Lectures Upon Psalm 51, Part 8 · Lecture 151
Lecture CLI. On Psalme 51.7. November 29. 1631.
IT followeth now that we proceed to give you the grounds, and reasons of this point and then make some application of it unto our selves. The reasons then why we should thus take to heart the cause of God, and of his holy Religion; why we should joy in the liberty of the Gospell, and in the fruitfulnesse, and good successe of it, and mourne for the contrary; are three principally, according to the respect we ought to have unto three severall persons that are interested in it, in respect had. 1. VntoUnto other men. 2. VntoUnto our selves. 3. And principally unto the Lord.
The first reason I will (for the helpe of your understanding,Reason 1. and memory) deliver distinctly unto you in three degrees.
First, we are bound in conscience to love the persons of all men, and we can have no comfort in our owne estate unlesse our hearts can beare us witnesse we doe so. The Lord make you (saith the Apostle 1 Thes. 3.12.) to increase and abound in love one towards another, and towards all men.
Secondly, If we do not love their soules & unfeignedly desire their salvation, there is no true love to them in our hearts. I know well, the most of you thinke otherwise; you thinke you love your neighbours, your friends, your Wives, your children well, and dearely though you have no care at all of their soules, but leave the care of them to God alone. Nay they are of all others accounted the most loving, and kind natured men that have least care of all, either of other mens, or of their owne soules; whose kindnesse, and good fellowship shewes it selfe in nothing more, then in poysoning, and destroying one anothers soules. But be not deceived (beloved) the holy Word of God by which thou must be judged, at the day of thy appearing before the judgement seat of Christ; defineth love otherwise then thou doest and saith thou bearest no true love at all to the person, whose soule thou hast no care of. Thus Paul expressed, and proved his unfeigned love to the Iewes his country men Rom. 10.1. Brethren my hearts desire, and prayer to GOD for Israel is, that they might be saved. Because we are bound to love all men, we are bound to desire the salvation of all men, that God would give to all places, to all people the meanes of their salvation, and make them effectuall in their hearts. This is plaine by that prayer of the Church Psalm. 67.2, 3. That thy way may be knowne upon earth, thy saving health among all nations; let the people praise thee, O God, let all the people praise thee. If we doe not grieve to see how people lye in ignorance and infidelity, and profanenesse, and so under the power of Satan, we beare no true love to them at all. The Apostle professeth his love this way also unto his country men Rom. 9.1, 2. his conscience did beare him witnesse in the Holy Ghost, that he had great heavinesse, and continuall sorrow in his heart for their blindnesse, and obstinacy. Nay he hateth them in his heart; that cannot grieve to see them live in this estate Thou shalt not hate thy brother in thy heart (saith the Lord Levit. 19.17) thou shalt in any wise rebuke thy neighbour, and not suffer sinne upon him. If we suffer men to live in any sinne (were it in our power to helpe it, if we be utterly carelesse of it, and it never trouble us to see it) the Lord you see saith plainly, that we hate them in our hearts. And whosoever hateth his brother is a murtherer (saith the Apostle 1 Ioh. 3.15.) and ye know that no murtherer hath eternall life abiding in him or is in the state of grace. If this be so (as doubtlesse it is) alas how hainous a sin are we all guilty of, that neither doe any thing to bring them out of this misery they lye in, nor are at all grieved, and troubled for it.
Thirdly, If we doe truly desire the salvation of men, and grieve to see them perish in ignorance, and profanenesse, then will we desire that sound preaching may abound, and will grieve to see the preaching of the word hindred any way. Because the meanes whereby the soules of men must be saved is preaching. It hath pleased God by the foolishnesse of preaching to save them that beleeve, saith the Apostle 1 Cor. 1.21. that is first by preaching hee workes faith in men (according to that faith commeth by hearing, Romans 10.17.) and then by faith hee saveth them. But why doth hee call it the foolishnesse of preaching? Not that it is so indeed, but that carnall men doe account it so, for so he expoundeth himselfe Verse 18. The peeaching of the crosse, is to them that perish foolishnesse, they that perish, and shall goe to hell, account so of it.
Object.But you will object, and say cannot men be saved without preaching?
