Lectures Upon Psalm 51, Part 8 · Lecture 149
Lecture CXLIX. On Psalme 51.7. Nouem. 1. 1631.
IT followeth now that we proceed unto the third Direction, and that is this: He that would preserve himselfe from falling quite away from the truth, and forsaking his religion, must take heed of declining from, or forsaking of the least truth, he must not give himselfe liberty to shrink and fall from the least truth that God hath revealed unto him, and wherein his conscience hath beene convinced that it is indeed a truth of God. Two things there be whereby men do falsly warrant themselves to take this liberty, and they be both of them certaine and undeniable truths.
First, That there be many good and worthy men that see not, nor make any reckoning of such truths as themselves have been convinced in. And indeed a man may bee a right good man, and indued with a great measure of saving grace, and yet he cannot see nor be perswaded of some truths that God hath taught us in his holy Word, but his judgement is erroneous and unsound in some points, yea though he hath had great meanes to informe him in the truth, yet he cannot see it. And that therefore difference in judgement in some things (which cannot be without errour on the one side) should not alienate the hearts of brethren one from another, as I shewed you in my last lecture but two out of Rom. 14.1-6.
Secondly, That on the other side there be many in whom no life nor power of godlinesse can be discerned, that busie themselves altogether, and glory in these points. And indeed it is an ill signe in any, and a shrewd note of an hypocrite, to busie his braines about truths of les…e moment, with neglect of greater, when a man shall seeke to be expert and cunning in those truths which concerne the ceremonies and discipline of the Church, and be stiffe in the holding and maintaining of them, and yet be ignorant and void of all desire to learne the doctrine of faith and repentance, of mortification and newnesse of life: the meaning of the ten commandements and articles of our faith, of the Lords Prayer and doctrine of the Sacraments. For such persons are doubtlesse under that wo that Christ denounceth Mat. 23.24. against them that straine at a gnat and swallow a camell. But though these two things I say be so, yet for a man to be wilfully ignorant of the truth of God in any thing wherein he is pleased to reveale his will unto us in his holy Word, or to forsake it when he hath once beene convinced of it, out of this conceit that it is but a small matter, a trifle, a man may be saved though he never know nor hold such a truth, is a very dangerous sinne. Observe I pray you the proofe of this in three points.
First, Though some truths of God be (comparatively) greater than others, as our Saviour saith, Mat. 23.23. some matters of the Law and Word of God are weightier than others, yet is not any one truth of God to be accounted small, or of little or no moment, even of those points of the law which he cals but gnats in comparison of others, our Saviour saith Mat. 23.23. these ought ye to have done, and not to leave the other undone; even those small things ought not to be neglected, ought not to be left undone. I have written to them (saith the Lord Hos. 8.12.) the great things of my Law. They are all great things that God hath written and revealed to us in his holy Word. All the truths of God which the Apostles when the Spirit fell upon them in cloven tongues like fire did utter and teach, are called foreign, Acts 2 11. Magnalia Dei, the great things of God. Yea the least truth of God that he hath revealed in his Word is to be esteemed of greater moment and weight than heaven and earth and all the creatures contained in them. It is easier for heaven and earth to passe (saith our Saviour Luk. 16.17.) than that one title of the law should faile. It is therefore a great contempt done unto Gods Word to think so lightly of any thing he hath taught us in it, as if it were not worth the knowing, or not worth the holding and sticking to when we do know it. When David hath professed his high esteeme of Gods Word, Psal. 119.127. I love thy commandements (saith he) above gold, yea above fine gold; adds presently Ver. 128. Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way. He that doth not esteeme highly of that that God hath taught us in his Word concerning all things, concerning the smallest matters as well as concerning the greatest, he that doth not hate every false way, every errour in the matters of religion, errour about the smallest things as well as errour about the greatest, certainly he doth not love and esteem of Gods Word as he ought to do.
