Lectures Upon Psalm 51, Part 5 · Lecture 62
Lecture LXII. on Psalme 51.5. Iune 26. 1627.
Vse 2.THE second use of this Doctrine, is to humble us, to abate the pride of our hearts, and to cause us to thinke basely of our selves. This is one maine end the Lord hath respect unto, in not perfecting the worke of regeneration, in any of his servants in this life, but suffering much corruption of nature to remaine still in them, even that hee might humble them, and keepe them from pride thereby. This is plaine in the Apostles case, 2 Cor. 12.7. A thorne in the flesh was given him (some lust or other stirred in him, and put him to paine) left hee should bee exalted. Hee dealeth with his people in this case now, whom hee bringeth into the Kingdome of heaven, into the state of grace, as hee did with them of old, when hee brought them into the land of Canaan, the type of the Kingdome of heaven, hee driveth not out all these Canaanites, that they might bee scourges in our sides, and thornes in our eyes, to vex and humble us as Ioshuah speaketh, Iosh. 23.13. Great force there is in this, to humble the heart of a man that hath grace in him, to consider how vile his nature is, and what aboundance of corruption doth still remaine in him. The naturall man indeed is never the humbler for this, because hee hath no sight nor sense of it, but the godly man is. The proudest man that is, if he should bee smitten with a leprosie, or some such loathsome disease from top to toe, would bee much humbled with it. And how can Gods child choose but bee much humbled, when hee seriously doth thinke of this leprosie of his soule, that as the Prophet speaketh, Esa. 1.6. From the sole of the foot, even to the top of the head (in understanding, conscience, memory, will, affections) there is no soundnesse in him, but wounds, and bruises, and putrifying sores? The proudest man that is, would bee much dejected and abased in himselfe, if from an high and wealthy estate, God should cast him into extreame poverty and beggery. And the Lord speaketh of this, as of a fruit of such judgements, Esa. 13.11. that hee will thereby cause the arrogancy of the proud to cease, and will lay low the haughtinesse of the terrible. And so must Gods child needs, whose eyes God hath opened, when hee discerneth and considereth seriously what state he was once in by creation, and what he is now, how wretched, and miserable, and poore, and blind, and naked, as Christ speaketh to the Laodiceans, Rev. 3.17. This knowledge and sense of our spirituall poverty will certainly make us humble in our selves, and humble towards others also. As our Saviour plainly teacheth, Matth. 5.3.—5. in the connexion of the three first beatitudes. Blessed are the poore in spirit, blessed are they that mourne, blessed are the meeke. They that are poore in spirit, cannot choose but mourne, and bee humbled in themselves for it; and they that are truly humbled in themselves for it, cannot choose but bee meeke in spirit towards others, they cannot bee insolent, nor censorious, nor harsh in their disposition, and carriage towards others. O how apt are wee all to be puffed up with a little knowledge and grace, that wee have attained unto above others? How apt to despise others, because of this. If wee knew our owne hearts well, certainly wee could not bee so. The consideration of what wee were before our calling, hath great force to keepe us from despising, and censuring others so sharpely, as wee are wont. Titus 3.2, 3. Speake evill of no man, but shew all meekenesse to all men, for wee our selves were sometimes foolish, &c. As if hee had said; as bad as any other. But if wee would consider well, what bad hearts wee have since our calling and conversion, how untoward to any thing that is good, how weake, and prone to that that is evill, how pregnant, and full of vile motions, and inclinations continually, this would have more force to humble us this way then the former. Brethren (saith the Apostle Gal. 6.1.) if a man bee overtaken in a fault, you that are spirituall, restore such a one in the spirit of meekenesse, considering thy selfe, lest thou also be tempted. If we would consider our selves well, and what we were like to prove, if we had the same tentation that others have had, this would make us meeke and humble, this would keepe us from despising others for their infirmities. This was that that made blessed Paul so humble and lowly in his owne eyes, that he doth professe that he was not onelyonly in respect of his estate before his calling of all sinners the chiefe, 1 Tim. ….15. but even after his calling, Ephes. 3.8. lesse then the least of all Saints. How could he speake this in truth may you say? Doubtlesse he knew many of the Saints that had more slips and falls then ever he had; he knew many of the Saints that had not received that measure of grace from God, nor done him that service that he had done, yea he professeth of himselfe, 2 Cor. 12.11. that he was in nothing behind the very chiefest Apostles. And 1 Cor. 15.10. that he had laboured more abundantly then they all. How could he then say that he was lesse then the least of all Saints? Certainely his meaning is he knew more evill, more corruption in his owne heart, then he thought was in any Christian in the world besides. And this conceit of our selves he requireth to be in all Christians, Phil. 2.3. Let each esteeme others better then themselves. That pronesse that we find in our owne nature to evill (even after our regeneration, yea after many yeares spent in the profession of Christianity) should be matter of continuall humbling unto us. And we have cause even in that respect to complaine as David did, Psal. 38.17. I am ready to halt, and my sorrow is continually before me. Let us now apply this second use of the doctrine unto three particular cases wherein we may have occasion to practise it.
