Lectures Upon Psalm 51, Part 6 · Lecture 85
Lecture LXXXV. On Psalme 51.6. March 25. 1628.
THe second respect wherein the universality and large extent of true sanctifying grace appeareth,The …. is the object namely the matter wherein our goodnesse and grace is exercised, it sheweth it selfe in a conscionable respect unto all the commandements of God. He that hath truth of grace in him, maketh conscience of every commandement of God of one as well as of another. And as the sincerity of a Christians love to the brethren, appeareth in this when he loveth all the Saints without respect of persons, poore and rich, weake and strong: as the Apostle, Col. 1.4. and els where oft noteth; and the faithfullnesse of the governours of the Church, when they observe the rules of Church governement which God hath appointed, without preferring one before another and when they do nothing by partiality, as the Apostle speaketh, 1 Tim. 5.21. And on the other side, the unfaithfullnesse of a Minister is chiefly seene in this, when he is partiall in the law; that is, in the application of the law; as the Lord chargeth the Priests to have beene, Mal. 2.9. some truths they would teach that were needfull and profitable and some they would conceale; some mens sinnes they would sharpely reprove, and some mens faults they would winke at; So doth the sincerity of our love and obedience unto God and his law appeare in this, when we love and make conscience of all his commandements without preferring one before another; and the hypocrisie and falshood of our hearts is seeene in this, when we are partiall in the law, when we will seeme to esteeme highly of some of the commandements of God with the slighting and neglecting of other some. And this is that which the Apostle teacheth, Iames 2.10. Whosoever shall keepe the whole law, (outwardly hee meaneth and in shew) and yet offend in one point (that is, wittingly and giving himselfe liberty to breake any one commandement) is guilty of all. So the Lord chargeth the wicked Iewes, Ier. 32.23▪ that they had done nothing of all, that hee commanded them to doe. How could that be? Did they not circumcise their children, and offer sacrifices, and doe many other things that he had commanded? Yes verily; but because that in some things they had wittingly transgressed Gods commandement (and namely in idolatry, for that is the only particular sin that God chargeth them with in that place; as you may see, verse 29, 34, 35) therefore he saith, they had done nothing of all that he commanded them to doe; and verse 30. that they had done that onelyonly that was evill before him. They doe nothing with an upright heart, that doe give themselves liberty in any one thing to transgresse Gods law, we must either keepe all, or els we keepe none at all. Therefore we shall find this oft noted by the Holy Ghost, for the property and marke of an upright hearted man, that he maketh conscience of every thing that God hath commanded, of one commandement as well as of another. This you shall see in that speech of the Lord unto Sololomon, 1 King. 9.4. If thou wilt walke before me, as David thy father walked, in integrity of heart, and in uprightnesse to doe according to all that I have commanded thee. He onelyonly walketh before God in truth of heart and in uprightnesse, that doth according to all that God hath commanded. Thus doth David also describe a perfect heart in that prayer he maketh for Solomon, 1 Chron. 29.19. Give unto Solomon my sonne a perfect heart, to keepe thy commandements, thy testimonies, and thy statutes (thy precepts of every kind) and to do all these things. Lastly, Thus is the uprightnesse of Zachary and Elizabeth described, Luk 1.6. They were both righteous before God, walking in all the commandements, and ordinances of the Lord blamelesse. The Apostle Iames 2.11. giveth two reasons for that which he had said, verse 10. (which to many might seeme a strange paradox) that he that keepeth the whole law and yet offendeth in one point, is guilty of all. The first of them is in these words, He that said, doe not commit adultery, said also, doe not steale. Every commandement (even the least of them, one as well as another) hath God for the author of it. God spake all these words, as it is said in the preface to the law, Exod. 20.1. So that every commandement ought to be of equall authority in our hearts. The second i… like unto the first, saith our Saviour, Matth. 22.39. And therefore he that out of love and obedience unto God, keepeth any one commandement must needs be carefull also to keepe at the rest. Secondly, All the commandements of God, are so coupled together, that they make but one sentence, one copulative proposition, but one law. See this Deut. 5.17—21. Thou shalt not kill, neither shalt thou commit adultery, neither shalt thou steale, &c. So that (as the Apostle inferreth, Iames 2.11.) if thou doe not commit adultery, yet if thou kill, thou art become a transgressour of the law.
Now because this is a point of manifold and daily use, and one of the principall and most sensible signes of an upright heart, of all those that are given us in the Word, I will insist a little upon it, and 1 give you certaine cautions to prevent the mis-understanding of it, by answering two questions and doubts that may be moved concerning this point. 2 I will make some application of it.
Quest. 1The first question is this. Hath no man an upright heart that doth not live according to Gods law in all points? That doth not walke in all the commandements and ordinances of the Lord blamelesse?