Secondly, As a man may make himselfe abominable unto God by transgressing wittingly the least of his commandements. Ye shall not make your selves abominable (saith the Lord Lev 11.43.) with any creeping thing, by eating of it he meaneth (and what commandement did ever God give that was lesse, than those concrning meat and drinke) so may a man do by receiving wittingly the least known errour, or forsaking wittingly the least known truth. See how earnest the Apostle is 2 Thes. 2.1-3. in disswading them from receiving an errour which of all errors that they could receive might seem the least dangerous, yea a most wholsome errour; that is, that the day of Christ was then at hand. Yet see I pray you, and marke how earnest he is in this matter. Now I beseech you brethren by the comming of our Lord Iesus Christ, and by our gathering together unto him; that yee bee not soone shaken in minde, or bee troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand. Let no man deceive you by any meanes. To receive any thing as a divine truth which God hath not taught us in his Word (though it carie never so good a shew of piety and devotion) is certainly a very dangerous thing, els would not the Apostle have beene so earnest in this case as he was.
Thirdly and lastly, The surest way to keepe our hearts from forsaking and falling from the truth in maine and fundamentall matters, is to make conscience of holding fast the truth even in the least matters, of cle…ving constantly to the least truth that God hath revealed unto us, and convinced our consciences in; the surest way to keepe our selves from grosse and enormious sinnes, is to make conscience of the least thing we know to be a sin. This Iob knew well, and therefore to preserve himselfe from the odious sin of adultery or fornication, he durst not give himselfe liberty to looke or think of that that might provoke him to lust. I made a covenant with mine eyes (saith he Iob 31.1.) why then should I thinke upon a maid? David also knew this well, and therefore that he might keepe himselfe innocent from the great transgression, he was afraid to commit any presumptuous sinne, any sinne against his knowledge and conscience, yea he was afraid even of his secret faults, of such sinnes as he knew he was many wayes guilty of in thought, word and deed, though he knew them not in particular, nor discerned them to be sinnes. This is evident by that earnest prayer he makes Psal. 19.12, 13. Who can understand his errours? cleanse thou me from secret faults; keep back thy servant also from presumptuous sinnes, let them not have dominion over me, then shall I be upright, and I shall be innocent from the great transgression. And even so it is in this case, the surest way to keep our judgements uncorrupted in the matters of greatest moment, is to keepe them sound in those matters that are of least weight. He that will give liberty to himselfe to reject and forsake the truth in the smallest matters, will be in danger to forsake it, and fall from it in the greatest matters, if hee bee pressed to it. Our Saviour speaking of that marvellous blindnesse of minde that by the just judgement of God was come upon the Iewes, Matthew 13.14. Hearing they should heare, but should not understand; and seeing they should see, but they should not perceive, hee gives this for one reason of it, that they had closed their owne eyes first. If a man do wilfully refuse to see any truth, that God would reveale unto him, it is just with God to blind him so, that he shall not be able to see, or to have any comfortable certainty in any truth of God. When the Apostle speakes of his zeale and resolution against such false brethren, as taught circumcision to be still necessary (even after the abrogation of the ceremoniall law, had beene sufficiently published, for it was above foureteene yeares after Pauls conversion, as you may see Gal. 2.1.) We gave no place by subjection to them (saith he Ver. 5.) no not for one houre. If some politicians had been then to confer with him, they would have said to him, alas Paul, why art thou so obstinate and peevish in such a trifle? Circumcision is nothing, and uncircumcision is nothing, as thy selfe hast taught, 1 Cor. 7.19. But he gives this reason why he was so resolute in opposing an errour even of that nature, that the truth of the gospell (saith he) might continue with you. These errours in smaller matters being received, will by little, and little deprive us of the truth, and sincerity of the Gospell, and usher in such errours as are more grosse and fundamentall. Let no man say, what unlawfulnesse is there in bowing before a crucifix in a decent manner: for if we shall comply with Papists in such things, it may be just with God to give us over to greater delusions, and to apostate quite with them. When Ioshuah a little before his death exhorts Israel to cleave constantly to the Lord, and to take heed of being drawne by the Canaanites that lived among them unto their idolatry, he inforceth his exhortation thus, Iosh. 23.12, 13. Els (saith he) if yee doe in any wise goe backe and cleave unto the remnant of these nations, know for a certainty, that the Lord your God will no more drive out any of these nations from before you; but they shall bee snares and traps unto you, and scourges in your sides, and thornes in your eyes, untill you perish from the good land which the Lord your God hath given you. If wee shall in any wise goe backe from the truth of God, bee it in greater matters or in smaller, if wee shall in any wise goe backe, and decline to gratifie the Papists, and to conforme unto them, wee may know for a certainty that God will forsake us, and Poperie will prevaile against us. So that to conclude this third direction, wee must every one doe that for our selves, which Epaphras did for the Colossians, Colossians 4.12. Wee must labour fervently in our prayers with God, that wee may stand perfect and compleat in all the will of God. If we be desirous to hold fast our profession, we must labour to stand perfect and compleat in all the will of God, stand stedfastly in every truth of God, even the least truth that God hath taught us in his holy Word.
