Word, so he do it with reverence, and out of an humble desire to be instructed and resolved in the meaning of them. For so did the blessed Virgin doubt, and make a question of that which the Angell Gabriel had said unto her, Luke 1.34. How shall this be seeing I know not a man? This questioning, and moving of doubts was used in the Church of the Iewes, and our blessed Saviour approved it by his owne example, Luke 2.46, 47. He sat in the midst of the Doctours, and both asked them questions, and answered the questions they propounded unto him. This was the course the Apostles much practised, they moved questions to the people, and gave them liberty to propound their doubts unto them. So it is said of Paul, Acts 17.2. that he reasoned with the Iewes, out of the Scriptures. A happy thing it were, if Gods people now adaies were more given then they are, to these doubts, and questions.
Thirdly, it is no signe of infidelity nor of an ungracious heart in a man, to have thoughts rising sometimes in his heart to doubt of the most cleare and evident truths that are revealed in the Word, thoughts of infidelity, of atheisme, of blasphemy. For they may come sometimes from the tentation, and suggestion of Satan. And such evill motions of Satan our blessed Saviour himselfe was subject unto, he was tempted by the divell to make away himselfe, Mat. 4.6. and to fall downe, and worship the divell, Mat. 4.9. And they may come sometimes from the corruption of our owne heart. And such evill motions the holy Apostle was subject unto, 2 Cor. 12.7. he felt a thorne in his flesh; which hee calleth the messenger of Satan, because he stirred up this corruption of his heart, and furthered it. Neither is it an argument of an heart void of grace, to be borne downe for a time by the violence of these motions of infidelity and suddenly to yeeld unto them. For Sarah was so, Gen. 18.12, 13. when shee laughed within her selfe and said, Shall I that am so old have a child? And David was so when Psal. 116.11. he said in his hast, all men are liars. These Prophets will lie as well as other men. Provided alwaies that they that have these motions of infidelity 1 Do abhor them, resist them, and not yeeld unto them. For so did our Saviour, Mat. 4.10. Get thee hence Satan. 2 Do mourne and are humbled for them as for a great affliction, and judgement of God upon them. For so did David when he had a motion of Atheisme to doubt of Gods providence and to think Psal. 73.13. Verily I have cleansed my heart in vaine. This did so trouble him that he saith verse 21. His heart was greeved, hee was pricked in the reines. And so did Paul when he felt the evill motions of his flesh it was unto him as a thorne in his flesh, it pained and grieved him exceedingly, he besought the Lord thrice that it might depart from him, 2 Cor. 12.7, 8. Yea he saith that this was given him of God of purpose to humble him. And so may I say to every child of God that is thus troubled with these motions of Atheisme and blasphemy, certainely they are given thee of God to humble thee; be of good comfort, God intendeth to do thee good by them.
But now to come to these that I told you were to be reproved by this Doctrine, that man that cannot beleeve nor give credit to the Word of God, nor be certainely perswaded of any truth, that is clearely revealed in it, can never grow to any certainty in religion, cannot justifie the Lord when he speaketh, and is never troubled for this, never striveth to beleeve, never prayeth against his infidelity; as (alas) this is the case of most men; and he is certainly in a most dangerous, and damnable estate. For thus our blessed Saviour speaketh of such, Iohn 8▪46. If I say the truth, why do ye not beleeve me? Then he addeth, verse 47. shall I tell you the cause? Ye therefore heare not (that is beleeve not) because ye are not of God; and 10.26. Ye beleeve not because ye are not of my sheepe, as I said unto you; and 12.39, 40. Therefore they could not beleeve, because he hath blinded their eyes, and hardned their hearts.
