Lectures Upon Psalm 51, Part 7 · Lecture 105
Lecture CV. On Psalme 51.6. December 9. 1628.
IT followeth now that wee proceed unto the uses that this Doctrine serveth unto. And they are principally two. First, For instruction, to establish our judgements in the truth and confirme us against those errours which in this great worke of mans conversion, do derogate from the glory of Gods free grace, and give too much unto man himselfe. Secondly, For exhortation to worke upon our affections and stirre us up unto sundry duties.
For the first,Vse 1. This doctrine serveth notably to establish our hearts in the truth of that holy religion which wee doe professe, and to assure us that it is the onelyonly true Doctrine and religion of Christ. Yea it may serve for a touchstone to try all other Doctrines in religion by▪ and to discover to us the falshood and vanity of all other Doctrines and religions whatsoever, how faire a shew soever of truth and holinesse they doe beare, or whatsoever the persons be that doe hold and professe them. That Doctrine and religion that doth derogate never so little from the honour of God, that doth not give the whole honour and glory of mans salvation unto him alone, but giveth some cause of boasting and glorying unto man himselfe, certainely that cannot bee the true Doctrine and religion of Christ. It is not that wisedome that Doctrine and religion that descendeth from above, as the Apostle speaketh, Iames 3.15. See this distinctly proved unto you in these three points. 1. All the glory of mans salvation is due to God alone, and no part of it unto man. 2. All the glory of mans salvation is to be ascribed onelyonly to the free grace and mercy of God, and not unto any thing in man himselfe that might move God to it. 3. The ascribing of the whole glory of mans salvation to the Lord alone and to his free grace, is the chiefe rule whereby the true Doctrine and religion of God is to be tryed and judged of.
For the first, This hath ever beene the profession of Gods true Church and servants to give all glory to God alone, specially in this great worke of the salvation of man. This was the song of that heavenly host the blessed Angels that came to bring the glad tidings of the birth of Christ, Luke 2.14. Glory to God in the highest and on earth peace, good will towards men. As if hee had said, It is enough for men that through Christ their peace is to bee made, Gods good will and free favour is to bee purchased for them, though they have no part of the glory of this worke ascribed unto them, that is wholly due unto the Lord alone, Glory to God in the highest. This was the profession of the whole Catholike Church, Revel. 4.9—11. When those foure beasts (representing the whole Church under the New Testament) gave glory, and honour, and thankes to him that sat upon the throne; the foure and twenty Elders (representing the whole Church under the Old Testament) fell downe before him that sat on the throne, and cast their crownes before the throne, saying, thou art worthy ô Lord to receive glory. As if he should say, Though they had crownes and Christ had made them Kings and Priests unto God, to reigne ev…n on the earth (that is, to vanquish and overcome their owne corruptions and the tentations of Satan and of the world, as themselves say, Rev. 5.10.) yet they cast downe their crownes ▪ they disclaime all honour that may seeme to be due unto themselves, they ascribe all the honour and glory of whatsoever goodnesse was in them unto him that sat upon the throne, unto the Lord alone. Al the glory of mans salvation you see is due to the Lord alone.
Secondly, All the glory of mans salvation is to be ascribed onelyonly to the free grace and mercy of God. This hath also ever beene the profession of Gods true Church and people. Thus the blessed Apostle (though hee had doubtlesse as great helpe from nature as ever man had, If any other man thinketh (saith he, Phil. 4.….) that he hath whereof he might trust in the flesh, I more, yet) professeth, 1 Cor. 15.10. By the grace of God I am what I am. So the Prophet telleth us, Zach. 4.7 that when the temple (which was a type of the spirituall house and Church of God) should be built by Zerubbabel, this should be the generall acclamation of al Gods people they should shout and cry grace, grace unto it; As though he had said, They should praise God and ascribe the beginning, the proceeding, and the perfecting of Gods house, this whole spirituall building to the grace of God alone, and to nothing els. By grace ye are saved (saith the Apostle, Ephes. 2.5.) and not contenting himselfe to have said so once, hee saith it againe, and saith it most emphatically, verse 8, 9. By grace ye are saved through faith, and that not of your selves, it is the g…t of God; not of workes, lest any man should boast. Marke three points in this Doctrine which the Apostle doth thus earnestly presse upon Gods people. 1. Hee contenteth not himselfe to say, Wee are saved by grace, (but he addeth not by workes. What needed this superfluity of speech may some say? O he knew there were then and ever would bee in the Church erroneous spirits that would seeme to ascribe much to grace in this worke of mans salvation, and yet they wou…d give somewhat also unto workes, somewhat unto that man himselfe (being helped a little by Gods grace is able to do. Now therefore he opposeth the one to the other: the one quite excludeth the other, If by grace then not by workes (saith he, Rom. 11.6) otherwise grace is no grace. As if he had said, ascribe never so little to workes to that that a man himselfe is able to doe as any cause of his salvation, and ye renounce Gods grace utterly. Whatsoever glorious words you give of Gods grace you doe indeed and effect denie you are saved by grace. 