The fourth and last direction is this. He that desires to abide in the truth, and keep himselfe from being drawne into errour, must be constant in a conscionable use of all Gods holy ordinances and meanes of grace. How effectuall and forcible a means this is to uphold a man in the constant profession and love of the truth, I will shew you by instancing in three particular ordinances of God; that is, 1 The Ministery of the Word, 2 The Sacrament of the Lords Supper, and 3 Prayer.
For the first, The constant frequenting of the Ministerie of the Word is a singular means to preserve men from errours of all sorts, and to establish them in the truth. The Apostle tels us Eph. 4.14. that God ordained it for this end that we should no longer be as children tossed to and fro of every wind of doctrine. And as God ordained it to that end, so he hath given to us his promise, Esa. 55.11. that it shall prosper in the thing whereunto he sent it. Certainly they that frequent it, and depend upon it with honest and good hearts, shall not like children be tossed to and fro with every wind of doctrine, nor seduced by erroneous spirits. When the Apostle had said, Heb. 10.23. Let us hold fast our profession without wavering, he adds Ver. 25. Not forsaking the assembling of our selves together as the manner of some is. He that gives liberty to himselfe to forsake or neglect the Church-assemblies, how is it possible that he should hold fast the profession of his faith without wavering? And this is the reason that the Spouse and Church of Christ gives of that prayer she makes unto him Cant. 1.7. Tell me O thou whom my soule loveth, where thou feedest, where thou makest thy flock to rest at noone; that is, direct me to the place where I may enjoy the sound Ministerie of thy Word (for by that Christ useth to feed and refresh his flock) and then mark the reason she gives for this suit. For why should I be (saith she) as one that turneth aside by the flocks of thy companions? Why should I harken unto or follow after any of these heretickes and seducers, who though they pretend to be thy companions, and friends (as the false Apostles transformed themselves into the Apostles of Christ, 2 Cor. 11.13.) yet indeed are not so. Certainely if ye bee true members of the Church of Christ, if ye bee such as can truly say Christ, is he whom your soule loveth above all other things, ye will highly esteeme of a sound ministery, ye will seeke it, and enquire after it, you will take paines to enjoy it, and when you have it you will be thankfull for it, and make much of it. For 1 without it you will never attaine to that knowledge, and understanding as shall feed, and nourish you, and make you thrive, and grow in grace. This is the meanes whereby Christ the great, and master shepheard of the sheepe (as the Apostle calls him, Heb. 13.20.) doth feed his flock. I will give you pastours according to mine owne heart (saith the Lord, Ier. 3.15.) which shall feed you with knowledge, and understanding. 2 Without it, you will never attaine to that sound comfort as may be able to refresh your soules in the scorching heate of all persecutions, and tentations, for this is the meanes whereby Christ maketh his flock to rest at noone when the Sunne is at his height. I create the fruit of the lips (the preaching of the Word saith the Lord, Esa. 57.…9) to be peace peace, that is the meanes of abundant, and constant peace, to him that is a farre off, and to him that is neare, that is to all mine elect Gentiles, and Iewes, saith the Lord, and I will heale him by this meanes I will cure all the wounds, that doe put his soule to anguish, and paine. In this plac… (Hag. 2.9. in mine house which is the place, and seate of the sound Ministery, in this plac… ) will I give peace, saith the Lord of hosts. 3. And lastly, Without it you will be ready ever, and anon to be seduced, and drawne into one errour or other by those false companions that by much flight, and cunning craf…iness…, lye in wait to deceive as the Apostle speaketh, Eph 4.14. For it is the meanes that God hath sanctified to preserve you from that danger as the Apostle teacheth us in that place. And the Church heere (you see) had no hope to keepe her selfe from turning aside by the flocks of such companions unlesse Christ would direct her to the place where she might enjoy a sound ministery where he feedeth his flocke, and maketh them to rest at noone.
