Lectures Upon Psalm 51, Part 5 · Lecture 71
Lecture LXXI. On Psalme 51.5. October 2. 1627.
THE third point wherein the admirable goodnesse of God appeareth unto us,3Confirming grace. who are even by nature so vile, as wee all are, is in the worke of his confirming grace. If wee could rightly weigh what our nature is, and what a strength and power of corruption, there remaineth still in the best of us, we would see cause to wonder that any of us after we are converted, and have some measure of saving grace begun in us, should stand for any time. We read in Scripture of a three-fold standing, and in every one of these kinds, every Christian hath cause to admire Gods power, and goodnesse, towards his soule. 1. There is a standing in the faith, and in the profession of the truth. Of this the Apostle speaketh, 1 Cor. 15.1. I declare unto you the Gospell which I preached unto you, which also you have received, and wherein yee stand. 2, There is a standing in the state of grace, and in a comfortable assurance, and feeling of Gods favour, Rom. 5.2. By Christ we have accesse by faith, into the grace wherein we stand, and rejoyce in the hope of the glory of God. 3. There is a standing in a Christian course of life, and conscionable practise of godlines. This Epaphras begd of God for the Colossians. Col. 4.12, That they might stand perfect, and compleat in all the will of God.
Now that any of us, should bee able to stand stedfast, and persevere any of these wayes, that is to say, either in foundnesse of judgement, and profession of the truth; or in the comfortable assurance of our salvation, and of the favour of God; or in a conscionable care to please God in our whole conversation, is certainely a matter of greater wonder and admiration, then the most of us doe conceive of. This we would all easily discerne, and acknowledge, if we would but seriously consider of these foure points.
First, what a world, what an age and time we live in, wherein (by reason of the continuall discouragements goodnesse doth find every where, and the manifold allurements and tentations unto evill, by examples, and other wayes wee have unto sinne) it is as strange any of us should continue in the state of grace, as it is for a man to keepe his health, that liveth in a Towne, where every house, and every person, and the very ayre it selfe is infected with the plague. That which David saith of wicked men, that live in the greatest prosperity, Psalm. 73.18. may truly bee said of all Gods children, even of those, whose soules prosper, and thrive most in grace, Surely thou hast set them in slippery places. Surely the times and places wee live in, are so slippery, as it is strange any of us should hold our feet, or keep our selves from falling fearefully This made the Prophet complaine so, Esa. 6.5. Woe is me, for I am undone, because I am a man of uncleane lips. As if hee had said, My speech is too uncleane, too prophane to bee a Prophet, and how can it choose but be so, I dwell (saith he) in the midst of a people of uncleane lips.
Secondly. Consider what the malice, and subtilty, and power of Satan, our enemy is, and wee shall see just cause to wonder, that any of us should bee able to continue in the state of grace for any time. When our first parents were created after the image of God, in holinesse, and true righteousnesse, his eye was evill toward them, hee could not endure they should continue in that blessed estate for any time. And his envy and malice is still the same towards any, in whom he seeth this image renewed, he cannot rest till he have defaced it againe; as our Saviour speaketh, Matth. 12.43. When the uncleane spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. And the old Serpent hath a thousand waies to worke his owne ends, in this. Yea his envie and malice is most bent upon them whom he discerneth the greatest measure of grace in. Sathan hath desired to have you (saith Christ to Peter of himselfe, and all the elect Apostles, Luke 22.31.) that he may sift you as wheat. And there is no faithfull soule that observeth himselfe well but he may oft say of this his enemy, as David did of his, Psal. 118.13. Thou hast thrust sore at me that I might fall: but the Lord helped me. This made the Apostle so jealous and fearefull of the Thessalonians, that made so great proceedings in grace, 1 Thess. 3 5. he sent Timothy to them to confirme them lest by some meanes the tempter might have tempted them, and his labour amongst them should have beene in vaine.
