Lectures Upon Psalm 51, Part 7 · Lecture 111
Lecture CXI. On Psalme 51.6. February 24. 1628.
IT followeth now that we proceed unto the uses that this doctrine may serve us unto. And they are to be referred all unto three heads principally. For 1. Some of them have relation unto the fitnes and falls of other of Gods people, which we see or heare of; 2. Some of them have relation unto the judgements of God executed upon the Church and people of God; 3. Lastly, Some of them have relat…on unto our owne sinnes, who professe our selves to bee the people of God and in the state of grace.
Vse 1.For the first, The Doctrine wee have heard teacheth us, how wee should judge of, and bee affected with the foule and scandalous sinnes that wee see or heare that the professours of the Gospell and servants of God doe fall into. And reprooveth three sorts of men that offend much this way.
The first are such as rejoyce in the falls of Gods children. 1. Most wicked men are of this humour, they have no better sport, nothing that they do so heartily rejoyce in, as in seeing or hearing or talking of the falls of such as have beene of note for piety and religion. Heare me (saith David, Psal. 38.16) lest they should rejoyce over me; when my foot flippeth, (and I catch a fall) they magnifie themselves against me. 2. Yea they rejoyce not onelyonly in the sinnes that Gods people doe indeed fall into, but (out of the pleasure they take in it, and that they may not want matter of rejoycing this way) they devise slanders against them and charge them with such crimes as they were never guilty of. They cast iniquity upon me, saith David, Psal. 55.3. and 35.11. They laid to my charge things that I knew not. 3. And the most odious slanders that can bee devised against such men, will goe for currant every where, and be beleeved as Gospell. The words of a tale-bearer (of a slanderer in this kind especially) are as flatterings (saith Solomon, Pro. 18.8. as your old translation readeth it; that is, please a man as much as it doth to heare himselfe flattered) and they goe downe to the bowells of the belly; that is, they are received with such delight, that they are perfectly digested. In these three points it appeareth, what pleasure lewd men take in the falls and sins of Gods people. But ô that thou wouldest see thy sin and danger that art of this humour.
First, This argueth that there is no love in thee to Gods people; nay this argueth the height of malice against them to rejoyce in their sins. Charity rejoyceth not in iniquity, saith the Apostle, 1 Cor. 13.6. And what comfort canst thou have either in life or death, what hope canst thou have in God, if thou be void of charity, if thou nourish malice in thy heart, specially toward them thou art most bound to love? He that loveth not his brother (saith the Apostle, 1 Iohn 3.14.) abideth in death, in the state of damnation. And verse 10. In this are the children of God manifest, and the children of the divell, whosoever doth not righteousnesse, is not of God, neither he that loveth not his brother. And so he proceedeth to shew to the end of verse 15. that the chiefe fruit of righteousnesse, that manifesteth a man to be Gods child is the love of the brethren; and the chiefe sinne that manifesteth a man to bee the child of the divell, is the hatred of the brethren.
But secondly (which is worse) this argueth that thou rejoycest in the dishonour that is done to God, and in the shame that is cast upon his holy name. For the Lord is more dishonoured (as we have heard in the Doctrine) by the sinnes of his owne people then by the sinnes of any other men. And if thou canst rejoyce in the shame and dishonour that redoundeth to God, be thou sure God will also rejoyce in thy confusion. I will also laugh at your calamity (saith the Lord to such men, Pro. 1.26.) and mocke when your feare commeth. But let us leave them to God.
Let us that feare God learne, That it is our duty (out of these two respects) to mourne when we see or heare of the falls of any of Gods people. Paul blameth the Corinthians, 1 Cor. 5.2. because they did not all mourne for the incest, that one of that Church had fallen into. See how himselfe was affected with it, 2 Cor. 2.4. Out of much affliction and anguish of heart (saith he) I wrote unto you with many teares. Nay we should bee grieved at the heart to heare the slanders, to heare of the faults that Gods people, are even unjustly charged with. Remember (Lord) the reproach of thy servants: (saith the Psalmist, Psal. 89.50, 51.) how I beare in my bosome the reproach of all the mighty people; wherewith thine enemies have reproached ô Lord, wherewith they have reproached the footsteps of thine Anointed. Observe five points in the words. 1. The mighty men, men of chiefe place and power in the country were wont to reproach and slander, and cast odious aspersions upon Gods servants, Gods anointed ones; nay all the mighty people did so, he was not counted worthy the name of a Gentleman if he could not doe this. Princes did sit and speake against me, saith David, Psal. 119.23. 2. They that did so were Gods enemies, though they pretended to dislike onelyonly a sort of precise fooles that will needs be holier then all their neighbours and not for their holinesse neither but for their hypocrisie, yet in very deed they that take such pleasure in reproaching Gods servants, beare more spite to God, then they doe to them, they are Gods enemies. Ye shall be hated of all men, for my names sake, saith our Saviour, Matth. 10.22. The name of Christ, the religion of Christ, the spirit of Christ that is in them, is the true cause of this hatred whatsoever els is pretended. 3. Remember Lord (saith he) the reproach of thy servants. The Lord taketh notice of, he will remember, he will not forget the slanders and reproaches that are cast upon his servants. 4. The Prophet did beare the reproaches of Gods servants in his bosome, he tooke them to heart, he was much affected and troubled with them. 5. Lastly, he desireth the Lord to remember him for this; hee tooke comfort in this even before the Lord, that hee could doe so, and doubted not, but God would take notice of it and reward him for it. And this is the first sort that are to bee reproved by this Doctrine.