Answ. 1.I answer, first, Yes verily, for els there were not one upright hearted man upon earth. In many things we offend all, saith the Apostle, Iames 3.2. Nay I say more the righteousest man upon earth, is so farre from keeping all the commandements of God that he breaketh them all, he keepeth none of them, as they ought to be kept. Thus speaketh holy and zealous Nehemiah of all Gods people and putteth himselfe in the number, Neh. 1.7. We have dealt very corruptly against thee, and have not kept the commandements, nor the statutes, nor the judgements which thou commandedst thy servant Moses. Yea be hath certainely a false heart, no uprightnesse, no truth of grace in it, that saith in his heart of the commandements of God as that rich young man did, Mat. 19.20. All these things I have kept from my youth up; or that thinketh himselfe to bee free from the transgression of any one of the commandements of God.
Secondly, I answer, Though this be so, no man keepeth all, no man keepeth any legally, that is so as the law requireth, so as to satisfie the law, and to free himselfe by his obedience from the curse of the law; yet is there never an upright hearted man in the world (not the weakest of them all) but he keepeth all the commandements of God evangelically, that is, so as (in the new covenant of grace) he is in Christ accepted of, and accounted to have kept them all. For this is the new covenant that God hath made with his people, Ezek. 36.27. I will put my spirit within you, and cause you to walke in my statutes and ye shall keepe my ju…gements and doe them. David did so as we have heard; Zachary and Elizabeth did so; yea the Apostle saith thus of all faithfull, 1 Iohn 3.22. Whatsoever we aske, we receive of him, because wee keepe his commandements and doe those things that are pleasing in his sight. For 1 there is no one commandement but in his minde and judgement he consenteth unto it; and saith of it as Rom. 7.12. The commandement is holy, and just, and good: He can say of himselfe as David did, Psal. 119.128. I esteeme all thy precepts concerning all things to be right. 2. There is no one commandement of God, that he doth wittingly dispense with himselfe in, but he maketh conscience of it, and it hath a divine authority in his heart. He can say with David, Psal. 119.6. that he hath respect to all Gods commandements. And with Paul, Rom. 7.15. That which I doe (when I transgresse any commandement) I allow not, for what I would that doe I not, but what I hate that doe I. As if hee had said, I would faine keepe every commandement of God, though I doe it not; my desire is to doe the will of God in all things; I dislike in my selfe and hate every transgression of the law of God. And he that doth thus approve in his minde, and set his seale unto every commandement of God; he that doth thus make conscience of and unfeignedly desire to doe the will of God in all things, is certainely an happy man. Never did any hypocrite or naturall man in the world goe thus farre. He is not thus subject to the law of God (saith the Apostle, Rom. 8.7.) ne…ther indeed can be. He cannot esteeme (in his mind) all Gods precepts concerning all things to be right, but he hath in himselfe secret reasonings and imaginations that exalt themselves against the knowledge of God (as the Apostle speaketh, 2 Cor. 10.5.) against some part of Gods will revealed in his Word; neither can he make conscience of, or (in his will) unfeignedly desire to doe the will of God in all things, but doth willingly dispence with himselfe in some things, and say with Naaman, 2 King. 5.18. In this thing the Lord beare with thy servant. No no, never could hypocrite goe thus farre; Thou that canst thus consent unto Gods law and approve of Gods will revealed in his Word in all points, and dost unfeignedly desire to doe every thing the Lord requireth of thee, thou hast certainely (notwithstanding all thy failings) an upright heart, yea thou art a righteous man in Gods sight, not onelyonly by imputation of Christs perfect righteousnesse unto thee, but by an inherent righteousnesse which the spirit of Christ hath wrought in thee. The righteousnesse of the law is fulfilled in thee, as the Apostle speaketh, Rom. 8.4. Thou dost keepe all the commandements of God though not legally, or so as to be justified thereby, yet Evangelically and so as by the new covenant of grace, through Christ thou art esteemed by God, as a fullfiller of them all. And this made Paul to say, Rom. 7.…7 It is no more I that doe it; as if hee had said▪ I am not a transgressour of the law. And verse 25. I my selfe serve the law of God; as if he had said, I do keepe and observe Gods law. And so much may serve for the answer to the first question.
The second question is this.Quest. 2 Hath no man an upright heart that maketh more conscience of some of Gods commandements then of other some?
My answer to this question must consist of two parts. 1. I will shew you how farre forth an upright hearted man may and ought to shew more respect to some of Gods commandements then to other some. 2. How and wherein hee doth and must shew an equall respect unto them all.