Thirdly, Consider how fearefully many others have fallen, some to scandalous and foule sins, some to popery and other heresies, some to profanesse, some to worldlinesse, some to an utter hatred of all religion, that were once farre before us in knowledge and profession of zeale, and piety. How many there be in whom we may see that fulfilled which our Saviour speaketh, Matth. 19.30. Many that were the first (the forwardest in their love to the Word, and in every good duty) are now become the last the backwardest of all others. How many there be that with the dog are fallen againe to the vomit, that once they had cast up, and with the sow lie wallowing in that mire, that once they were washed from, as the Apostle speaketh, 2 Pet. 2 22. And shall we not then see cause to wonder, that our selves have been preserved in the state of grace thus long? When we have seene so many to fall on our left hand, and so many on our right hand (as the Psalmist speaketh, Psalme 91.7.) have wee not cause to wonder, that our selves stand still in any measure of uprightnesse and truth of heart?
But fourthly and lastly, The greatest cause of all that we have to wonder at our perseverance is the state of grace, is, the consideration of the naughtinesse and corruption of our owne hearts. For if we had better hearts of our owne, then other men have had, or were better by nature then they, it were nothing strange that we should stand when they have fallen, that we should overcome all those tentations of Satan, and the world that other have bin so foiled by. But alas, if we know our owne hearts well, if we have well observed this Doctrine of originall sinne, as it hath beene delivered unto us, we cannot but acknowledge we have as bad hearts, as any other have had. 1. We are by nature as weake as water, as unable to stand against the strength of those mighty enemies, we are daily in danger of and have cause to cry with Iehosaphat, 2 Chron. 20.12. We have no might to withstand this great company that commeth against us. 2. We have no corruption in us that we are more strongly inclined unto, then to inconstancy in goodness, and pronesse to decline and fall away from God, to be quickly weary of well doing. In respect whereof the best of us have cause to complaine of our selves, as the Lord doth of Ephraim, Hos. 6.4. Our goodnesse is as a morning cloud, and as the early dew it goeth away. This people is of a revolting heart, saith the Lord of Israel, Ier. 5.23. And none of us all are any better then they were in that point. 3. There is such a deale of corruption remaining still in every one of our hearts, of pride, and infidelity, and hypocrisie, and malice,and worldlinesse, that it is certainely as great a miracle, that grace should live, and grow, and continue in such hearts as ours are, as to see a candle or fire continue burning in the water. That this fire of God that came downe from heaven, should burne in water (as that did that consumed Elias sacrifice that lay soked in such abundance of water, so as the water ran round about the altar and the trench was also filled with water, as we read, 1 King. 18.35, 38.) this is (doubtlesse) the wonderfull and miraculous worke of God onelyonly. Our Saviour tells us, Mar. 4.19. That the cares of the world and lusts of other things, will choake the Word, and make it unfruitfull. And what heart of all ours is there that hath not in it these cares of the world and lusts of other things? And is it not then strange that any grace should live and grow in us, and not be quite choked with all these thornes? The nature of sinne is to grieve the spirit of God and to quench grace. If he see any uncleane thing in thee (saith the Lord to his people, Deut. 23.14.) he will turne away from thee. And is it not then strange that the spirit of grace should abide in us and not forsake us utterly, in whose hearts he seeth so much uncleannesse as he doth in every one of us? That he that once said, Gen. 6.3. My spirit shall not alwaies strive with man, for that he also is flesh, should yet strive with us, though we be flesh?
And whereunto then shall we ascribe this that any of us do persevere in the state of grace? Surely to the Lord alone. The admirable worke of God is to be acknowledged in this, that the best of us have not fallen totally and finally long before now.
First, His admirable power is the cause of this. For nothing but a divine power could uphold us against such enemies, and such assaults as we are subject to. Be strong in the Lord (saith the Apostle, Ephes. 6.10.12.) and in the power of his might, For we wrestle against principalities and powers, and against the rulers of the darknesse of this world, against spirituall wickednesse in high places. Nothing but a divine power could keepe grace alive, in such hearts as ours are. Wee are kept (saith the Apostle, 1 Peter 1.5.) by the power of God unto salvation.
