Lectures Upon Psalm 51, Part 5 · Lecture 73
Lecture LXXIII. on Psalme 51.5. Octob. 30. 1627.
THis point may not be passed over,Applic. without some application. And it is to bee applied 1. By way of prevention unto carnall and wicked men, who are apt to draw that comfort unto themselves from it, that belongeth not unto them. 2. By way of incouragement unto the people of God, who receive not that comfort from it, that they ought to doe.
First. Many a carnall man is apt to stumble at this Doctrine, and to blesse himselfe in his grosse sins by it, after this manner. The Lord (saith he) you see is not so strict and rigorous, as to marke every thing that his people doe amisse; hee is apt (wee heare) to passe by their slips and infirmities, but the good things they doe at any time, those hee taketh notice of, and remembreth, and taketh delight in, and will undoubtedly reward. And therefore (saith hee) why should my slips and infirmities disquiet mee? And what are these slips and infirmities (I pray you) that he speaketh of? Surely, swearing ordinarily, making himselfe merry now and then with deriding religion, and good men; breaking the Sabbath, wantonnesse, drunkennesse, and such like. Why should I (saith hee) suffer my mind to be troubled for these things? Nay, why should I not rather comfort my selfe, and rejoyce in those good things I doe? For I thanke God I am no Papist, but professe the true religion, I goe to Church, I pray, I heare the Word, and receive the Sacrament, I give to the poore, I make conscience of my word, I doe no man wrong. And these are things I know that God liketh, and delighteth in. This was just the presumptuous conceit, and perswasion of that Pharisee our Saviour speaketh of, Luke 18.11, 12. And certainly the world is full of such Pharisees, even in these dayes.
Now to beat downe the presumption of these Pharisees, I have three things to say.
First. Consider who they are that the Lord standeth so graciously affected unto, whose slips and infirmities hee useth thus to winke at, whose imperfect services, hee is wont thus to delight in, and reward. Not every one, but such onelyonly as are in Christ. Such onelyonly are his children by adoption and grace. But what is that to thee? Seeing it is certaine thou art not in Christ. Because thou walkest, and goest on impenitently in knowne sinnes. There is no condemnation (saith the Apostle, Rom. 8.1.) to them that are in Christ Iesus. But who are they? Hee answereth, Which walke not after the flesh, but after the spirit. It is certaine thou art not the child of God, because thou art not led by the spirit of God. For so saith the Apostle likewise, Rom. 8.14. As many as are led by the spirit of God, they are the sonnes of God, and none but they.
Secondly. Admit thou wert the child of God, admit thou wert in Christ, yet could not God beare with such faults as thine are, nor take in good part such service as thou usest to doe unto him. The Lord hath promised, Mat. 3.17. To spare and beare with his children as a man spareth his son that serveth him. In those good duties wherein he seeth our heart is set to serve him he wil beare with many defects and failings. But he will not beare with the dearest child he hath in any grosse sinne. Did he beare with David when he fell to adultery? No no, he beat him so sore for it, (as David complaineth heere, ver. 8.) that he brake his bones with beating of him. For such sinnes God is very terrible in the assembly of his Saints especially, as the Prophet speaketh, Psalme 89.7. Nay I say more, the Lord will not passe by nor winke at in the dearest child he hath, those very defects and failings that are in their best duties, if they be reigning corruptions, and not infirmities; that is, if they be not felt, and striven against, and mourned for. Therefore we are required in doing of good duties to watch, and observe our owne hearts. Continue in prayer, and watch in the same, saith the Apostle, Colos. 4.2. And to strive against our owne corruptions therein. Strive with me, and for me in prayer, saith he, Romanes 15.30. And to bewaile unto God our failings in them, Spare mee according to the greatnesse of thy mercy, saith Nehemiah 13.22. And if God will not winke at such faults as thine are in his dearest children, canst thou hope that he will winke at them in thee, that art still a child of wrath? If God will not accept of the services that his dearest children doe unto him, unlesse they be sensible of those corruptions wherewith they are stained, canst thou hope that he will accept of thine? And what talkest thou of thy serving of God, or of any good thing that ever thou didst? Alas thou couldest never serve God, nor doe any good thing in thy life. That which the Prophet saith, Ieremie 6.10. of such as thou art, their eare is uncircumcised and they cannot hearken, thou couldst never in thy life heare one Sermon to any purpose; the same may be said of all other duties of Gods service, thou couldst never pray, nor receive the Sacrament, in thy life. Yee cannot serve the Lord, saith Ioshuah 24.19. to them that lived in idolatry. And that which I say of the duties of Gods worship the same I say likewise of all other good workes. Thou never didst worke of mercy in thy life, thou didst never make conscience of dealing justly and truly with thy neighbour, Matthew 12.34. How can ye being evill speake good things? Luke 6.43. A corrupt tree bringeth not forth good fruit. They that professe that they know God (saith the Apostle, Titus 1.16.) but in their workes denie him, being abominable, and disobedient, are reprobate unto every good worke. The good things that such men seeme to doe are not onelyonly defective in the manner, or in the measure, or in matter of circumstance (as the best workes of the faithfull may be) but they are utterly void of that which is the very substance, and that giveth life, and being to a good worke, that is, faith that worketh by love, Gal. 5 6.