2. Observe that he addeth, Not of our selves. Our selves have no hand at all in this worke, as of our selves, all is to be ascribed unto Gods grace. 3. He giveth this for the reason, why God would not have us to be saved by our workes, but by faith onelyonly, why he so ordained that we our selves should have no hand at all in this worke, but all should be of grace, lest any man should boast. The same reason he giveth of that marvellous liberty God is pleased to use in the calling and conversion of men, in giving the meanes of conversion and grace to profit by them, to such as are most unworthy and unlikely, and denying it to others that are more worthy, more likely men, 1 Cor. 1.29. That no flesh should glory in his presence; And verse 31. this is given for the reason why Christ is made unto us of God wisedome, righteousnesse, sanctification and redemption, all in all, that he that glorieth might glory in the Lord. God cannot abide that any flesh should glory in his presence, that any matter of boasting or glorying should bee given unto man. His maine drift in his Word and workes is to abase man, to pull downe his pride, to make him even to despaire in himselfe; and on the other side to advance and magnifie the glory of his owne free grace. Hee that glorieth let him glory in the Lord, saith he, and in him alone. Wee are the circumcision (saith the Apostle, Phil. 3.3) that rejoyce in the Lord Iesus, and have no confidence in the flesh. They onelyonly are the true Israel of God that make Christ the onelyonly ground and matter of their joy and comfort; and renounce all confidence, all ground of hope and comfort in themselves, or in any thing they are able to doe.
Thirdly and lastly, This is the best rule and note to try all doctrines and religions by. This is given by our blessed Saviour as a sure note and rule to try all teachers, and doctrines by, Iohn 7.18. Hee that speaketh of himselfe, seeketh his owne glory (humane doctrines doe all tend one way or other to the glory of man, to the advancing of him) but he that seeketh his glory that sent him, is true and there is no unrighteousnesse in him. As if hee should say, That teacher that in his Doctrine giveth no glory to man at all, but all unto God alone, hee is the onelyonly true teacher, that is the onelyonly true Doctrine and religion of God So the Apostle proveth the Doctrine of justification by works to be a false Doctrine; and that of justification by faith onelyonly, to be a true doctrine, by this argument, Rom. ….27. Where is boasting then? It is excluded (saith he) By what law or Doctrine? By workes? No, but by the law or Doctrine of faith. As if he should have said, That doctrine that doth exclu…e and shut out all matter of boasting of rejoycing or comfort in himselfe but onelyonly in the Lord, that must needs bee the true doctrine of God; that that leaveth unto man any matter of boasting at all that must needs bee an earthly and false Doctrine.
Let us now make some application of these three points. 1. VntoUnto such erroneous, and false teachers as trouble and oppose this doctrine. 2. VntoUnto our selves.
For the first,Applic. 1 There are two sorts of false teachers that doe most oppose this doctrine, the Papist I meane and the Pelagian. Both these doe in their Doctrine derogate from the grace of God, they give unto man some part of the glory of his own salvation▪ they leave unto man some matter of boasting and glorying before God, and therefore their Doctrine must needs be a false and damnable doctrine. Of the Papist this will easily be beleeved; their doctrine of justification by workes, of merit, of satisfaction to be made by our selves, unto God for our sins either in this life, or in purgatory, their doctrine of works of supererogation, proveth them so palpably to be adversaries of the grace of God, tha… I shall not need to spend any more time in confuting of them. But Pelagius and his followers of old do in words some times seeme to ascribe much to Gods grace in the work of mans conversion, but it hath beene the ancient practise of most dangerous seducers as the Apostle teacheth us, Rom 16.18. by good words and faire speeches, to deceive the hearts of the simple. If they that hold damnable opinions should not make some shew of truth and piety few would be deceived by them. They shall speake lies in hypocrisie, saith he, 1 Tim. 4.2. But marke how they expresse themselves, and you shall find that for all their good words and faire speeches they are indeed adversaries of the grace of God, and hold and teach that that doth greatly derogate from the glory of Gods grace, and doth give much matter of boasting and glorying unto man himselfe. I will not stand to prove this from their other Doctrines touching our election, our redemption, our justification, and perseverance to the end (the maine grounds on which the hope of our salvation and comfort is built) all which they have corrupted and poisoned, and in all which they derogate from the glory of Gods grace, and give too much unto man. But I will insist onelyonly upon that which they teach touching the worke of Gods grace in the conversion of man, which concerneth the present Doctrine I have now in hand; And in three points they teach concerning that, you shall find that (whatsoever they pretend) they do indeed impeach the grace of God, and give either all, or almost all the glory of this great worke, unto man himselfe.