Secondly, His admirable goodnesse is the cause of this, and the unchangablenesse of his love to them whom he hath once effectually called, called according to his purpose, and eternall counsell, as the Apostle speaketh, Rom. 8.28. Hee never loved any thus farre as to call them effectually, and to worke truth of grace in their hearts,but he loved them to the end. Having loved his owne which were in the world (saith the Evangelist of our blessed Saviour, Iohn 13.1.) he loved them to the end. I have loved thee (saith the Lord to his Church, Ier. 31.3.) with an everlasting love, therefore with loving kindnesse have I drawne thee. Them whom he hath shewed such loving kindnesse unto, as to draw them to himselfe, by an effectuall calling, he loveth with an everlasting love. The Lord advanced Saul to be King over his people, and gave him his spirit, that is, such gifts of his spirit as might fit him for that calling. As soone as Samuel had anointed him the spirit of the Lord came upon him (as the Text saith, 1 Sam. 10.6, 9) and he was turned into another man, God gave him another heart. But this favour and love God shewed to Saul was not an unchangable, and everlasting love. It repenteth me (saith the Lord, 1 Sam. 15.11.) that I have set up Saul to be King. And 1 Sam. 16.14. The spirit of the Lord departed from Saul; hee had received excellent gifts of Gods spirit, and lost them quite againe. But if God have advanced any of us to this dignity to be a true Convert, to be effectually called, Ioh. 1.12. he never repenteth him of it, this favour and love of God is unchangable, and everlasting. The gifts, and calling of God are without repentance, as the Apostle speaketh, Rom. 11.29. In respect of this good, and perfect gift, the Apostle calleth the Lord Iam. 1.17. the father of lights, in whom is no variablenesse neither shadow of turning. And were it not for this, that Gods love to such as he hath once regenerated, and given saving grace to, is constant and everlasting, if any thing could have changed or altered him, alas there is none of us all, but we have done enough a thousand times to have lost him for ever, and to have caused him to depart quite from us, and to have stripped us of all grace long ago.
Before we passe from this point let us apply it to our selves, in a few words; that is,Applic. in five.
First, Seeing sanctifying grace is of such constancie and a fruit of Gods everlasting and unchangable love, ô how carefull should we be to get grace if wee want it, and to get assurance that we have it, in truth, if we thinke we have it. 1. All other blessings and good things (wealth and pleasure, and honour, and health) are of no continuance. And that that Paul saith of Riches, 1 Tim 6.17. may be said of them all, they are uncertaine riches, uncertaine good things, But true grace is durable riches, as Solomon calleth it, Pro. 8.18. These are the sure mercies of David as the Holy Ghost calleth them, Esa. 55.3. 2. No other good thing we can enjoy, is any certaine argument of Gods speciall love and favour. No man knoweth either love, or hatred, by any thing that is before him, saith Solomon, Eccle. 9.1. Esau of whom it is said God hated him, Mal. 1.3. yet did enjoy all worldly blessings in greater measure then Iacob did, as is plaine by that speech of Moses, Gen. 36.31. But true grace is a certaine argument of Gods love, yea of his speciall, and everlasting love. According to that speech of the Lord, Ier. 31.3. I have loved thee with an everlasting love; therefore with loving kindnesse have I drawne thee.
Secondly, So many of us as have by the mercy of God beene preserved any time in the state of grace, let us blesse God for it, let us admire, and magnifie the power, and goodnesse of God towards us in this behalfe. It hath ever beene esteemed in Gods Church a great honour to a man, to be an old Disciple. The Holy Ghost maketh an honourable mention of Mnason of Cyprus for this, Act. 21.16. And Paul saith of Andronicus and Iunia (Rom. 16.7.) that they were of note among the Apostles, and honoureth them for this that they were in Christ before him. If any of us have found mercy with God to be old Disciples; Nay if we be of any standing in Christianity and keepe our standing, let us give God the glory of it, thinke of it often, and never thinke we can be sufficiently thankfull to God for it. O blesse our God, ye people, (saith David, Psal. 66.8, 9.) and make the voice of his praise to be heard; which holdeth our soule in life, and suffreth not our feet to be moved. Praise God for keeping and preserving the life of grace in thy soule all this while. Say with David, Psal. 116.7, 8. The Lord hath dealt bountifully with thee, for thou hast delivered my soule from death, mine eyes from teares, and my feet from falling. Praise God for keeping thee fom deadly, and irrecoverable falls. Yea take thou up that thanksgiving, which of all the formes of thanksgiving, that we read of in Scripture, hath been most in use with Gods Saints (as if it were not for spending of time, I could give you many instances of) I meane that Psal. 106.1. Praise ye the Lord, ô give thanks unto the Lord for he is good, for his mercy endureth for ever. God is more to be praised by us for the unchangeablenesse, and constancy of his love to such wretches as wee are, then for any other of his mercies how great so ever they bee.