First, Let this humble us in the performing of our best duties, and keepe us from priding our selves in them, as (alas) we are all too apt to do. See this in the Pharisee, Luk. 18.12. We are all by nature Papists, and Pharisees in this point, apt to conceit we have merited somewhat of God, when we have done any thing well. If we would but consider, and take notice of this, when we have done any good duty, how our originall sin our corrupt hearts have stained and defiled it, and made all our righteousnesse as filthy rags, Esa. 64.6. we should find even in our best duties, just matter not of pride but of humbling in them and to say of our selves as our Saviour biddeth us in another sense, Luk. 17.10. when we have done all we can do, we are but unprofitable servants. We read of Rebecca, Gen. 25.22. that when she had conceived though she knew she bare in her body the promised and blessed seed, yet the struggling and combat she felt within her betweene the two twins was so painefull and grievous to her that she cryed out Why am I thus? And certainely that combat that Gods child findeth in himselfe in the performing of any good duty, that his flesh doth resist and oppose Gods grace, and holy spirit in it, that it is so crosse and contrary to it, that he cannot do the things that he would; must needs be a just cause of griefe and humbling unto him; as the Apostle speaketh, Gal. 5.17. By reason of this every child of God when he hath performed any duty to God, in the best manner he can, hath cause to pray with good Nehemiah 13.22. O my God pardon me, according to the greatnesse of thy mercy. Yea without this sense of corruption mixing it selfe with our best duties and sorrow for it, we can never performe any good duty acceptably. Whatsoever ye do in word or deed (saith the Apostle, Col. 3.17.) do all in the name of the Lord Iesus. As if he should say, feele the need ye have of Christ in it, looke not that God should accept of it, but only through him.
Secondly, Let this humble us at all times when we prepare our selves to appeare before God in prayer; We cannot be too humble when we are to go to God. The greatest persons under heaven should not thinke much to abase and humble themselves when they are to appeare before God, and to speake unto him. The foure and twenty Elders, Rev. 4.10. cast downe their crownes when they were to speake unto God, though that they were to speake were not confession of sin, nor petition, but praise and tanksgiving onelyonly. Yea the blessed Angels, Rev. 7.11. Fell before the throne on their faces and worshipped God And the more humble we are in our selves, the more hope we may have to speed well in our prayers. If my people shall humble themselves and pray, (saith the Lord, 2 Chron. 7.14.) and seeke my face and to turne from their wicked waies, then will I heare from heaven. And Iam. 4.6. God giveth grace to the humble. Wee should all judge our selves unworthy to do God any service. Abraham did so, Gen. 18.27. Behold I have taken upon me to speake unto the Lord. Iohn Baptist did so, Mar. 1.7. I am not worthy to stoup downe, and unlose the latchet of Christs shoe; as if he had said, to do the lowest or basest service about him. And how may we bring out selves to this humility of heart when we go to God? Surely the consideration of his greatnesse and our basenesse may be effectuall to do this. This consideration humbled Abraham, Gen. 18.27. Behold now I have taken upon me, to speake unto the Lord, and I am but dust, and ashes. And this consideration is also commended unto us by the Holy Ghost, Eccl. 5 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God, for God is in heaven and thou upon earth, therefore let thy words be few. Mistake not the meaning of the Holy Ghost, he condemneth not all prayers that are long, long prayers are not unlawfull, specially upon extraordinary occasions (for Christ we know continued a whole night in prayer, Luk. 6.12.) Yea our owne necessities and the necessities of the Church, do sometimes impose a necessity upon us both to be more frequent, and more long in our prayers then ordinary it were fit for us to be. When Israel was in the field against Amalek, Exod. 1….11, 12. Moses held up his hands to God (with the helpe of Aaron and Hur) a whole day even to the going downe