Lectures Upon Psalm 51, Part 8 · Lecture 116
Lecture CXVI. On Psalme 51.7. April 21. 1629.
IT followeth now that wee proceed unto the second of those generall points that I told you were to bee observed out of the whole verse;Nota. that is to say. That David did understand the meaning of these legall washings and sprinklings, that hee alludeth to and mentioneth here, hee knew what was signified by them; and knowing that in those ceremoniall washings, there was not only an outward and materiall element of water used, but also an inward and spirituall grace represented and signified by it, and that in those ceremoniall sprinklings with hysope there was not only an outward action and worke to be done by man, but an inward worke also to be done by the Lord himselfe, he rested not in that which was outward and touched the body onelyonly, but seeketh for that inward grace that was signified by it, as appeareth by this, that he beggeth of God that he would purge and wash him, that he would do that worke upon his soule, which was signified by this ceremony. Purge thou mee with hysope (saith he) and I shall be cleane, wash thou me and I shall be whiter then the snow. And from this point thus observed in the Text this Doctrine ariseth for our instruction.
That Gods people must labour to understand what they doe in every part of Gods worship, Doct. 25and not rest in the outward worke, but strive to feele the inward vertue and power of it, and to find God doing his worke upon them, in every one of his, ordinances. Two branches you see there are of this Doctrine, which we wil handle distinctly and in order.
First,Branch 1 We must labour to understand every thing that wee doe in the service of God. This God required of his people even under the Law, Though that were a time of farre lesse light then the Gospell (the law had but a shadow of good things to come as the Apostle speaketh, Hebrewes 10.1) yet even then God would have his people to understand what they did in his service, even in his ceremoniall worship. Therefore he did not onelyonly command the Levites to teach the children of Israel all his statutes, and to instruct them in the meaning of them, Levit. 10.11. but he laid this charge also upon every parent to teach their children the meaning of the whole service of the passeover, and of all the rites and ceremonies used in it, Exodus 12.26, 27. and of the law of offering unto God the first borne of every thing, Exodus 13.14. and generally the meaning of all other the ceremoniall lawes, as well as of the morall and judiciall, Deut. 6.20. The children should aske, and the parents should teach them, the reason and the meaning of every thing that was done in Gods service. But this is much more required of Gods people in the morall worship, that wee understand what wee doe in it, specially now under the Gospell, wherein the Lord requireth more knowledge of his people, then hee did under the law; and of which times hee did foretell, Esa. 11.9. That the earth should bee filled with the knowledge of God. Therefore the Apostle alluding to the ceremoniall worship which consisted chiefly in sacrifices and burnt offerings and opposing the morall worship of God under the Gospell, unto it, Rom. 12.1. teacheth us, that the onelyonly sacrifice and service that is now acceptable unto God is our reasonable service, that is, such service as is done unto him with reason and understanding. See the necessity of this in six severall parts of Gods morall worship.
First, The reading of the Word will doe us no good (though wee use it never so constantly) if we doe it, as a stinted taske that wee have set to our selves, unlesse we be carefull to mark and understand what we read. True it is, no man must be discouraged from reading the Scriptures, because he cannot understand every thing that he readeth. For 1 even little children are to bee trained up in the reading of them as is plaine in the example of Timothy of whom it is said, 2 Tim. 3.15. that from a child he had knowne the holy Scriptures. And 2 that which wee read (though wee understand it not for the present yet) the very acquainting of our selves with the letter of the Scriptures; by continuall reading or hearing of them read unto us, may be of great use to us hereafter; as it is plaine (by the Apostles putting him in mind of it in that place) that Timothies reading of the Word in his child-hood was a great meanes to further him in the knowledge of the Word afterward, and to confirme him in the truth. But yet this is certaine, our reading of the Word will doe us no good unlesse wee endeavour to marke and understand, what wee read. Even children should bee taught (according as their capacity serveth) to marke and understand what they read. Traine up a child (saith the wisedome of God, Proverbs 22.6.) in his way (that is, in his kind and according to his capacity) and when hee is old hee will not depart from it. As if shee had said, Hee will be the better for it while he liveth. This necessity of understanding, what we read, (if we would please God in this duty of his service or doe our selves any good by it) is plaine by two places of the holy Scriptures. 1. By that which is said, Neh. 8.…, 3. of them to whom Ezra was carefull to read the law, He brought the law before the congregation both of men and women, and all that could heare with understanding; and read therein before the men and the women, and all that could understand. Marke how he repeateth this twice. He judged that their comming together to the publique reading of the Word, would neither please God, nor doe themselves any good, unlesse they could understand what was read. The second place is that speach of Philip to the noble Eunuch, Acts 8.30. when hee heard him reading in private, a Chapter of the Prophet Esay, Vnderstandest thou what thou readest? saith he, As if he should say, To what purpose readest thou if thou be not carefull, to understand what thou readest?