Answ.I answer that preaching is the meanes that he hath appointed to doe this worke by ordinarily. Other sheepe I have (saith our Saviour Iob. 10.16.) which are not of this fould; are not yet come into the true Church, are not yet called to the knowledge, and profession of the truth, them also I must bring, they must needs bee brought into this fould, they must needs bee made members of the true Church, and brought into the number of them that professe the truth. And how must that be done? And they shall heare my voice, saith he. If Christ intend to bring them into his fould to save them they shall heare his voice. And how shall they heare without a Preacher? Saith the Apostle Rom. 10.14. So that when God with-holds from a people the Preaching of his word (though we may not presume to judge of his secret counsell, and decree concerning any man, or to limit his power) yet may we boldly say that this is a fearefull signe, that Christ hath no sheepe there, whom he meanes to bring unto his fould, no elect people there whom hee meanes to save. And when God restraines preaching, and takes it away from a people (for whosoever be the instrument, this is his doing certainly. Is there any evill in a city, and the Lord hath not done it? Amos 3.6.) we may take it for a signe that the Lord hath no more sheep there whom he means to bring into his fold. If God should send upon a land such weather either in seed-time, as should rot all the seed in the ground, and make it unfruitfull, or in the harvest, as should rot all the corne when it is come even unto ripenesse, or if (sending a plentifull and seasonable harvest) he should send such a generall mortality and sicknesse among men, as none could be got to reap and gather it, all men would take this for a signe that God meant to bring a famine upon that land, and destroy both man and beast by it, yea they would be much affected and mourn extreamly for such a judgement, it would be a day of griefe and of desperate sorrow, as the Prophet speaketh Esa. 17.11. And yet men know well enough that God can keep men from famine, and feed them sufficiently though they have no corn at all; as he did all Israel for forty yeares together in the wildernesse. Even so it is in this case, the Apostle speaking of the state that the Athenians and all other Gentiles had been in before Christs ascension into heaven, saith Acts 17.30. that the time of that ignorance (while God with-held from the Gentiles the means of knowledge the Ministerie of his Word) God regarded not (as the old translation well rendreth it foreign) he did looke over it, he did not vouchsafe to looke or set his eyes upon it, that is, regarded them not, cared not what became of men that lived in those dayes; For that this is the meaning of the phrase appeares by the contrary, Psal. 34 5. The eyes of the Lord are upon the righteous, that is, he respecteth them, and hath a care of them in a speciall manner. The people that God denieth his Word unto, it is a fearefull signe that they are such as God regardeth not, cares not what becomes of them. And have not we just cause then to mourne when we see preaching restrained? Surely if our Saviour had not thought so, his bowels would not so have yerned in him, to see so few Preachers, to see the people like sheepe scattred upon the mountaines, without Pastours to looke to them, and feed them, to see the Lords harvest like to be lost for want of labourers, as we see he did, Matth. 9 36.
But you will object againe.Object. It is no marvell sure you should so plead for preaching: We have preaching enough in these dayes, if that be good. Are all saved that have preaching? Where have you worse people then where is most preaching?
I answer,Answ. That though all be not saved that have preaching, but preaching is sent to some obstinate people and continued to them onelyonly to be a witnesse against them, and to increase their condemnation, as our Saviour speaketh Mat. 24.14. yet is it a just cause of comfort and rejoycing to all Gods people, to see sound preaching abound, to see store of good Preachers raised up by God, Preachers of Gods sending. For how can they preach (saith the Apostle Rom. 10.15. that is, preach profitably and effectually) except they be sent of God? Yea (will you say) it is indeed a just cause of joy to see store of those Preachers in the Church that are of Gods sending. For those surely are not onelyonly good Preachers, but good men too. I answer: none are Preachers of Gods sending so qualified in all points as he requires, but such as are orderly approved to be 1 men able to teach profitably, 2 men of unblameable lives. But a man may be a Preacher of Gods sending though he be an hypocrite, and have no truth of grace in his heart, as those were I told you of the last day out of Phil. 1.18. and as Iudas was, he was sent of God to preach, Matth. 10.4, 7. yea and God wrought with him …oo, as is plaine by that we read Luk. 9.6. and yet he was but an hypocrite in heart, he never had truth of grace in him when he was at the best. When therefore we see store of such Preachers as are men able to teach profitably, and we may be sure such are of Gods sending, and we have just cause to rejoyce in it. For it is a certaine signe not onelyonly that God hath a true Church among us, a company of elect ones, but also that he hath among us more people to be gathered and brought into his fold, that he meanes not yet to remove our candlestick, but to continue and inlarge the bounds of his Church amongst us. For, God did never send the Ministery of the Word to such as were all reprobates, or for the reprobates sake onelyonly, or principally, to harden them, and increase their condemnation, but for his elects sake principally he sends his Word to any people. This was the cause (saith the Apostle Eph. 4.12.) why God gives Preachers, For the perfecting of the Saints, and for the edifying of the body of Christ. So the Apostles were sent (Mat. 6.10.) to the lost sheepe of the house of Israel, to bring the Lords sheepe, his elect that were in Israel, into his fold. So when God sent Paul to Corinth, and maintained his liberty there a yeare and a halfe, he gives this for the reason of it, Acts 18.10. For I have much people in this city, saith he. It is a signe God hath much people there, where he placeth able and good Preachers, and maintaineth them in peace and liberty for any time. So you see, to conclude this first reason of the point, that in respect of the love we owe to all men, and the desire we should have of their salvation, we are bound to rejoyce in the liberty of the Gospell, and grieve to see it hindred and interrupted any way.