of the Sun. Carnall men are not fit judges in this case; they are apt to thinke the smallest time that is spent in Gods service too long and to cry out as Mal. 1.13. Behold what a wearinesse it is? And as in Amos 8.3. When will the Sabbath be done? But if we would not offend in the length of our prayers, these foure cautions which God in his Word giveth us must be observed in them. First, That in these our long prayers we do not out of any respects, affect to be long, it is too possible for a man to use long prayers in the meetings he hath with other Christians even to get applause thereby, and to shew how farre he excelleth others in this gift. And fye upon pride at all times but specially in prayer. The Pharisees are taxed for this fault, Matth. 23.14. For a pretence they made long prayers. Secondly, That we be indeed enabled by God to do it with understanding, and use not vaine repetitions in our long prayers. This caution our Saviour giveth, Mat. 6.7. When ye pray use not vaine repetitions, as the heathen do. Certainely this is a common fault in the long prayers of most men. Thirdly, That in our long prayers our hearts be able to hold out as long as our tongues do. The true worshippers (saith our Saviour, Iohn 4.23.) shall worship the father in spirit and in truth. A short praier made with fervency of devotion prevaileth more with God, then the longest and most eloquent prayer can do without it. It is the effectuall fervent prayer of the righteous man that availeth much, Iam. 5.16. God cannot abide the prayers that are nothing but lip labour; when men draw neare to God with their mouthes (as the Lord complaineth, E…a. 29.13.) and honour him with their lips, but their hearts are gon. Fourthly, That he that conceiveth the prayer have as well respect to them that joyne with him, as to himselfe whether their hearts be like to hold out so long in that duty, as his heart or his tongue is. I had rather (saith the Apostle, 1 Cor. 14.19.) in the Church speake five words so as I may edifie others (and that that he speaketh there of teaching is as well to be understood of prayer, as appeareth by the context) then ten thousand words otherwise. Marvell not that I say that in prayer and in all the exercises of religion respect must bee had to the ability of them that joyne with us in these duties, and not to our owne only. Our blessed Saviour had respect to this in his teaching. Marke 4.33. With many such parables spake hee the word unto them, as they were able to heare it. And this the Lord had respect unto, in the appointing of all the three solemne feasts, wherein all the males were to assemble themselves before the Lord. Hee appointed them at such times, as all the people might with most conveniency come unto Ierusalem, and goe backe againe also unto their owne homes. The Passeover was about the beginning of our April, the feast of Pentecost, in May, and the feast of Tabernacles, in September. And in that monethmonth also was the day of atonement, the generall fast kept, as you may see, Levit. 23. and Deut. 16. Certainely Gods purpose was therein to teach us, that in the exercises of his worship, whether ordinary or extraordinary, respect must bee had to the conveniency of Gods people. Decency and order is not more necessary, or comely in any thing, then in the matters of Gods worship. Let all things bee done (saith the Apostle, 1 Cor. 14 40.) decently and in order. You see then by that place of Eccl. 5. that the consideration of Gods glorious greatnesse, and of our owne basenesse, may bee effectuall to humble us, whensoever wee are to goe to God, and to pray unto him. But the consideration of the Lords holinesse, and of our owne sinfulnesse, may doe it much more. Not onelyonly the consideration of the foule actuall sins that we have all of us bin guilty of, as wee see in that speech of Ezra. 9.6. O my God, I am ashamed, and blush to lift up my face to thee, my God, for our iniquities are increased over our heads; but specially the consideration of this vile nature that remaineth still in us, even after our conversion, whereby wee are so prone unto sin, and have in us a continuall thirst unto evill; according to that speech of Eliphaz, Iob 15.16. How much more abominable and filthy is man that drinketh iniquity like water?]