The second are worse then these; And those are they that impute all the sins of Gods people to their religion, and take occasion thereby to insult against religion and to hate it the more. If the weakest, the meanest person that professeth religion, doe but swerve from their duty any way (though but a woman, though but a servant as I shewed you the last day out of 1 Tim. 6.1. and Tit. 2.5.) the name of God and his doctrine shall straight-way bee blasphemed by these men. These are your professours, (will they cry) this is their religion, there is none of them any better, they are all such kind of persons, fie upon such a religion as this is. Three things there be that may discover unto these men their sin, and their danger too.
First, If malice had not blinded thee thou wouldst never impute, the faults of professours unto their religion, nor blame their religion for it. For 1. All professours are not such persons. But there are many (thankes bee to God) yea and many that thou knowest that shine as lights in the world, as Paul saith of the Philippians 2.15. 2. Admit all professours were naught, yet is the religion that they professe pure and undefiled; it alloweth of none of those faults that thou usest to blame them for. For it hath no other rule or ground but Gods Word, and that alloweth of no sin. All the words of my mouth are in righteousnesse (saith the Lord, Pro. 8.8.) there is nothing froward, or perverse in them. If any professour be covetous, or malicious, or proud, or censorious, or unfaithfull, or idle; blame not his religion for it, it teacheth him no such thing, it teacheth him the contrary, it teacheth him as the Apostle saith, Tit. 1.12. To denie all ungodlinesse and worldly lusts, and to live soberly, and righteously and godly in this present world▪ No professour of the Gospell dares justifie himselfe in the least of his corruptions, much lesse in grosse crimes; by the rules of his religion, but will bee ready to cleare his religion and lay all the blame upon himselfe as the Apostle doth, Rom. 7.12. The law is holy, and the commandement is holy, and just, and good. And verse 14. Wee know that the law is spirituall: but I am carnall sold under sin.
Secondly, I must say to thee that railest thus against religion, that hatest it thus for the sinnes of them that professe it, as Gamaliel spake to the Councell, Acts 5.39. take heed wha… thou dost, for if this way be of God, in hating it, in railing on it, thou wilt be found a fighter against God. And as the Lord saith to Sennacharih, Esa. 37.23. Whom hast thou reproached and blasphemed? and against whom hast thou lifted up thy voice? Even against the holy one of Israel. In speaking thus against religion thou settest thy mouth against heaven, as the Prophet speaketh, Psal. 73.9 The hatred and malice of thy heart is bent not against Gods poore servants so much, as against the Lord himselfe. And so the Prophet telleth David, 2 Sam. 12.14. that those that would take occasion by his sin to blaspheme & speake reproachfully of his religion, were the enemies of the Lord. No man will hate religion and blaspheme it for the faults of such as professe it, but such as are the Lords enemies, such as hate the Lord himselfe.
Thirdly and lastly, Thinke seriously with thy selfe, what it is to blaspheme God, to beare malice and spite against him. Who hath beene fierce against him, and hath prospered; saith Iob 9.4. as your old translation readeth it. Didst thou ever know any man prosper that was an enemy to God, and to the power of life and godlinesse; to the religion that himselfe professeth, and holdeth to bee the true religion of God? No no, be thou assured thou art an enemy to him that will be too strong for thee to encounter with. It is hard for thee to kick against the pricks, saith our Saviour to Saul, Acts 9.5. though he did it ignorantly. Whosoever shall fall on this stone shall be broken (saith he, Mat. 21.44.) and on whomsoever it shall fall, it will grind him to powder.
The third and last sort of men, wom the Doctrine reproveth that doe not judge rightly of the falls of Gods children, nor are affected with them as they ought to be; are such as by seeing or hearing of the falls of Gods own people, doe embolden and harden themselves in their sinnes. The sinnes of Iuda the Lord saith, Ezek. 16.54. were a comfort to Sodom and Samaria. It quieteth the mind of wicked men much▪ and comforteth them against the accusations of their conscience, for their foulest sinnes, that they have the examples of Gods owne people, that have done as bad things as they. For thus they are apt to reason in this case, I may be Gods child and be saved though I be drunke now and then for Noah was so, though I commit adultery for David did so; and were not these Gods children for all that, were they not saved for all that? And the best we see daily have their faults, and in many things we offend all, saith the Apostle, Iames 3.2. Thus they strengthen themselves in their wickednesse ▪ as the Prophet speaketh, Psalme 52.7. Three things I have to say to these men to convince them of their sinne, and discover to them their danger.