Secondly, The hearing of the Word preached (though wee seeme to love it never so well though we take never so much paines for it) will doe us no good, unlesse we heare with understanding. Hearken unto me every one of you, and understand, saith our Saviour to his hearers, Mar. 7.14. And after he had preached, his manner was to examine his Disciples whether they understood that which he had taught, Matth. 13.51. Have ye understood all these things? Yea hee had so pressed upon them the necessity of this, to seeke to understand whatsoever they had heard him teach, that if they had heard anything that seemed harsh unto them, or that they could not understand they (durst not murmur or take offence at it, running away with their owne sense, and leave hearing of him as a teacher of absurd things, as some other of his hearers did, Iohn 6.66. and as many doe now a daies, but) held themselves bound (if they could not be resolved by conference among themselves) to goe unto him, and desire him to make his meaning plainer unto them. And this wee shall find they did oftentimes, Matth. 13.36.17.10.19.10. and in other places. They knew well (as our Saviour had taught them in the parable of the sower, Matth. 13.19.) that of all kind of hearers, those senslesse wretches, that are like to the high way, and understand not what they heare are most uncapable of receiving good by the Word, and that Satan of all others hath most power over them.
Thirdly, The Sacraments can doe us no good unlesse wee come to them and use them with understanding. (I speake not now of infants to whom the Sacrament belongs though void of understanding for the present, but of men of ripe yeeres) Therefore it is Gods ordinance, that before the Sacraments bee administred unto any people, they should first be instructed by the ministery of the Word. Goe and teach all nations (saith our Saviour, Matth. 28.19.) baptizing them in the name of the Father, and of the Sonne, and of the Holy Ghost. As if he had said, First teach them, before you doe administer the Sacraments unto them. Therefore also we shall find that Iohn the Baptist before he baptized any, first prea…hed unto them. He preached the baptisme of repentace, as the Eva…gelist saith, Mar. 1.4. And when the Disciples came together at Troa… upon the first day of the weeke (the Lords day) of purpose to breake bread (to administer the communion, Acts 20.7.) yet did not Paul administer the communion till he …e had first preached unto them.
Fourthly, We cannot please God in our prayers, nor receive any good by them unlesse we be first instructed how to pray, unlesse we can pray with understanding. As no man can receive good by joyning with me in prayer, unlesse he understand what I say as the Apostle teacheth, 1 Cor. 14.16. so neither can I have confide…ce to receive any good by mine own prayer, unlesse I know I pray according to Gods will, as the Apostle saith, 1 Iohn 5.14. Therefore hearing is the first duty that is injoined to them that goe into Gods house. When thou goest into Gods house (saith Solomon, Eccl. 5.1.) bee more ready to heare, then to give the sacrifice of fooles. As though he should have said, All our prayers and other services we doe to God in his house, are but the sacrifice of fooles till we have first (by hearing) beene instructed how to doe them according to Gods will. For God hath no pleasure in fooles, as he there saith, verse …. hee taketh no pleasure in the prayers or other services that fooles, and ignorant sots doe offer unto him.
Fiftly, Our singing of Psalmes pleaseth not God nor can doe us any good, unlesse we endeavour to understand what we sing. Sing ye praises with understanding, saith …av…, Psal 47.7.
Sixtly and lastly, No man can please God in taking of an oath (which is also a part of Gods worship, and a duty i…joined in the first table) but he onelyonly that can doe it with understanding. Thou shalt swear in truth, in judgement, and in righteousnesse, saith the Lord, Ier. 4 2. As if he should say. Though it be never so true that any man sweareth, though the oath be taken in righteousnesse and no man wronged by it; … if it be not taken also i… judgement, with good advisednesse and understanding, it is an unlawfull oath. Therefore in one of the best oathes that ever was taken, wherein men women and children did bind themselves to walke in Gods law, Nehemiah 10 28, 29. there was care taken that this holy and necessary oath should yet be taken onelyonly of every one having knowledge, and having understanding.
You see then in all these particulars that we must labour to understand what we do in every part of Gods service; and that no ordinance of God will do us any good, unlesse we use it with understanding.