The third and last case, wherein we are to make use of this doctrine, for our humbling, is in the times, when wee are to renew our repentance, and to humble our selves in fasting, and prayer before God for our sins, or for any of his judgements, then must our originall sin, this fountaine of corruption that wee have within us, come into our remembrance, to further us in our humiliation before God. The keeping of fasts, is no better then grosse hypocrisie, and will but provoke the Lord further against our selves, and all wee pray for, if our soules bee not humbled and afflicted in us when we fast. You know the fearefull sentence of God against such keepers of fasts. Levit. 23.29. Whatsoever soule it bee that shall not bee afflicted in that same day, hee shall bee cut off, from among his people. And the more wee can bee humbled in our fasts, certainly the more hope we may have to prevaile with God in them. He putteth his mouth in the dust (saith the Church, of an humbled sinner, Lam. 3.29) if so bee there may bee hope. As if hee had said, if any thing will give him hope of mercy, that will doe it. And because so few keepe fasts with humbled soules, even when they make so solemne profession of their humiliation before God, and his people, therefore see we so little fruit of our fasts now adayes. But Gods people have now cause if ever, to complaine unto God as they did, Psal. 80.4. O Lord God of hosts, how long wilt thou be angry against the prayers of thy people? Certainely God seemeth even to bee angry with the prayers of his people. Yet must wee not give over our fasts and dayes of humiliation, for God calleth us to fasting and prayer now, if ever hee did. Esay 22.12. But our care must bee to keepe our fasts with more humbled soules, then wee have beene heretofore.
First. Wee must be humbled for the tokens of Gods anger, that are upon all the Churches, and upon our owne land. If ones father have spit in his face (saith God to Moses, Numb. 12.14.) should he not be ashamed? Certainely our heavenly father hath spit upon our faces and disgraced us in the sight of all nations. The Lion hath roared (saith the Prophet, Amos 3.8.) who will not feare? The Lord threatneth terrible things against this nation such as if we would give our selves leave seriously to think of, would make the stoutest heart among us to quake and tremble. And surely such as will seeme to keepe fasts and are not in their fasts affected with, nor humbled for the judgements of God upon all the Churches, especially upon our owne land, are no better then gracelesse hipocrites, Ier. 5.3. Thou hast stricken them but they have not grieved, thou hast consumed them but they have refused to receive correction: they have made their faces harder then a a rock. These are they that the Prophet speaketh of Esa. 29 15—18.
Secondly, We must be humbled in our fasts for the outragious sinnes that are committed every where, specially such as our selves heare and know of. When blasphemy was supposed to have beene spoken by Naboth against God, and the King, a fast was proclaimed in Iezreel for that, 1 King. 21.9, 10. which doubtlesse Iezabel had learned from the example of Gods owne people, that had beene wont to do so in such cases. And the Apostle blameth the whole Church of Corinth, 1 Cor. 5.2. because they had not at all mourned for that foule incest that had beene committed among them. [What would he have done if so desperate a murder had beene committed there as was here the last weeke. Certainely we should all mourne, and be humbled for it, and be glad we have opportunity to do it with fasting and prayer.] It is made a note of Gods people, whom he will marke for himselfe, and take care to provide for in times of common calamity, Ezek. 9.4. that they are such as sigh and cry for all the abominations that are done in the midst of the place they live in. If we cannot be humbled for the sins of the land, of the place we live in, certainely we can never be humbled aright for any judgements of God, that are either presently upon us, or threatned against us. We read of Nehemiah that when he heard of the great affliction, and reproach Gods people were in at Ierusalem, Neh. 1.4. He wept, and mourned certaine daies, and fasted and prayed before the God of heaven. But what was the thing that most humbled him in that fast? Surely not so much the judgements whereby God shewed himselfe to be angry against Ierusalem, as the sins of Ierusalem whereby it had provoked God unto this anger as you may perceive by the confession he maketh of their sins in the sixt, and seaventh verses of that Chapter.