The third and last thing I have to say to this man, is this. Thou not being Gods child, nor being in Christ, but living in the state of impenitency as thou dost and continuing therein, shalt find the Lord every whit as austere and rigorous towards thee, as he is indulgent, and gracious towards his owne children. This will appeare in three points.
First, Though he beare with so many faults and frailties in his own children, he will not beare with the least fault in thee. But thou shalt give account even for every idle word that thou hast spoken at the day of Iudgement, as our Saviour speaketh, Mat. 12.36. Yea the Lord will bring every secret thought of thine into judgement, Eccl. 12.14.
Secondly, Though he take the poorest, and weakest services that his children doe him in good part and delighteth in them, yet will he take nothing in good part that thou doest. What have I to doe (saith the Lord, Esa. 1.11.) with the multitude of your sacrifices? As if he had said, What care I for them? And ver. 12. Who required this at your hands to tread in my courts? As if he should say, What doe you heere? Any other place were fitter for you then this. Certainely in doing any service to God thou doest but a thankelesse office, thou doest but lose thy labour while thou art unconverted.
Thirdly and lastly, Though the Lord will reward and doe good to his children for the poorest and weakest service they doe unto him, yet doth he even abhorre such as thou art, and the very service that thou dost presume to doe unto him; As a Prince would doe him that having a plague sore running upon him, should presume to come into his presence and wait at his table. The sacrifice of the wicked is an abomination unto the Lord, saith Solomon, Pro. 15.8. Incense is an abomination unto me (saith the Lord, Esa. 1.13.) the new Mosnes and Sabbaths and calling of assemblies, I cannot away with. You see how small cause wicked men have to presume of Gods mercy, or of any good thing they know by themselves. O that God would be pleased to awaken them, that they could see and consider aright of their wofull estate, and labour to get out of it.
If any man shall object,Object. and say, Would you not then have wicked men to come to Church? Would you not have them to pray and read the Word? Would you have no man to doe any good worke but such as are godly?
I answer,Answ. 1 Yes verily, For first, Though in doing this they doe not God any service that will please him, yet is there a necessity laid upon them, and wo be to them if they do it not. These are duties of the morall law, that all men stand bound unto. The wickedest man in the world is strictly bound by the commandement of God to pray. God blameth most wicked men for neglect of this, Hos. 7.7. None among them calleth unto me; and ver. 14. They have not cryed unto me with their heart. Yea he condemneth the very Atheist, Psal. 14.4. for this, because he doth not pray. And will poure his wrath upon every family (Ier. 10.25. and consequently upon every person) that doth not call upon his name. So is the wickedest man living bound to heare the Word. For hee that turneth away his eare from hearing the law, (saith Solomon, Pro. 28.9.) his prayer shall be abominable. So God requireth of every man, Mic. 6.8. to doe justly, and to love mercy, and to walke humbly with him. So that though he can neither pray, nor heare, nor give almes but he must needs sinne, yet must he pray and heare, and give almes for all that. An indifferent thing a man is bound to forbeare if he cannot use it without sinne. If he cannot use such or such a recreation without chasing or swearing or losing too much time, he is bound to forbeare it. But duties commanded of God he may not omit, because he cannot use them without sin. For there are degrees of sinne; and he is guilty of a greater sin (and sheweth greater contempt to God) that doth not pray or heare or give almes at all, and so disobeyeth him totally, then he doth that doth pray and heare, and give almes but not with an honest, and good heart, and so disobeyeth God but in part only.
