Lectures Upon Psalm 51, Part 5 · Lecture 65
Lecture LXV. on Psalme 51.5. Iuly 24. 1627.
THE fourth meanes whereby the corruption of our nature is to be mortified,Meanes 4 is a conscionable use of the exercises of religion. I know there bee many that use religious duties, both publique, and private, ordinary, and extraordinary constantly, who yet cannot master nor subdue any one lust; but if they did use them conscionably, and in a spirituall manner certainely the strength of their corruptions would bee abated by them. Walke in the spirit (saith the Apostle, Galat. 5 16.) and yee shall not fulfill the lusts of the flesh. If in this as well as in other parts of our conversation, wee could walke in the spirit, performe spirituall duties in a spirituall manner, wee could not fulfill the lusts of our flesh as wee doe. See the truth of this but in two exercises of religion (not to trouble you with more) that are in most dayly use with all Christians, and that is, the Word and Prayer.
First. There is great force in reading of the Word, and hearing of it, to subdue and mortifie sin in us, if it be used conscionably. Now yee are cleane (saith our Saviour to his Apostles Iohn 15.3.) through the word which I have spoken unto you. The conscionable hearing of the Word, is able to cleanse the heart, from the corruption that is in it It is therefore called the ingrafted Word, Iames ….21 because (as the sciense of a good fruit that is grafted into a crab-tree-stocke, will change the nature of the juyce and sap of it, so) the Word is able to change our natures quite. See two notable instances of the power the Word hath this way. 1. In the young man, in whom wee know all kinds of lusts are most strong, and violent; and yet of him David saith, Psal. 119.9. that if he would but conscionably exercise himselfe in the Word, if he would take heed to his way according the Word, he might be able to cleanse his way, to cleanse his heart, even from those unruly lusts of his. 2. In a King, who of all men in the world, is in most danger, as of other sins, so specially of this, to have his heart lifted, and puffed up with pride, and contempt, of them specially that are his owne subjects, and yet of him the Lord saith, that if he will but exercise himselfe conscionably in the reading of the Word, hee shall obtaine power over this corruption. For giving the reason, why hee would have him every day to read some part of the Bible, he saith thus, Deut. 17.20. That his heart bee not lifted up above his brethren, and that he turne not aside from the commandement, to the right hand, or to the left. As if hee should say, this will subdue both the pride of his heart, and every other corruption that is in it. And two reasons there are, why it must needs be so.
First. Because the Word is able to discover every corruption to us, how closely soever it lurke in our hearts, and the loathsomnesse, and odiousnesse of it also, by the law commeth the knowledge of sin, saith the Apostle, Rom. 3.20. It is a discerner, and discoverer of the very thoughts, and intents of the heart, as he saith, Heb. 3.12. Compared therfore to a glasse, Iam. 1.23. and to the light that maketh all things manifest, as the Apostle speaketh. Eph. 5.13.
Secondly. Because there is also a divine spirit, life, and power in it, to work upon the heart, to conquer and kill sin in it. The words that I speake unto you, (saith our Saviour, Iohn 6.63.) they are spirit, and they are life. I have hid thy word in my heart (saith David, Psal. 119.11.) that I might not sin against thee. How could that keepe him from sinning? Surely, when any lust began to rise in his heart, when he was tempted to any sin, if he could then but remember some sentence of Gods word, that condemned that sin, that would be of force to stay him from it. That even as our blessed Saviour himselfe did overcome Satan with Scriptum est. It is written, Matth. 4.10. so may the members of Christ bee able to overcome Satan, and their owne corruptions, by calling to mind, and meditating, and applying to themselves, that which is written in the Word against them. So saith David, Psal. 17.4. By the words of thy lips, I have kept mee from the paths of the destroyer. For it is the sword of the spirit, as the Apostle calleth it, Ephes. 6.17. It is the weapon of our warfare, mighty through God to cast downe our imaginations, and every thing in us that exalteth it selfe against the knowledge of God, and bringing into captivitie, every thought to the obedience of Christ, as the Apostle speaketh, 2 Cor 10.4, 5. This Divine power that is in the Word, to bridle and subdue their corruptions, Gods people have alwayes felt, and found by experience in themselves, and doe all of them to this day; and that is the cause why they doe take such paines for it, and esteeme more of it (as Iob speaketh, Iob 23.12.) then of their necessary food.