Thirdly, We must in our fasts be humbled for our owne sinnes especially. Thus is the humiliation of Gods people for sin set forth, Ezek 7.16. They shall be on the mountaines as the doves of the valleyes, all of them mourning, every man for his iniquity. And therefore also, we ought in our fasts, to call back into our remembrance the foulest, and grosest of all the sins that ever we committed in our lives, though they were done long ago. Because the heart will sooner be brought unto remorse, and sorrow by the remembrance of these then of smaller sins. Remember and forget not (saith Moses unto Israel, Deut. 9.7.) how thou provokest the Lord thy God in the wildernesse. He that bringeth not to the fast an heart humbled for his owne sins, that hath no sense of the beames that are or have beene in his owne eye (as our Saviour speaketh, Mat. 7.5.) is but an hypocrite in pretending that he is humbled for the sins of the land.
Fourthly and lastly, We must in our fasts be humbled for our originall sinne for the foule corruption of our nature. So was David we see heere in this his solemne profession of repentance and humiliation, he was humbled not onelyonly for his adultery and murder but for the corruption of his nature also, wherein he was conceived and borne, yea more for that then for the other; for he ascendeth in his confession (as we have heard) as to an higher step and degree of sin, and setteth an Ecce before this Behold I was borne in iniquity, &c. Thus was Paul humbled even after his regeneration for this corruption of his nature. It was no actuall sin, no corruption that reigned in him, or that he did obey in the lusts thereof, that he complaineth so of, and prayeth so against, 2 Cor. 12.7, 8. It was nothing els certainely but the corruption of his nature, the motions and strong inclinations he found in himselfe unto some foule evill; and this he said put his heart to that paine and anguish as a thorne in the flesh would put a mans body to. This was that that made him cry out so of himselfe, Rom. 7.24. Owretched man that I am; this was that that he calleth his death; who shall deliver me from the body of this death? And why were David and Paul being in the state of grace and having no actuall sin in them that they had not repented of, in whom this originall corruption of nature did not reigne neither, why were they so humbled for that neverthelesse? And why must we in the daies of our humiliation when we are to renew our repentance, remember and bewaile our originall sin? Surely because.
First, That was the cause of all the foule sins that ever we committed, and consequently of all the sorrowes and miseries that ever we felt or stood in feare of, Iam. 1.14. Every man is tempted, when he is drawne away of his owne lust, and enticed. And Mar 7.21.23. from within out of the heart of men proceed evill thoughts adulteries, fornications, murders, &c. all these things come from within, and these defile a man.
Secondly, Because though all other sins that we have committed be repented of, and done away, yet this root of bitternesse remaineth still in us, and is ever sprouting and putting us in danger to do as badly againe, as ever we did. And may fitly be resembled by that comparison of a tree that Iob useth, Iob 14.8, 9. Though the root thereof wax old in the earth and the stocke thereof die in the ground: yet through the sent of water it will bud, and bring forth boughs like a plant. He therefore (to conclude) that bringeth unto God in the fast an heart humbled onelyonly for some grosse actuall sins, that he hath committed, but was never humbled for the vile corruption of his nature, could never feelingly confesse that unto God nor bewaile it before him, hath just cause to suspect the truth of his repentance, and humiliation for sin. Shall Iob and David, and Esay, and Paul cry out so much of themselves for this, and dost thou thinke thou art in a good case, that art never troubled for that untowardnesse, thou findest in thy heart to any thing that is good, for those vile motions, and inclinations thou findest in thy selfe unto all evill? This God complaineth of as of a thing that did much provoke him against his people, Ezek. 16.22. In all thine abominations and thy whordomes thou hast not remembred the dayes of thy youth, when thou wast naked, and bare, and wast polluted in thy bloud.