The reason of this first branch of the Doctrine is this,Reason. That as God is a spirit, and therefore delighteth in that service that is spirituall, The true wor…ippers shall worship the father in spirit and in truth: (saith our Saviour, Io…. 4 23) for the father seeketh such to worship him; he longeth for such worshippers as worship him with feeling and affection; and they that doe not so, worship him not in truth, are no better then hypocrites; So is it not possible to serve God spiritually and with feeling in any part of his worship, if wee doe not understand what we doe in it. For the devotion and good affections that grow not from knowledge, are vaine and of no worth in the sight of God. Knowledge is the root and foundation of all holy affections. This I pray (saith the Apostle, Phil. 1 9.) that your love may abound, yet more and more in knowledge and in all judgement. And this shall suffice to have beene spoken of the first branch of the Doctrine, David did understand the meaning of the ceremoniall worship, and so must we labour to understand what we do in Gods service.
Branch 2Now wee must proceed to the second branch of the doctrine; and for the plaine and distinct handling of it, we must observe these foure things.
First. Every part of Gods worship is spirituall, and there is in it both an outward and bodily action done by man, and an inward and spirituall worke that is done by the Lord himselfe. In these purifications that David here alludeth to, man did wash the body, and sprinkle with hysope the water & blood upon it, for the legall purging and cleansing of it; and God did wash the soule in the bloud of Christ, and sprinkle it upon the consciences of his people So in circumcision, man did cut of the fore-skin of the flesh, and God did circumcise the heart, Deut. 30.6. In baptisme, Iohn baptized the body with water (as hee saith, Matth. 3.11.) and God himselfe baptized the soule with the holy Ghost So in the ministery of the word, man speaketh to the eare and outward man and God openeth the heart to attend unto that that is taught, and beleeve it, as we see in the example of Lydia, Acts 16.14. Lastly, In prayer man worketh, and God worketh too. The spirit it selfe maketh intercession for us, as the Apostle speaketh, Rom. 8.26.
Secondly. The Lord hath bound himselfe by promise to his people, that hee will thus accompany his owne ordinances and worke with them in their hearts, God will worke with us in every part of his worship, he will doe his part, if we doe ours. This promise God made concerning that worship of his, which he ordained under the law. Exod. 20.24. In all places where I record my name (where I establish my publique worship) I will come unto thee, and I will blesse thee, saith the Lord to his people. And this promise he hath likewise made concerning his worship under the Gospell, Matth. 28.19, 20. Goe and teach all nations, baptizing them, &c. (preach my word, administer my sacraments) and loe, I am with you alwayes, even unto the end of the world. Where men do their parts in the use of any of his ordinances, God will not faile to doe his part also.
Thirdly. Whatsoever man can do in Gods worship, is nothing worth, unlesse God worke with it. All the outward parts of Gods worship, are indeed great helps to us, and the least of them (as we heard the last day) may not be neglected by us, for they are the meanes and instruments that God hath sanctified, and appointed to worke by in our hearts. But if God withdraw his hand and refuse to worke by them, they can do us no good at all, no more then the best toole that is in the world can, if the workem…n doe not put to his hand. I have planted (saith Paul, 1 Cor. 3.6, 7.) and Apollo watered, but God gave the increase; so then neither is he that planted any thing, neither he that watered; but God that giveth the increase. And verse 9. Wee are labourers together with God, ye are Gods husbandry, ye are Gods building. And that which the Prophet speaketh of the materiall building, Psalme 127.1. may much more truly be said in this case, Except the Lord build the house, they labour in vaine that build it. All that the best man can do in Gods worship, is nothing worth, unlesse God do his part, if he worke not with him. The inward vertue and power that God by his blessing and worke doth give unto it, is the very life and soule of every part of Gods worship, without it, it is no better then a dead and loathsome carkasse. The kingdome of God (saith the Apostle speaking of preaching, a chiefe part of Gods outward worship, 1 Cor. 5 20▪) is not in word, but in power. As if he had said, That is the right preaching, where Gods power appeareth, wherein God preacheth aswell as man; God teacheth the heart inwardly, aswell as man doth teach the outward man. And that that he saith of preaching, may bee said of every other ordinance of God; That is only true compleate baptisme, wherein God hath baptized the party aswell as man, that a true and compleate communion which God hath administred aswell as man; that a true and compleat prayer, when the spirit of God hath joyned with mee, and prayed aswell as I. 1. Then, and then onelyonly shall wee have comfort in our