Applic.They that regard not the Word, exercise not themselves in the reading and hearing of it, or if they doe read, and heare it, yet have no care to hide it in their hearts, and to use it as the sword of the spirit, against their owne corruptions, certainly such are farre from mortification, any have no desire at all to mortifie and kill sin in themselves.
The other exercise of religion, that hath such force to master, and conquer our corruptions, is prayer, if it be used conscionably, and spiritually. This was the meanes that Paul used, when hee was troubled with the thorne in his flesh, and sought to be rid of it, 2 Cor. 12.8. and by it, he obtained, though not a full deliverance from it, yet strength sufficient to master it; so as he was not overcome by it. That which David saith of his worldly enemies, Psal. 56.9. every Christian may say of these lusts that warre against his soule. When I cry unto thee, then shall mine enemies turne backe. When we can pray, we may be sure to become conquerours over any of our lusts. By our faithfull prayer, we may be able to deliver any brother from the bondage of any sin that he is fallen into, if it be not the unpardonable sin; For so saith the Apostle, 1 Iohn 5.16. How much more may wee have confidence to obtaine by prayer, deliverance from the dominion of any of our owne corruptions? For of all suits we can make to God, we have greatest assurance to speed in this when we pray for grace. How much more (saith our Saviour, Lut 11.13.) shall your heavenly father give the holy spirit to them that aske him? Applic.Certainely this is one chiefe cause, why the most of us can no better prevaile against our corruptions, because we doe not more heartily complaine unto God of them, and pray against them. And wee may say as the Church doth, Esay. 64.6, 7. Our iniquities like a wind have taken us away, they carry us headlong whether they please. And the reason is given in the next words, There is none that calleth upon thy name, or that stirreth up himselfe to take hold of thee.Means 5
The fift meanes the spirit of God in the word hath directed us unto, for the mortifying of our flesh, is to take up our crosse, that is, to beare willingly the afflictions God is pleased to exercise us by. A Christian is not bound to desire affliction, I have not desired the wofull day, thou knowest, saith the Prophet. Iere. 17.16. But when hee seeth once it is his crosse, the crosse that the Lord hath appointed, and thinketh fit for him, the cup that his father hath given him, as our Saviour speaketh Iohn 18.11. then must he even take it up, and undergoe it willingly. This meanes our Saviour prescribeth. Luke 9.23. If any man will come after mee, let him deny himselfe, and take up his crosse dayly, these two goe together. There are sundry strange things spoken in the Scripture, touching affliction. As 1. That Gods people have borne it willingly. Lev. 26.41. They shall accept or suffer willingly, the punishment of their iniquity. 2. That they have professed it was good for them that they were afflicted, as David did, Psal. 119.71. 3. That they should rejoyce when they are abased, and made low, Iames 1.10. Yea, that they should count it all joy, exceeding joy, when they fall into divers tentations, that is afflictions. Iames 1.2. 4. That they have just cause to doubt their estate, if they bee without affliction, Hebr. 12.8. If yee bee without chastisement, whereof all are partakers, then are yee bastards, and not sonnes. These are strange Paradoxes to flesh and bloud, and yet undoubted truths. And surely a chiefe reason of all this, is because of the great force that affliction hath in Gods children, to mortifie their lusts, and to subdue sin in them. By this shall the iniquity of Iacob bee purged (saith the Prophet Esa. 27.9.) and this is all the fruit, even the taking away of his sinne. Hee reapeth no fruit by his affliction, profiteth not by it, in whom the strength of corruption is not in some measure abated by it. Affliction therefore is compared to baptizing, and washing, that takes away the filth of the soule. Marke 10.38, 39. to a winnowing, that bloweth away the chaffe that is in it, Amos 9.9. to fire, that refineth, and purgeth away the drosse that is in it, Zach. 13.9. In a word, that which the Apostle speaketh of the shame that is brought upon men, by the censures of the Church, 1 Cor. 5.5. the same may bee said of that humiliation, that God bringeth his servants to, by any affliction, it is most effectuall to the destruction of the flesh, to the mortifying of that sinfulnesse, and corruption that is in their hearts. If then thou desire to have thy lusts and corruptions mortified,Applic. thou must bee content to beare afflictions willingly, even thine owne crosse. When the Apostle had exhorted Gods people to cleanse their hands, and purge their hearts, that so they might draw neere unto God. Iames 4.8. Hee directeth them to this meanes, verse 9. suffer affliction, mourne, and we…pe. Yea, if thou have no afflictions of thine owne, it is profitable for thee to communicate in an holy sympathy with the afflictions of others, specially of Gods Churches and people, and to make them thine owne. Remember them that are in bonds, as bound with them (saith the Apostle, Hebr. 13.3.) and them which suffer adversity, as being your selves also in the body. This is that which the holy Ghost teacheth us, Eccle. 7.2. It is better to goe into the house of mourning, then into the house of feasting. Alas (wilt thou say) I love not to goe to them that are sicke, or in any great misery, it will make my heart so sad, and heavy. O but (saith the holy Ghost) that sadnesse is profitable, it is good for thee, to have thy heart made heavy sometimes this way. Sorrow (saith hee, verse 3.) is better then laughter, for by the sadnesse of the countenance, the heart is made better; Corruption is weakened, and destroyed by it. And hee that cannot endure any affliction, cannot abide to bee sad at any time, certainly hath no desire to mortifie sin in himselfe; he knoweth not what mortification, and consequently not what true repentance meaneth.