For first, They teach that all that God doth upon the will of man in the worke of his conversion is no more but this, He doth by his Word off…r Christ unto us, and shew us what obedience he requireth of us; and he doth also by his Word with most strong and effectuall arguments perswade us unto faith and obedience; but he doth not conferre or inspire any such grace into the will whereby it is actually inclined and caused to receive Christ, and to yeeld obedience unto God; but leaveth it absolutely unto it owne liberty whether it will receive Christ, and yeeld obedience unto God, or not. Whereas the Scripture expressely teacheth, that God by his grace doth much more then so, he actually enclineth reneweth and changeth our wills, or we could never be converted. This was that worke of Gods grace that David prayed for, Psal. 119 36. Encline my heart unto thy testimonies; And Solomon in the dedication of the Temple, 1 King. 8 58 The Lord our God incline our hearts unto him, to walke in all his waies. This is that which God promiseth to worke by his grace in them, whom he will convert and save, Ezek 36.26. A new heart will I give you, and a new spirit will I put within you.
Secondly, They teach that all that God doth in the worke of mans conversion he doth it for one as well and as much as for another, for the reprobate as well as for the elect; he did as much for Iudas and for them that are now damned in hell, as for Peter or any of the Saints that are now in heaven, hee loved all men before their conversion with an equall love, his grace is universall, and he giveth it to one, as well as to another; Whereas (as you have heard it … in the Doctrine) the Scripture expressely teacheth, That hee doth more for them that are converted then he doth for any other, he did more for Peter then he did for Iuda… ; that the Lord doth not give the grace of conversion to all …, Psal. 147.20. He hath not dealt so with every nation, neither have they knowne his judgements. To you it is given (saith our Saviour, Matth. 13 …1.) to know the mysteries of the kingdome of God, to them it is not given. That this is a fruit not of the common love he beareth to all men, but of his specia…l love. The Apostle speaking of that love of God whereby he was moved to q…icken and convert his people, Ephes. 2 4 calleth it his great love; …e saith he shewed himselfe therein to be rich in mercy; yea he saith, ver. 7. he did it to …hew the exceeding riches of his grace in this his kindnesse towards us. This is a fruit of that love which is in a speciall manner borne unto his elect, As many as were ordained to eternall life, beleeved, Acts 13.48. Whom he predestinated them he called, Rom. 8.30. All that the father giveth me (saith our Saviour, Ioh 6.37.) shall come unto me; that is, beleeve in me, as he had expounded himselfe, ver 35. None but those that are given to Christ can beleeve in him; and all such shall certainely beleeve. Ye beleeve not because ye are not of my sheepe (saith our Saviour, Iohn 10.26, 27.) my sheepe heare my voice.
Thirdly, and lastly, they teach, That as no man can convert himselfe without the helpe of Gods grace, so Gods grace doth not convert any man without his owne helpe; that when God hath done his part, and given most sufficient grace unto any man for his conversion, it lieth in the power of a mans own will, whether the grace of God shall be effectuall to his conversion or …o, he is able of himselfe either to accept of it, or to reject it, so that in very deed they doe ascribe more to man himselfe in the work of his conversion then unto the grace of God. God (say they) doth offer us his grace, he perswadeth and stirreth up our stupid will to receive it, but man of himselfe (whereas he could reject it if he list) doth not reject it; God maketh us able to beleeve, to turne unto God, to repent, and obey if we will, but man doth of himselfe a … convert, and beleeve, and repent, and obey, which is more. Wher…as the Scripture expressely teacheth that man in the first act of his conversion is a meere patient no agent at all; God in the worke of our conversion doth not onelyonly offer his grace, but cause us to accept of it, doth not onelyonly make us able to convert, to beleeve, to obey, if we will, but he doth cause us actually to convert, to beleeve, to obey, hee doth all in all, in this worke. Turne thou me, and I shall bee turned, saith Ephraim. Ier. 31.18 Christ turneth every one of us from our iniquities, saith the Apostle, Acts 3.6. He giveth repentance unto Israel, Actes 5.31. I will cause you to walke in my statutes, and ye shall keepe my judgements, and doe th…m, saith the Lord, Ezek. 36.27. It is God that worketh in you, both to will, and to doe. P…al. 2.1…. By the grace of God I am what I am, saith the Apostle, 1 Cor. 15.…0. And thus have I made application of these three points I delivered unto you in the use of instruction unto such as are erroneous teachers.