Reason 2The second reason is the respect we owe unto our selves, and to the Church and state wherein we live. First, All men are bound to love their country dearely and heartily, to desire the peace and prosperity of it; for in the peace and prosperity thereof consisteth every mans owne peace and welfare. The country that God hath made the place of our dwelling and abode, though it were not our native country, yea though it were a most wicked place, yet are we bound to desire the welfare and prosperity of it, as is plaine by that charge that God gave unto his people concerning Babylon Ier. 29.7. Seeke the peace of the city whether I have caused you to be caried away captives, and pray unto the Lord for it, for in the peace thereof shall ye have peace. But we are more bound to desire the peace and prosperity of our owne country, specially of the Church of God in it. Pray for the peace of Ierusalem (saith David Psal. 122.6.) they shall prosper that love thee. Let no man looke to prosper that loves not the Church of God unfeignedly that doth not heartily desire that it may flourish and prosper.
Secondly, He that doth love the Church and land he liveth in unfeignedly, must needs desire and joy to see the Gospell freely and plentifully preached in it, to see Gods pure religion professed and maintained in it. For nothing can make a state and Church so happy every way as this will do. See the truth of this in three particular degrees of outward and worldly happinesse (for of that happinesse that is spirituall and eternall no man will doubt) 1 Nothing will make a nation so honourable, and full of glory. 2 Nothing so strong and peaceable. 3 Nothing so prosperous and plentifull in all outward blessings, as religion will do.
For the first, The Apostle saith of the Israelites Romans 9.4. that to them pertained the glory; that nation excelled all the nations of the earth in glory and honour. And what was it that procured them that honour? Surely this, they onelyonly enjoyed the Word and true worship of God. This was their chiefe honour and preferment, saith the Apostle Rom. 3.2. that unto them were committed the oracles of God; and 9.4. they had the glory because they had the covenants of God, to them the law was given, they had the service of God. And therfore when the ark (which was then the principall means of Gods worship) was taken from them, then was the honour of that nation gone, the glory was departed from Israel, 1 Sam. 4.21. And they are now by rejecting of the Gospell and persecuting of the true religion of God, become the most contemptible nation under heaven. Nothing will make a person, a family, a State so honourable as religion will do, nothing so contemptible and vile as irreligiousnesse and profanenesse. Since thou wast precious in my sight (saith the Lord to his people that feared his name Esa. 43.4. For all such are his jewels Mal. 3.17.) thou hast beene honourable; and 1 Sam. 1.30. Them that honour me will I honour, and they that despise me shall be despised, though all the world say nay to it.
Secondly, Nothing will make a kingdome so strong, and free from all danger of enemies as religion will do; no policy, no munition, no bulwarks are such a strength to a kingdome as it is: There was a time when Israel excelled all the nations of the earth in strength and puissance. God is knowne in her palaces for a refuge, for loe (saith the Psalmist Psal. 48.3, 4, 5.) the kings were assembled (many great Kings oft joyned together in battell against it) they went together, they saw it, and so marvelled; they well discerned how invincible that nation was, and they wondred at it. Never was any nation so admirable in victories and deliverances as Israel was. And what was the strength of Israel? Surely the Sanctuary of God, the true worship and religion of God (which they and they onelyonly did enjoy) was the excellency of their strength, as the Lord cals it Ezek. 24.21. The faithfull Prophets and Preachers were the strength of the kingdome, the chariot of Israel, and the horsemen thereof, as the King of Israel himselfe acknowledged Elizeus to be, 2 King. 13.14. So it is said, 2 Chron. 11.16, 17. of those godly Levites, and people that would not conforme to Ieroboams idolatry, but came to Ierusalem where they might enjoy the pure worship of God, that they strengthened the kingdome of Iudah, and made Rehoboam strong three yeares; for three yeares they walked in the wayes of David and Salomon. Observe two things in this example.