For the first, A man may have an upright heart and yet be more slacke and carelesse in some duties then in other,Answ. 1. in his obedience to some of the commandements of God then in other, more apt to offend in some sinnes then in other. This may arise; 1. Sometimes from this, that he hath more light and knowledge of his duty in some things then in other. So it was with Iacob and the Patriarchs who being most holy men in other things, yet made no conscience at all of Polygamy, because (though it was ever a sinne, yet) it was not knowne by them to be so. 2. Sometimes from this that their tentations are stronger to some sinnes then to other, and their pull-backs stronger to with-hold them from some duties, then from other. Of both these cases we have an example in Iehosaphat. Iehosaphat was as zealous as any King of Iudah for the planting of true religion throughout his kingdome, as you may see, 2 Chron. 17.6—9. and yet in the abolishing of the reliques of idolatry he shewed nothing so much zeale as Hezekiah and Iosiah did. Alas, it was with him as with our good King Edward he did what he could, but was not able to doe it, as you shall see, 2 Chron. 20.33. Howbeit the high places were not taken away, for as yet the people had not prepared their hearts unto the God of their fathers. The backwardnesse of the people did hinder him, he could not doe as he would. So in another case he that shewed in all his other courses such a deale of piety and zeale; how great want of zeale and piety did he shew in that league and affinity that he made with Ahab, and being so ready to helpe both him and after him his two sonnes Iehoram and Ahaziah three as grosse idolaters and enemies to God, as lived upon the earth. Alas he he being of a soft and flexible disposition, was naturally inclined and had more strong tentations to that then to other sinnes. But herein the truth of his heart appeared that when God had by his Prophet reproved him for helping Ahab, his heart relented and he became after that more zealous for God then ever he had beene before, as you shall, see, 2 Chron. 19.2—11. and being againe after that reproved for helping Ahaziah more sharpely, 2 Chron. 20.37. he could never be drawne to offe…d that way any more, 1 King. 22.49. You see then a man may have an upright heart though he do seeme to make more conscience of some commandements, some duties and some sinnes then of others. But I say further, a man cannot have an upright heart if he doe not shew more care and conscience in some duties commanded, and in some sinnes that are forbidden, then in other some. Though all the commandements be equall in respect of the authority and soveraignty of the commander, yet in respect of the things commanded or forbidden, and in respect of the strictnesse of the charge laid upon us, by the Lord for the doing or not doing of them, some are greater then others are. Yea there is no surer note of an upright heart, then this, when we do make more conscience of those things that God hath laid most speciall charge upon us in, then we do of any others.
If you aske mee; Which are those? I answer, They are of three sorts.
First, God hath given greater charge to us concerning the substantiall points of piety, and charity, then concerning any matters of circumstance and ceremony. Christ calleth the inward worship of God prescribed in the first commandement, The first and the great commandement, Mat. 22.38. greater then any of the nine that follow. God delighteth much more in the inward then in the outward worship we doe to him. Hath the Lord as great delight in burnt offering and sacrifices, (saith Samuel, 1 Sam. 15, 22.) as in obeying the voice of the Lord? I desire mercy and not sacrifice; (saith the Lord, Hos. 6.6.) and the knowledge of God more then burnt offerings. Yea he calleth mercy, and justice, and fidelity, which are substantiall duties of the second table, the weightier matters of the law, Matth. 23.23. weightier then the matters of ceremony, and circumstances of Gods owne worship, prescribed in the first table. Goe yee and learne (saith our Saviour, Matth 9.13.) what this meaneth, I will have mercy and not sacrifice.
Applic.It is therefore a certaine note of an unsound heart when men; 1. Put all their religion in outward duties and services to God, and regard not those weightier matters of the law that I told you of mercy, and justice, and fidelity; no nor the inward worship of God neither; 2. Stand more upon ceremonies and circumstances of Gods worship then upon the substance, would be greatly troubled if they should not receive now at Easter, or not receive with that gesture that they have beene accustomed unto; but to come without all knowledge to discerne the Lords body, to come without charity, without all preparation of heart, troubleth them not at all. What is this els but to straine at a gnat, and swallow a camell, as our Saviour speaketh, Mat. 23.24?
Secondly, God hath given speciall charge to us concerning the duties of our particular callings that he hath set us in, more then of those that are generall duties of Christianity belonging to all men; and every tree must be knowne by his owne fruit, as our Saviour saith, Luk. 6.44. This we shall see in that direction Iohn Baptist giveth to the Publicans and Souldiers, Luk. 3.13, 14▪ and in those directions the Apostle giveth in his Epistles, Ephes. 5. & 6. Col. 3. & 4. and by the charge he giveth to Timothy, 1 Tim. 6.2. and to Titus, Tit. 2.15.
It is therefore a great signe of unsoundnesse,Applic. when men seeme very forward in the common duties of Christianity but neglect their callings, are bad husbands, and wives, and masters, and servants; bad Magistrates and Ministers; like a blind eye or lame hand in the body, that have life and sense and motion as all the members have, but can doe nothing that belongeth to their particular office.
Thirdly and lastly, God hath given us more speciall charge to looke to our selves to reforme our selves, then concerning other men. Examine your selves, saith the Apostle, 1 Cor. 11.28. and 2 Cor. 13.5, prove your owne selves. Gal. 6.4. Let every man prove his owne worke. Rom. 14.22. Have …aith to thy selfe, before God. Therfore David professeth this of himselfe, Psal. 18.23. I was upright before him; and I kept my selfe from mine iniquity.
It is therefore a great signe of unsoundnesse when a man busieth himselfe more with censuring, and seemeth to hate sinne more in others, then in himselfe. This our Saviour noteth for the tricke of an hypocrite, Mat. 7.3. that he beholdeth the mote that is in his brothers eye, but considereth not the beame that is in his owne eye.