baptisme, when wee can find that wee have beene baptized of God. Hee shall baptize you (saith Iohn baptist, speaking to the faithfull, Matthew 3.11.) with the holy Ghost, and with fire. Happy is that soule, that can find hee hath beene baptized by that hand; that can say thus, As by Gods minister, I had water sprinkled upon mee, by the ordinance of God in mine infancy, when I knew it not; so now I doe verily know, and feele that the Lord himselfe hath by his spirit sprinkled upon my soule, the bloud of his deare Sonne (that blood of sprinkling, as the Apostle calleth it, Heb. 12.24.) hath assured mee, that it was shed for mee; and I doe verily know and feele that he hath saved me (as the Apostle speaketh Tit. 3.5.) by the washing of regeneration, and renewing of the holy Ghost. 2. Then, and then only shall we have comfort in the Lords supper, when we can find, that as Gods minister hath by his appointment given us the bread and wine, so the Lord himselfe hath given us the body and bloud of his owne son, and commanded us to feed upon him. Moses gave you not that bread from heaven (saith our Saviour, Iohn 6.32.) but my father giveth you the true bread from heaven; and he sheweth what hee meaneth by that, verse 35. I am the bread of life. No minister can give thee that true bread from heaven, the body and bloud of Christ to feed upon; the Lord onelyonly can give thee that. And as when thou goest to the sacrament at any time, thou must seeke, and expect to receive this from him, thou must cry to God, as they did there, ver. 34. Lord, evermore give us this bread; So if thou canst find that thou hast in the Sacrament, by the eye of thy faith discerned God giving thee this bread, and by the hand of thy faith received it of him, ô happy thou; it was the comfortablest supper that ever thou wert at in thy life. 3. Then, and then only can wee have comfort in our preaching, and you in your hearing, when we and you can find, that the Lord is with us, & worketh with us in this ordinance of his. When we that are preachers, can find that our ministery is not in word onelyonly, but also in power, and in the holy Ghost, as the Apostle speaketh, 1 Thess. 1.5. when we see God worketh with us, and blesseth our ministery, and it may be said of us, as of them, Actes 11.21. The hand of the Lord was with them, and a great number beleeved, and turned unto the Lord. And when you that are hearers can find that in your hearing, the Lord openeth your hearts to attend (with diligence and delight) to that that you heare, as hee did Lydias, Actes 16.14. when ye can find, that in the hearing of the word, ye are taught of God, drawne, and effectually perswaded to beleeve, and obey the truth that you heare, as our Saviour saith all the Elect shall bee, Iohn 6.44, 45. when in the hearing of the truth of God delivered by any of his servants you heare withall, that word behind you (that is spoken of Esay 30, 21.) saying, this is the way, walke ye in it; when in the ministery of the Word, you can feele that mighty power of God that the Apostle speaketh of, 2 Cor. 10 5. casting downe your imaginations, and every high thing in you that exalteth it selfe against the knowledge of God, and bringing into captivity every one of your thoughts, to the obedience of Christ; finally, when we can say of your teachers, as that man did, 1 Cor. 14.25. Of a truth God is in you, certainly God worketh with you; then (I say) and then onelyonly can you have comfort in your hearing, 4. Lastly. Then, and then onelyonly can wee have comfort in our prayers, when we can find the Lord hath bin with us in prayer. And when is that? 1. When wee find the Lord hath prepared our hearts to pray. Lord (saith David, Ps. 10.17.) thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine eare to heare. When the spirit it selfe maketh intercession for us, quickneth our prayers, & prompteth us in them. How may we know that, will you say? Surely by two notes. 1. When in our prayers we can cry, Abba, father, for this is made a certain note of the spirits helping us in prayer, Rom. 8.15. Gal. 4.6. 2. When (even then when we know not what to pray, we can say nothing almost, but grone & sigh it out, yet even) the requests that we make, are according to the will of God; we desire nothing so much as mercy and grace: this second note also of the spirits helping us in prayer, the Apostle giveth, Rom. 8.26.27.
From hence now the foorth and last point will necessarily follow (for you had the Reason of it already) That a Christians chiefe care should be in every duty of Gods worship, to find that God is with him in it, that God worketh with him. Purge thou mee with hysope (saith David here) wash thou mee. And as Moses did in another case, Exodus 33 15, 16. so should wee all importune, and expostulate with the Lord in this case. If thy presence goe not with us (saith hee) carry us not up hence; for wherein shall it bee knowne, that I, and thy people have found grace in thy sight? Is it not in that thou goest with us? So may we say, Lord, if thou accompany not thine ordinances, and worke not with us in them, to what purpose should we performe them? How shall it appeare that we have found grace in thy sight?