Secondly,2. Though no wicked man can have assurance to receive any reward from God, for the best thing he doth, because he hath no promise (for all the promises of God belong onelyonly to them that are in Christ, 2 Cor. 1.20. and to the godly, 1 Tim. 4.8.) nay though he doe deserve further wrath from God by the best thing he doth; yet by being carefull to abstaine from evill and to doe good even after his manner and as he is able hee may receive good three waies. For 1. Though he should never find mercy with God unto salvation, yet will this lessen his condemnation in hell, where every man shall receive torment proportionable to his workes and to that dishonour he hath done to God heere, Rom. 2.6. 2. This may free him from many temporall judgements, and bring upon him many temporall blessings in this life. For the Lord (out of the infinitenesse of his goodnesse) hath oft shewed so much respect unto good things that have beene done even by wicked men (though they have beene but the dead carcase, and have wanted the life and soule of good workes) as to reward them temporally. The Lord that is said to feed the young ravens when they cry unto him, Iob 38.41. hath oft had respect to the prayer that a man void of grace hath made unto him, in his misery. As profane a wretch as Ishmael was (when he was cast out of his fathers house for his profanesse, Gen. 21.9, 10.) yet when he cried to God in his misery, it is twice said in one verse, Gen. 21.17. that God heard the voice of the lad, and relieved him. And we know how much even Ahabs prayer that he made when he was humbled by feare prevailed with God, 1 King. 21.29. Therefore also Daniel exhorteth Nebuchadnezzar a most wicked man, Dan. 4.27. to breake of his sins, to cease from oppression and cruelty, How? By righteousnes, that is, by making restitution to them that he had wronged; And how els? By shewing mercy to the poore. And why did he counsell a man so void of grace to do so good workes as these? Was it not all one as if he should have bidden a dead man to walke? Marke the reason and motive the Prophet useth to perswade him to this, if it may be (saith he) a lengthening of thy tranquility. As if he should have said, It may be these good workes performed even as thou art able to do them, will prevent the judgement which God by this dreame that thou hast had, doth threaten to bring upon thee, and prolong thy peace. 3. He may by doing that that lieth in him to do, further the eternall salvation of his owne soule. For though no wicked, nay no naturall man can use the meanes of grace aright, nor so as to please God therein, yet if the wickedest man that is, frequent the ministery of the Word, there is hope he may be converted and have grace wrought in him, both because it is the meanes ordained of God to breed grace where none is, Rom. 10.17. Faith commeth by hearing; and because as wicked men as live have been woon to God by their hearing; as appeareth not onelyonly by daily experience, but by those two notable examples that are recorded in the Word. The one 1 Cor. 14.24, 25. of the man that was an ignorant man, and an infidell before. And the other Iohn 7.45, 46. of them that came to heare Christ with a most wicked heart to intrap and apprehend him. And so much shall serve for that part of the application of this point, that concerneth the naturall and carnall man.
Secondly, This point is also to be applied to the people of God for their comfort and encouragement, and they have great need of it. Two faults there be in the best of Gods servants, that they are much to be checked and blamed for
First, That they of all others have the saddest hearts and are subject to most feares. David complaineth of himselfe that he went mourning all the day long, Ps. 38.6. And they are called such as are of a fearefull heart, Esa. 35.4. Their frailty is like a cloud, Esa. 44.22. Whereas indeed those that do unfeignedly feare God and have set their hearts to please him, are the only men of the world, that have just cause to be cheerefull and comfortable, Psal. 105.3. Let the heart of them rejoyce that seeke the Lord. And 32.11. Shout for joy all ye that are upright in heart. Phil. 4.4. Rejoyce in the Lord alway, and againe, I say rejoyce. Yea though his frailties were farre greater then they are, yet hath he much more cause to rejoyce in the Lord, then to be sad for them. 1. His sins are forgiven him and that is a just cause of joy. Son be of good cheere (saith Christ, Mat. 9.2.) thy sins are forgiven. 2. God is reconciled to him in Christ and delighteth in him, as you heard the last day; and that is another just cause of joy. Let him that glorieth (saith the Lord, Ier 9 24) glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindnesse. 3. And lastly, His name is written in heaven, and that is also a just ground of unspeakable joy. Rejoyce in this (saith our Saviour, Luk. 10.20.) that your names are written in heaven. So that I may boldly say to every poore Christian thou art more bound to rejoyce in these things, then to mourne for thine own infirmities; yea it were not so great a sin in thee not to mourne at all for thine infirmities, as it is not to rejoyce in the Lord.