1. The Levites and people that set their hearts to seeke the Lord, that were zealously religious, they strengthened the kingdome of Iudah, and the King; such Levites and such people are the best subjects that any King can have, the best members that any common-wealth can have, they are the very props and pillars of the State and Kingdome. 2 Though Rehoboam himselfe was not soundly religious, nor the most of his people neither; yet so long as he walked in the wayes of David and of Salomon, professed and maintained the true relion, he was strong, and his kingdome was strong. So long as the Gospell is soundly and freely preached in a nation, and the pure religion of God professed and maintained in it (though many or most that prof…sse it have no truth of heart in them) that nation will be strong; the Lord will be as a wall of fire round about it, as he promiseth Zach. 2.5. On the other side; Nothing can make a nation strong or secure from danger, that shall forsake or decline from the true religion of God. They chose new gods (saith holy Deborah of Israel, Iud. 5.8.) then was warre in the gates. While Israel was without the true God, without a teaching Priest, and without the Law (as the Prophet Azariah told king Asa 2 Chron. 15.3.5.) in those times there was no peace to him that went out, nor to him that came in▪ but great vexation was upon all the inhabitants of the countrey. Every one then that desireth that the strength and peace of the king and kingdome may continue, will joy in the liberty that the Gospell hath in it, in the store of able Preachers and Prophets that are in it, that the pure religion of God doth prosper in it; and will mourne to see the course of the Gospell hindred any way, to heare of any declining in it from the sincerity of the holy religion of God.
Thirdly and lastly, Nothing will make a kingdome so prosperous and plenteous in outward blessings of all sorts as religion will do. When Iehoshaphat had reformed religion in Iudah, and established it in sincerity and purity, it is said of him, 2 Chron. 17.5. that therfore God established the kingdome in his hand, and that he had riches, and honour in abundance. And when he had taken order that there might be a preaching ministery in all Congregations within his kingdome, and that they might have also all good encouragement given them in their ministery (He sent as we read verse 8, 9. Levites, and Priests throughout all the cities, and townes of Iudah to teach the people, and as it appeares verse 7. he sent of his chiefe Princes, and Nobles with them to countenance them in their work) when he had done this I say, it is said ver. 12. that Iehosaphat waxed great exceedingly; he and his kingdome prospered wonderfully by this meanes. Consider now from this day (saith the Lord, Hag. 2.18, 19. he had spoken before, verse 16, 17. of a strange curse had beene upon them while his house, and worship had beene neglected) consider now from this day, even from the day that the foundation of the Lords Temple was laid, consider it (saith he againe) from this day I will blesse you, with outward blessings he meanes as appeareth by the former verses. Certainely the place where Gods house, and worship is erected and maintained shall bee blessed of God with blessings of all sorts. It is said of Vzziah the King of Iudah, … Chro. 26.5. that he sought God (that is, professed, and maintained the true religion of God) in the daies of Zechariah who had understanding in the visions of God; and as long as he sought the Lord, God made him to prosper; and yet there was no truth of heart in him at all. For it is said, verse 4. that he did that which was right in the sight of the Lord, according to all that his father Amaziah did; and of his father it is said, 2 Chron. 25.2. that he did that which was right in the sight of the Lord (that is, he professed, and maintained the true religion of God) but not with a perfect heart. Let the true religion of God bee professed, and maintained in any kingdome (though many that professe it have no power of religion in their hearts) yet will God make that kingdome to prosper even for that. Beleeve it (beloved) beleeve it, true religion never found entertainement any where, in any family towne or kingdome, but it brought a blessing with it to the place. While the Arke of God was in the house of Obed-edom, 2 Sam 6.12. God blessed the house of Obed-edom, and all that pertained unto him because of the arke of God. But what speake I of Obed-edom that was a good man and entertained it with a good heart. I will say more then so, it will bring temporall blessings upon them that give entertainement unto it, though themselves be such as regard it not, nor make any reckoning of it. The religion, and piety of Iacob brought a blessing even into Labans house, so sensibly, that he could say, Gen. 30.27. Tarry with me I pray thee for I have learned by experience that the Lord hath blessed me for thy sake. And the religion, and piety of Ioseph brought a blessing into Potiphars family, for so we read, Gen. 39 5. The Lord blessed the Egyptians house for Iosephs sake, and the blessing of the Lord was upon all that he had both in the house, and in the field. On the other side, no sinne that a land can bee guilty of wil sooner deprive it of all Gods blessings, nor bring all manner of calamities upon it, then this neglect of religion will do. See a plaine proofe of this, 2 Chron. 