The second ordinance of God that is effectuall this way is the Sacrament of the Lords Supper. He that oft frequents the Lords Table, and receiveth that Sacrament with faith and understanding having first duly prepared his heart unto it, shall find great force in it to strengthen, and preserve him from falling from the truth. Three evident reasons there bee for this. For 1. As Baptisme was the Sacrament of our regeneration, and new birth, so this is the Sacrament of our nourishing, and strengthening in that state of grace; and Christ therein is received as bread, the use whereof is to strengthen mans heart, Psalme 104.15. and it must needs therefore bee most effectuall to make us stand fast in the faith, and to be strong in it. 2. This Sacrament is a seale of that everlasting covenant whereof the Lord speaketh, Ier. 32.40. whereof this is one branch that wee shall never depart from God; and (consequently) never fall away from his truth. 3. And lastly, In and by this Sacrament is represented, and confirmed to us the communion that wee have both with Christ himselfe, and with all his faithfull people throughout the world. The bread which we breake (saith the Apostle, 1 Cor. 10.16, 17.) is it not the communion of the body of Christ? for wee being many are one bread, and one body for we are all partakers of that one bread. And while we hold, and are confirmed in our communion with Christ, and all his faithfull people we are safe enough from forsaking his truth, and falling into any dangerous errour; for that would separate us from Christ, and from his faithfull people.
The third, and last ordinance I said I would instance in, is prayer. Fervent, and constant, humble, and faithfull prayer is a most effectuall meane to make us stand fast in the truth, and to keepe us from declining from it. He that out of the sense of his owne ignorance, unsetlednesse, weakenesse, and unability to stand against the subtilty of seducers can flee to God this way, and depend upon him for strength, is safe enough. Therefore have godly people ever beene wont by this meanes to seeke helpe of God, in this case, even to keepe themselves from all kindes of declining, and falling from God, either in judgement or practise. Give thy strength unto thy servant, saith David, Psal. 86.16. and 119.117. Hold thou me up, and I shall be safe. So Cornelius when his mind was much perplexed, and troubled with the great difference of opinion, and doctrine which he found among the teachers in his time, took this course to settle himselfe in the truth, hee gave himselfe much to fasting, and prayer, as you may read, Acts 10.30, 31. Yea see what confidence, and boldnesse they have used in their prayers in this case. You heard even now out of Cant. 1.7. how familiarly, and boldly the Spouse of Christ (finding her selfe to be in danger to be seduced) expostulateth with him; and teacheth us by her example that we may, and should doe so in the like case. O thou whom my soule loveth (saith she) why should I be as one that turneth aside, by the flockes of thy companions? As if shee had said. Why shouldst thou suffer me to be mislead by any false teacher or seducer whatsoever. The like familiar expostulation you shall find David using in this case, Psalme 56.13. Thou hast delivered my soule from death, wilt not thou deliver my feet from falling? that I may walke before God in the light of the living. As if hee should say, Thou hast redeemed me, and effectually called mee and justified, and sanctified mee in some measure, and wilt not thou keepe mee from falling from thy truth into any damnable errour? And thus have I finished that which I have to say touching this second fruit, and effect whereby a man may know himselfe to have the spirit of Christ; that is, Constancy in the true religion of Christ.