The second sort that are to be reproved by this Doctrine, are such as give themselves liberty to gainsay, and dispute against many things that God hath spoken in his Word, they that call into question many main points of our Christian religion, clearely revealed in the Word, because they see not how they can stand with reason, that turne all religion into disputation, they that do thus, do not justifie God when he speaketh, rest not upon the authority of his Word, but accuse and condemne him rather. These men are guilty of most heinous sinne. These mens case the Apostle layeth downe plainely, 1 Tim. 6.3, 4, 5. Of these men that consent not to wholesome words, even the words of our Lord Iesus Christ, and to the doctrine which is according to godlinesse, he saith that they are proud, and know nothing, but dote about questions and strife of words, &c. The man that hath truth of grace, and hath felt the saving power of Gods Word in himselfe, hath his thoughts captivated, as the Apostle saith, 2 Cor. 10.5. and will say as 2 Cor. 13.8. We can do nothing against the truth, but for the truth. And is apt to say of Gods Word as David doth of Gods corrections, Psal. 39.9. I was dumbe, and opened not my mouth, because thou hast spoken it. No man should dare to oppose, or reason against any truth that God hath in his Word taught, and revealed, but it becommeth all men to lay their hands upon their mouthes in this case; according to the speech of the Prophet, Hab. 2.20. Let all the earth keepe silence before him.
And with these disputers we may fitly rancke the most of our people that can well endure to heare the religion they professe, any truth of God that they have heard, and received to be gainsaid and contradicted; that have no greater delight then this, to heare any point of religion wittily opposed, and disputed against by any man be he Papist, or Anabaptist, or whatsoever he be. Whereas if we ever learned to justifie God when he speaketh, and to beleeve undoubtedly that which God hath revealed and to receive it with love, it would be a matter of extreme griefe and trouble of mind unto us to heare any thing that should give us cause to doubt of our religion; as it was to the two Disciples that went towards Emaus, Luk. 24.17. Yea, and although difference in judgement about smaller matters ought not to cause that alienation of affection, and strangenesse either among Ministers or people, as with many it doth; to the great hinderance of the growth of the Gospell; yet towards such as oppose themselves against the truth in main, and fundamentall articles thereof, Christians are bound to shew themselves strange, to shun all voluntary, and unnecessary familiarity with them, to shew them no countenance. If we shall receive such into our houses, or bid them God speed we make our selves partakers of their sinnes, 2 Iohn 10, 11. Such we are bound to shew our detestation unto and to hold them accursed, though they had the gifts of Angels, Gal. 1.9. If any man should goe about to touch or undermine you in your freehold, and to find holes in your leases or evidence whereby you hold your lands, your hearts would rise against him, and you would count him as your utter enemy, that seeketh your undoing. And he that esteemeth not more of his religion, and of the truth of God, the evidence whereby he holdeth his interest to heaven, and his eternall salvation, did never yet find any sound comfort in it. According to that saying of David, Psal. 1…9.111. Thy testimonies have I taken as an heritage for ever, for they are the rejoycing of mine heart.
The third sort that are to be reproved by this Doctrine are they that cannot endure the word of reproofe. Of such also our Congregations are full that though their sins be reproved with never so good warrant and evidence from the Word of God, yet cannot submit themselves to it, nor justifie the Lord in that which he speaketh against them, but storme, and rage against the Minister, and cannot abide him for it. This was wont to be counted a dangerous sin, This people (saith the Prophet, Hos. 4.4.) is as they that strive with the Priest.
The fourth and last sort that are to be reproved by this Doctrine are they that heare constantly, and do professe they beleeve what they heare, but take nothing to heart; that as they feele no sweetnesse at all in any of the promises of God, so do no reproofes or threatnings of the Word, work any sorrow or feare in their hearts. The judgements God hath threatned against any nation where such sins abound as do in ours; that is to say, Ier. 5.22.29. & Num. 35.31.33. & Ier. 17.27, &c. yea those that God hath threatned against such sins as themselves live in, as Zac. 5.4. & 1 Cor. 6.9, 10. & Mat. 11.24. & Rev. 21.8. do not move them at all to humiliation, to sorrow or feare, or to any care to make their peace with God.
But these two last sorts I doe but point at, the time being past I must leave them to be inlarged in your owne meditations.