The uses that this Doctrine serveth unto, are two principally. 1. For instruction, 2. For exhortation.
Vse 1.And first this teacheth us the true cause why in this time of so long continuall use of all Gods ordinances, there is so little fruit to be seene. This is the generall complaint of these times. 1. Gods faithfull ministers complaine of this and cry as Esa. 49.4. that they have laboured in vaine, they have spent their strength for nought, and in vaine; they see no fruit of their labours. And 2. the carnall man, and enemy to the Gospell, every where casteth this in our teeth. Woe be to the world, because of offences (saith our Saviour, Mat. 18 7.) and surely, this is a chiefe offence, that many do miserably stumble at. These that heare so much (say they) and read so much, & pray so much, what are they the better for it? Wherein are they better then other men? And alas, what shall we say to these men? How can wee deny, but that this is most true that they say? OnelyOnly let our selves take notice of the true cause of this; surely the Lord doth not his worke in these exercises of religion, that men doe use; the Lord with-draweth himselfe from his ordinances; and then all is in vaine that man is able to doe. The Lords glorious presence which was wount to dwell in his sanctuary (to accompany his owne ordinances, and to worke with them) is now departed, not from his sanctuary onelyonly, but from the City too as once the Prophet in a vision saw it doe, Ezekiel 11.23. This reason the Prophet rendereth, Esa. 53.1. Who hath beleeved our report, and to whom is the arme of the Lord revealed? Few or none doe profit by the ministery of the word, because the Lord sheweth not his power in it, he worketh not with it And why doth not the Lord his worke in his owne ordinance? Surely as for other our sins, so for these among the rest.
First. Because of the sin that aboundeth in these times, and even among them that enjoy Gods ordinances, and frequent them most. This was that that caused the Lord, of old, to leave his Sanctuary. Sonne of man (saith the Lord to his Prophet, Exekiel 8.6.) seest thou what they doe; even the great abominations that the house of Israel committeth here, that I should goe farre from my sanctuary? If hee see any filt by thing in thee, hee will turne away from thee, saith Moses, Deut. 23.14. Can two walke together (saith the Prophet, Amos 3.3.) unlesse they be agreed? Is it any wonder that God joyneth not with many of you in any of his ordinances, worketh not with you in them, blesseth them not unto you, while you live as you doe? Nay, is it any wonder if God withdraw himselfe from the Sanctuary it selfe, from our whole engregregations, for the whoredoms, and drunkennesse, and oathes that breake out amongst us, and of which we every one stand much more guilty in his sight, then the whole congregation of Israel, was of the sinne of one Achan. Ioshua 7.11, 12.
Secondly. The second cause why the Lord with-draweth himselfe from his owne ordinances, and doth not his part in them, is because we doe not ours. Wee use to serve him by the halves, Whereas hee requireth in every part of his worship, the service of our soule and spirit as much, yea much more then of our bodies, and that as David doth in the duty of thankesgiving, call upon his soule, Psalme 103.1, 2. Blesse the Lord, ô my soule, and all that is within me blesse his holy name; and againe, Blesse the Lord ô my soule, so wee should doe in every ordinance of God; wee use to give to the Lord the service of our lip, or eare, or knee, or body onelyonly. And is it any wonder if the Lord withdraw himselfe from us, and refuse to joyne with us in these services, wherein (as our Saviour complained of the hypocrites of his time, Matth. 15.8.) we draw nigh to him with our mouth, and honour him with our lips, but our heart is farre from him?
A third and last cause may be this, that we rest too much upon, and blesse our selves in the excellency of the meanes that wee doe enjoy, and make an idol of them (as they of Lystra you know did of Paul and Barnabas, Actes 14 11—13.) and never seeke to God that hee would inwardly worke with his ordinances in us, we care not for that. And even to this, that may bee applyed which the Apostle speaketh of every naturall man, Rom. 3.11. There is none that understandeth, there is none that seeketh after God. And that this will much provoke God, to see his glory given to his instrument, that ascribed to the meanes which belongeth to him, you may perceive by that feare and indignation that Paul and Barnabas did expresse, when they saw them of Lystra offend this way, Acts 14.14.