Now let mee make some application of it to our selves in a word or two.Applic. 2 And herein I will conclude my speech unto you, as the Apostle Peter did his first Epistle, 1 Peter 5.1…. he made application of the doctrine he had taught them, by exhorting and testifying unto them. 1. By testifying and earnestly protesting to them. And what did hee thus testifie? Surely that that was the true grace of God, wherein they did then stand. And so doe I testifie, and confidently avouch and protest unto you, that that Doctrine and religion which hath (through the marvellous goodnesse of God) beene taught in this famous, and Orthodox Church of England, now by the space of these seventy yeares, and in the profession whereof wee all now stand, is the onelyonly true Doctrine and religion of Christ. Because it onelyonly giveth the whole glory of mans salvation unto Gods free grace in Christ, but it abaseth man, and giveth him no matter of boasting or glorying at all. 2. The Apostle in his application of his Doctrine, exhorted them. And what was his exhortation? That is not expressed, but it was doubtlesse, the same that Paul and Barnabas used, Acts 13.…3. They perswaded them to continue in the grace of God; that is, in the Doctrine of grace, which they had taught them. And so doe I earnestly exhort, and beseech you all, in the name of Christ, to co… tinue constant in this holy Doctrine and truth of God, to hold it fast, and not to suffer it by any mean…s to bee wrested from you. For though (thankes bee to God) these errours that you have heard of, doe not trouble us in these parts, yet have wee all just cause to judge, that this exhortation is as needfull now, as ever it was. Wee have all cause to feare, that as heresie hath beene the scourge, whereby God hath formerly plagued, and vexed his Church, for the contempt of his blessed Gospell; so that heresie shall be the way whereby againe he will correct us, and by which Satan intendeth to make way for Apostacy, and to bring ruine and desolation upon the Churches of Christ. Wee have therefore all need to bee exhorted to continue constant in the faith which wee have received. It is the exhortation that the Apostle giveth unto the Hebrewes, Heb. 4 14. Let us hold fast our profession. And it is the charge that our Saviour giveth to the Church of Sardis, Rev. 3.3. Remember how thou hast received, and hard, and hold fast. What (will you say) would you have us to hold fast whatsoever wee have heard any of you teach; whatsoever wee and others in the Church and time wherein wee live have received (as it were by tradition) for a truth? No verily, wee require no more of you then the Apostle doth. 1 Thes 5.21. Prove all things, hold fast that that is good. Receive nothing upon the credite of any man. Examine all things that you h…are, even from the best teachers in the world, by the written word, and even by that touch-stone that I have now delivered unto you out of the word. But when you have found that which hath beene taught you to have beene well grounded upon the word, when you have felt Gods spirit perswading you of the truth of it, and yeelding you comfort in it (And such a teacher certainely all the faithfull have. They shall be all taught of God, saith our Saviour, Iohn 6.45. The same annointing teacheth you all things, saith the Apostle, 1 Iohn 2.27.) when hereupon you have received it, and embraced it, and professed it for the truth of God, you are bound 1. To hold it fast, and to bee resolute in it. Stand fast in the saith (saith the Apostle, 1 Cor. 16.13.) quit yee like men, bee strong. 2. To love it, and joy in it, and bee zealous for it. Paul praiseth the Thessalonians for this, 1 Thes. 1.6. that they received the word with joy of the holy Ghost. 3. To hate those false doctrines that are against it. By thy precepts I have gotten understanding, (saith David Psalme 119.104.) therefore I hate every false way. 4. Wee should not desire nor bee willing to heare what may bee sayd against it, but shunne the familiarity of such as are seducers. I speake not of shunning all familiarity with all that differ in opinion from you, or are unresolved in the truth, that your selves doe beleeve, but I speake of such as are seducers, and perswaders unto errour, such as secretly seeke to discredite the truth which you have heard and received, to put buzzes and doubts into your heads against it, and to alienate your hearts from it. Such the Apostle commandeth you, Rom. 6.17. to avoid and shunne them. The sheepe of Christ will flee from a stranger, as hee telleth us, Iohn 10.5. It is certainely a dangerous signe, for a man to be wavering, light of beliefe in the matters of his faith and religion, ap… to hearken unto seducers, and to bee corrupted by them, and drawne from the truth. See how earnest the Apostle is in warning the Thessalonians of this, 2 Thess. 2.1, 2. Now wee beseech you brethren, by the comming of our Lord Iesus Christ, and by our gathering together unto him, that ye bee not soone shaken in mind. By our constancy in the truth, wee shall approve unto our owne hearts, our election and calling, and by our variablenesse, and readinesse to hearken unto seducers, we shall discover the contrary. If yee continue in my word (saith our Saviour, Iohn 8.31.) then are yee my Disciples indeed. And one chiefe end (doubtlesse) that God alwayes hath respect unto, in sending or permitting seducing spirits, that with some shew, both of learning, and piety, doe oppose the truth, and trouble the Church, is to make tryall of his people this way. There must bee also heresies among you (saith the Apostle, 1 Cor. 11.19.) that they which are approved (and true-hearted) may bee made manifest among you.