First, Thou wrestest the holy Scripture unto thine owne destruction (as the Apostle speaketh, 2 Pet. 3.16.) that makest such inferences from the falls of Gods servants, that are recorded in the Word. Thou pervertest them to a quite contrary end, unto that the Holy Ghost intended them for. First, The Holy Ghost set them downe to that end, that they might bee warnings to us and meanes to make us afraid of falling, to keepe us from sinning as they did. That which the Apostle saith of the judgements that fell upon men for sinne, 1 Cor. 10, 11. may be said likewise of the falls of Gods people. All these things are written for our admonition. This use the Holy Ghost teacheth us to make of the fall of Solomon, Neh. 13.26. Did not Solomon King of Israel sinne by these things? Yet among many nations was there no King like unto him, who was beloved of his God, neverthelesse even him did out-landish women cause to sinne. As if he should say, If Solomon were drawne from God by marrying with Idolaters, how much more cause have you to feare apostacy if you doe so? This is the use God would have us to make of all the falls we see or heare Gods people have taken. If such a man as Noah by taking too much wine made himselfe a beast, Gen. 9.21. If such a man as David by giving himselfe to idlenesse, and neglect of his calling, by giving liberty to his wanton eye and neglecting his watch, fell into so shamefull adultery, 2 Sam. 11.2. what cause have we that are so farre short of them in grace, to feare such or greater falls, if wee give our selves the like liberty? If such and such as I have knowne my selfe, (should every man say) to be men of farre more knowledge farre more grace then ever I had, have taken foule falls, what cause have I to looke to my feet? And indeed there is great force in these examples to make a man afraid to sinne. If one should tell a traveller of one or two that riding not long before him over such an heath, or through such a lane were robbed, and had much a do to escape with their lives, though they did ride much stronger and better appointed then he doth; or that such a one riding through such a foard had much a do to escape drowning though he were better horst then he is; would not that traveller be afraid to goe that way? Would he not either turne backe againe, or go some other way (though it were a great way about) rather then he would so farre endanger himselfe? This then is the first end God aimed at in making knowne to thee, the falls of his Saints to make thee afraid to sinne; and dost thou pervert it to a quite contrary end even to make thy selfe more bold to sin? Secondly, The Lord hath set downe the falls of his choisest servants to this end, that it might be an helpe to poore humbled sinners, to raise them up by repentance when they are fallen. And our gracious and wise God; though the credit of his faithfull servants be most deare unto him and precious in his sight; though he hath promised, Esa. 43.25. that he will blot out their transgressions, and will not remember their sinnes; and Ezek. 33.16. that none of their sinnes that they have committed shall be mentioned. Yet hath he seene it necessary, in this respect that many foule crimes of sundry of his principall servants should be left upon record in his Word, and so kept in everlasting remembrance. Yea the Lord hath beene so carefull of this, as he contenteth not himselfe to mention them once onelyonly, or obiter (as we say) and by the way, but oftentimes and purposely that all that read the Word, to the end of the world, might bee sure to observe and remember them. He would needs have Davids foule sins recorded not onelyonly in 2 Sam. 11. & 12. but here againe in this Psalme. And in this Psalme he doth not onelyonly mention it againe, but commendeth this Psalme to the chiefe Musitian, to be sung oft in the Temple. How oft are the abominable sinnes of Manasses mentioned not onelyonly 2 King. 21. and 2 Chron. 33. in the story of his life, but long after his death too, 2 King. 24.3. and Ier. …5.4. And Peters fall God would have to be mentioned not by one or two, but by all the foure Evangelists, which very few of the most important passages of the story, are. And why hath the Lord done this? Surely because he saw it was necessary for poore humbled sinners that it should be so; surely because he saw how apt his poore children would be (partly through the corruption of their owne heart, and partly through the subtilty of Satan) when they had fallen into grosse sinnes, to despaire of mercy, to thinke their sinne is greater then can be pardoned, that there is no hope of finding mercy with God if they should turne unto him and repent; that there was never child of God, that sinned as they have done. For their sakes it is, to keepe them from despaire, to encourage them to rise out of their sinnes, and to turne to God by repentance, the Lord would needs have these foule sinnes of his dearest servants recorded, who though they sinned as grossely as any humbled sinner can possibly now doe, yet upon their rising againe by repentance, and turning unto God, did find mercy with him. And that this was a maine end God respected in this, the Apostle plainely telleth us, 1 Tim. 1.16. He fell so grievously and yet obtained mercy that God might make him a patterne to all his poore servants, that should come after him: of his readinesse to receive the foulest sinners unto mercy, upon their unfeigned repentance. This then is a second end God had in permitting his servants to fall, and in letting thee to know of their falls; that thou when thou art fallen and humbled for thy fall mightest be encouraged to rise againe, and dost thou pervert it to a quite contrary end, even to embolden and incourage thy selfe to fall? These examples which the Lord intended onelyonly for the helpe of the humbled sinner, as a cord to pul… him out of the water, thou that art a presumptuous sinner and hast therefore nothing to doe with them, dost let Satan use them, as a cord to pull thee into the water, and to keepe thee there to thine owne perdition. And this is the first thing I have to say unto these men.