Secondly, There is yet another fault that Gods people are much to blame for, that because they cannot performe any service to God in that manner that they should, therefore they have no heart at all to serve him; but performe every duty in Gods worship so heartlessely, heavily and uncheerefully (whether they heare, or pray, or receive the Sacrament, or sing Psalmes) as if it were the greatest slavery and drudgery in the world to serve God. Whereas indeed we have just cause to performe these duties with more alacrity and gladnes of heart, then any other thing in the world. Serve the Lord with gladnesse, saith David, Ps. 100. 2. We should count the Sabbath a delight, Esa. 58.13. I will make them (saith the Lord speaking of his people, Esa. 56.7.) joyfull in my house of prayer. True it is Gods people have just cause of mourning and feare in the best services they do unto God in respect of the unworthinesse of them to be presented unto God, and the untowardnesse of their hearts in them. Good Hezekiah went sore when he prayed, Esa. 38.3. and his prayer was never the worse for that. But yet there must be in every acceptable service we do unto God a mixture of joy with that sorrow and feare. Serve the Lord with feare (saith David, Psal. 2.11.) and rejoyce with trembling. When we consider how bad servants we are, we see just cause of sorrow and feare; but when we consider how good a master it is, that we do service unto, there is more cause of joy and comfort in that then there is of sorrow and feare in the other. Certainely if we did rightly know the disposition of this master of ours that we do service unto, it would put life into us, and make us serve him with more gladnesse of heart then we do. Consider therefore and thinke oft (for thy incouragement) of the disposition of thy Lord and master in these five points.
First, His eye is continually upon thee, to take notice of that thou dost in his service. And the laziest servant that is will ply his worke cheerefully while his masters eye is upon him. That the Apostle plainely intimateth, Ephes. 6.6. Not with eye-service as mem-pleasers.
Secondly, In whatsoever service he injoineth us to do unto him, he seeketh not any profit to himselfe, but yeeldeth it all unto us. As if a master should injoine his servant to take paines in tilling, & sowing, & husbandring a piece of ground, and when harvest commeth should bid him go and reape for himselfe. If thou be righteous (saith Elihu, Iob 35.7.) what givest thou to him? or what receiveth he at thy hand? And Deut. 10.13. These commandements and statutes I command thee this day for thy good. We do no faithfull service unto him, but it yeeldeth us fruit even in the doing of it, besides that it will yeeld us when the harvest commeth, that is, at the end of the world. Being freed from sin (saith the Apostle, Rom. 6.22.) and being become the servants of God, ye have your fruit in holinesse, and in the end everlasting life. It is joy to the just (saith Solomon, Pro. 21.15.) to doe judgement. Even the very doing of good duties with a good heart yeeldeth that joy and comfort to a man, as will abundantly recompense all the paines and service we can do. The people rejoyced for that they offered willingly, (1 Chron. 29.9.) because with a perfect heart they offered willingly to the Lord, and David also the King rejoyced with great joy.
Thirdly, The Lord is no such hard and rigorous master as will beare with no faults or that will strictly marke every defect that is in our services, but most easie to be pleased, and willing to accept of our poore endeavours. A father indeed it is rather then a master that we serve. I will spare them (saith the Lord, Mal. 3.17.) as a man spareth his owne son that serveth him. And this maketh the Prophet to cry out, Psal. 130 3, 4. If thou Lord shouldst marke iniquities ô Lord who shall stand, but there is forgivenesse with thee, that thou maist be feared. As if he had said, Who would not feare, that is, serve and worship such a God, as is so easie to be pleased, so apt to forgive the slips and frailties of his servants in whom he seeth there is truth of heart?
Fourthly, He is such a Master as standeth not so much upon our actions in his service as upon our affections. Though we be able to do very little, yet if he discerne in us an unfeigned desire to do well, he is ready to accept it. If there be a willing mind (saith the Apostle, 2 Cor. 8.12.) a man is accepted. Because he was willing to have done it, God saith of Abraham, Heb. 11.17. that he did offer up his onelyonly sonne.
Fiftly, and lastly, He is such a Master as when he seeth us willing and desirous to doe his will, and sorry we can do it no better, wil be ready to helpe us and make that easie to us, by his helpe which was full of difficulty and impossibility before. Arise, and be doing (saith David to Solomon, 1 Chron. 22.16.) and the Lord will be with thee. If we draw neare to God, do our best endeavour God will draw neare unto us, as the Apostle speaketh, Iames 4.8.