Thirdly, Let none of us be proud of our standing in the state of grace, but let us give God all the glory of it. Let us all say with the Apostle, 1 Cor. 15.10. By the grace of God I am that I am. And that which the Apostle there speaketh of his labours, we must say in this case It is not I, that have held out all this while, not I but the grace of God which was with me. It is the Lord (as Annah speaketh, 1 Sam. 2.9.) that keepeth the …eet of his Saints, for in his owne might shall no man be strong. It is not by any strength of our owne that we have stood all this while, but by the strength and free grace of God onelyonly.
Fourthly, Seeing our perseverance in grace dependeth wholly upon the power, and goodnesse of God, let none of us be secure, but watchfull and wary and fearfull to offend God, who if he do but let go his hold and withdraw his hand, we cannot stand one moment longer, no more then a child of a yeare old, or the staffe ye walke with can do when ye leave holding of it. In which respect the Lord compareth himselfe to a nurse that dadeth a child, Hos. 11.3. I taught Ephraim to goe, taking them by their armes. We can neither goe nor stand any longer, then the Lord doth uphold us. This is the inference that the Apostle himselfe maketh, Phil. 2.12, 13. Worke out your owne salvation with feare, and trembling, for it is God that worketh in you both to will, and to do even of his good pleasure. Because we have no ability to preserve our selves in the state of grace, but all dependeth upon the power and goodnesse of God, therfore we must feare. Continue in his goodnesse (as the same Apostle speaketh, Rom. 11.12) keepe in favour with him, otherwise thou also shalt bee cut off.
But (you will say) that is not possible,Object. whom God once loveth in this kind, he loveth for ever.
I answer,Answ. First, Whom God doth love in this kind them he maketh fearefull to offend him, fearefull to fall and to decay in grace, and this feare is a principall meanes whereby he doth preserve them from falling away. This is plaine, Ier. 32.40. I will make an everlasting covenant with them, and I will not turne away from them, to doe them good; but I will put my feare into their hearts, that they shall not depart from me. So that by this thou shalt know whether thou be indeed converted, whether there be any truth of grace in thee, if God have put this feare into thy heart, there is; otherwise there is none at all. Wherefore, let him that thinketh he standeth take heed least he fall, 1 Cor. 10.12.
Secondly, Though those whom God loveth according to his good purpose he loveth to the end, and therefore will never disinherit them, nor utterly cast them off, yet if they be not fearefull to offend him (though he love them, yea because he loveth them) he will chasten them (as the Apostle speaketh, Heb. 12.6.) and he scourgeth every sonne whom he receiveth. And in what kind he will scourge them, how long his scourge shall lie upon them, how deepely he will wound them with the lashes that he will give them, with his scourge, that the Lord onelyonly doth know. Admit that if ever we had the spirit of God, and truth of grace in us, it will never depart from us, we can never loose it utterly, but yet if we grow secure and neglect the meanes whereby we may preserve grace in our selves and keepe it alive, whereby wee may preserve our selves from falling away, we may quench the spirit in our selves. This is plaine by the Apostles speech, 1 Thess. 5.19, 20. Quench not the spirit, despise not prophesyings. Even the despising of hearing the Word, will quench the spirit; that is, deprive us of the operation, of the feeling, of the comfort of Gods grace in us. Be it he that is once in the state of grace shall be preserved by God from falling totally, from taking such falls as should break his neck, and quite deprive him of the life of grace; and from falling finally, from falling into such pits as he should never be able to get out of againe, from taking such falls as the Apostle speaketh of, Heb. 6.6. which they that take them can never after be renewed againe by repentance. Yet if he grow secure and looke not well to his feet, if he nourish not in his heart the feare of the Lord, he may fall fearefully, he may take such falls as may breake his bones, as may put him to such anguish of soule, as if he had a kingdome he would give it to be eased of it. This is plaine by the words of David in the 8. verse of this Psalme, Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce. His fall into adultery and murder had broken his bones; that is, had put him to more anguish and griefe, then ever man felt that had his bones broken in his body.