29.6—9. Where Hezekiah imputeth all the miseries that had come upon the state, and kingdome of Iudah, unto this, (though doubtlesse they were guilty of many other grievous sinnes besides this) that they had turned away their faces from the habitation of the Lord, and had turned their backs, they had shewed no respect nor zeale towards the house, and worship of God, they had shut up the doores of the porch, and put out the lamps, and had not burnt incense nor offered burnt offerings, in the holy place, unto the God of Israel, therefore the wrath of God was upon Iudah and Ierusalem, saith he. He saith nothing there of the idolatry, and false worship they had set up (which doubtlesse was a higher degree of sinne) but he speakes only of the neglect of the true worship, and want of respect and love unto it; even to this sinne he imputeth all the calamities which that state, and Church had endured. And so doth the Lord by the Prophet, Hag. 1.9. and 2.15—17. impute many strange curses that hee had brought upon that people, after their returne from the captivity, even to the neglect of building his house, and setting up of his true worship among them. And if the neglect of religion will make a land so lyable to Gods curse what will the setting up of a false religion? or the hindring, and stopping of the course of the Gospell do? Surely this must needs provoke God much more. Forbidding us to preach to the Gentiles that they may be saved (saith the Apostle, 1 Thess. 2.16.) to fill up their sinne alway; this doth fill up the measure of sinne, it is the height, and perfection of sinne in any person, in any nation to do so. So that to conclude this second reason; he that desireth the prosperity, and wealth of the kingdome, that it may be kept free from famine, and pestilence, and all other calamities, will joy to see the pure religion of God to be maintained, and countenanced in it, to see the sound preaching of the Gospell to abound, and become fruitfull; and he will grieve to see it otherwise.
The third,Reason 3. and last reason of the point, respecteth the Lord himselfe. No man can have the spirit of Christ, that doth not desire unfeignedly, and rejoyce to see Gods honour and glory advanced among men, to see his kingdome enlarged, to see men live in dutifull obedience unto him. This our Saviour teacheth us in the Lords prayer to make our chiefe suit to God whensoever we pray to him. Our three first, and principall petitions, Matth. 6.9, 10. Hallowed bee thy name, thy kingdome come, thy will be done in earth as it is in heaven. And he that cannot heartily desire this, yea desire it more then any thing els, never knew what it is to pray aright, never made any prayer that was acceptable unto God, in all his life. And he that desireth this cannot but rejoyce to see the Gospell soundly, and freely, and plentifully preached, to see Gods pure religion professed, and practised. For 1 nothing advanceth Gods glory so much as the faithfull preaching of the Gospell doth. It is called therefore 2 Cor. 4.2. the Gospell of the glory of Christ, foreign. And 1 Tim. 1.11. The Gospell of the glory of the blessed God. And the faithfull Ministers are called the glory of Christ, 2 Cor. 8.23. Christ receiveth not so much glory by any as by them. The preaching of the word is the Scepter of Gods kingdome, and the meanes wherby he subdueth men, and brings them under his obedience. This is that rod of Gods strength, which he sent out of Zion spoken of Psal. 110.2. whereby he ruleth in the midst of his enemies. And it is therefore called the Gospell of the kingdome, Mat. 4.23. And 2 where true religion is professed, and practised, there God is in his kingdome, and receiveth more honour then he doth from all the world besides, I will place salvation in Zion for Israel my glory saith the Lord, Esa. 46.13. his Israel is his glory. And those that are his people are to him for a name, and for a a praise, and for a glory as he speaketh, Ier. 13.11. As if he should say; were it not for them, I should have no name, no honour, and glory upon earth at all. So speaketh our blessed Saviour likewise, Ioh. 17.10. All mine (all that I make intercession for, and am to ransome, and redeeme, that are to have benefit by me) are thine, thine elect, and chosen people, and thine are mine, all thine elect shall have benefit by me; and I am glorified in them; the glory, and honour that I have in the world, is in, and by them, and them only. And thus have I given you the reasons and grounds of the point, the application of it I must deferre till the next day.