Secondly, Thou hast no cause at all to comfort thy selfe in thy sins by the falls of any of Gods people thou readest of in the Scripture, or observest in thine own experience; For none of all their sinnes are like unto thine. If thou wert such a sinner as they were, thou wert an happy man. They committed more h…inous sinnes then ever thou didst it may be, yet were they not so heinous sinners in Gods sight as thou art. Thou canst not find in all the Scriptures, an example of any one child of God, that sinned as thou dost. Three maine differences are to be observed betweene them and thee.
First, Thou readest of no child of God, that sinned, but thou readest also that he repented and was humbled for his sinne, yea that the measure of his humiliation, was proportionable to the measure of his sinne David was deepely humbled for his sinne as appeareth in the 8. verse of this Psalme. Hee watered his bed with his teares, Psal. 6▪ 6. Manasses humbled himselfe greatly before the Lord, 2 Chron. 33.12. Peter wept bitterly, Matth 2….7…. If thou couldst do so, thou mightest take comfort in the examples of their falls, but thou knowest, it is farre otherwise with thee.
Secondly, None of them after their repentance did ever fall into those foule sinnes againe. Noah was never drunke but once David turned not aside from any thing that God commanded him (saith the Holy Ghost, 1 King. 15.5 that is to say, not in any grosse and scandalous crime) all the daies of his life, save onelyonly in the matter of Vria the Hirtite. The like may be said of Peter and all the rest. And therefore what comfort can the common drunkard and adulterer and blasphemer take in their examples, who though he hath fi…s of remorse for his si…s, yet cannot leave them possibly.
Thirdly and lastly, There was never any child of God, that fell into any foule sinne, but it was against the purpose of his heart, I have said, that I would keepe thy words, saith David, Psalme 119.57. this was his resolution, and the setled purpose of his heart. A wise m…n feareth (saith Solomon▪ Pro. 14.16) and departeth from evill; hee purposeth, not to fall into sinne. And therefore the Apostle calleth the falls of Gods child an over-taking in a fault, Gal. 6 1. when he falleth into sin it is through the malice and eager pursuit of his corrupt nature or of the divell whereby he is suddenly taken and (as it were) circumvented and overcome contrary to his purpose and resolutions. But (on the other side) thou never purposest or resolvest to keepe Gods commandements and to resist tentations; or if thou do, yet thou hast no care to performe thy vowes and promises of obedience, thou dost sleight and despise the waies thou shouldst walk in, as Solomon speaketh, Pro. 19.16.
The third and last thing I have to say to these men is this. That admit thy case were in all respects such as theirs was, yet shalt thou find no cause to imbolden thy selfe to sinne by their example, if thou wouldst consider well, how they smarted for their sinnes. It is true indeed Gods owne people many of them have sinned shamefully; but it is as true (which thou hast heard proved at large in the Doctrine) that the Lord did never so sharply scourge any other in this life for their sinnes, as he hath done them. And if thou couldst well weigh with thy selfe how dearely they paid for their sinnes, thou wouldest bee loath to purchase the pleasure or profit that any sinne can yeeld thee, at so deare a rate. And therefore it is to bee observed that as the sinnes of Gods people are recorded in the Word so are the fearefull judgements also recorded, that followed them for these sinnes. Noahs drunkennesse is recorded and so is the fearfull curse also that (by occasion of that sinne) fell upon his sonne Ham and all his posterity, Gen. 9.25. Lot… incest is mentioned and so is the judgement also that followed it, Gen. 19.37, 38. the cursed posterity that came of that sinne were a scourge to Gods people for many generations as you may see Psal. 83.8. Solomons fall is mentioned and so is the judgement that fell on his posterity for it, 1 King. 11.31.33. I shall not need to speak of David, of Hezekiah, of Manasses, or of Peter all whose sinnes are recorded indeed in the Word, but it is as well and as carefully recorded how they smarted for them. And (to conclude) of every sinne of theirs I may say to thee as Abner spake to Ioab in another case, 2 Sam. 2.26. Knowest thou not that it was bitternesse in the latter end?