The sixt meanes of Mortification,Mean… 6 is this. He that desireth to have sin mortified in himselfe, must be willing to dye, and in his heart subscribe to that sentence of the holy Ghost, Eccle. 7.1. The day of a mans death, is better then the day of his birth. No man may impatiently desire death; wee may not desire death out of discontentment of mind, because wee are weary of the miseries wee are subject unto in this life. It was the sin of Moses to pray thus to God, Numb. 11.15. If thou deals thus with mee, kill me I pray thee out of hand, if I have found favour in thy sight, and let mee not see my wretchednesse. Nay, wee may not desire death out of a longing, to bee rid of our sins, and to bee with Christ absolutely, or impatiently, but under correction (as we say) and with a submitting of our wills to the will of God, if hee see it good for us. Wee (like souldiers in the field) must bee content to keepe our stations, wherein the Lord hath set us, till he shall bee pleased to dismisse, and call us away. Lord now lettest thou thy servant to depart in peace, saith good Simeon, Luke 2.29.. Though Paul knew it were farre better for him to dye, then to live, as hee professeth, Phil. 1.23. yet durst he not desire it absolutly, but was in a straight as hee saith, and submitteth himselfe wholly to the will of God in it. Yet is it not an unlawfull thing for a Christian to desire death in this manner; yea it is a good thing and a grace wee should all strive to attaine unto, not onelyonly to bee willing to dye when God shall call us, but even to desire death also. Paul professeth of himselfe, that hee did desire to bee dissolved, Phil. 1▪23. And hee speaketh thus in the name of all the faithfull, 2 Cor. 5.2. In this wee grone earnestly, desiring to be cloathed upon, with our house, which is from heaven. And verse 6. Knowing that while we are at home in the body, wee are absent from the Lord. And though there bee many other reasons, which should make Gods people willing to dye, (which out of my respect to the time, I will not now mention) yet this is a principall, that when death commeth once, we shall sinne no more. While this life lasteth, we shall never give over sinning against God, Hee that hath entred into his rest, hath ceased from his owne workes, saith the Apostle, Hebr. 4.10. but till then, no man can quite cease from his owne workes, but is in continuall danger of falling. Nay, no man can tell how farre hee may fall, and admit that the Elect cannot utterly apostate from God, of whom let it bee said, that hee hath everlasting life, and shall not come into condemnation, but is passed from death to life. Iohn 5.24. Yet may such fall fearefully, yea, are in continuall danger of falling fearefully so long as they live. How fearefull falls have many of Gods worthies taken in their latter times? Davids first wayes are commended, 2 Chron 17.3. which implyeth, that his last dayes were not so good. No no, in his latter time hee fell (as wee have heard) fearefully. The like is noted of Solomon, 1 Kings 11.4. And of Asa, 2 Chron. 16.10.12. And of Iehoshaphat, 2 Chron. 20.35. For, 1. while wee are in this world, we are never out of Satans danger. For hee is the prince of this world, Iohn. 14.30. 2. That fountaine of corruption that is in our vile natures, will never be drawn dry, while we live here; this root of bitternesse, will never be stocked up, nor killed, there can never be a perfect cure made of that filthy leprosie, that is run over our whole nature, so long as this life lasteth. Therefore are the corruptions of our nature, called our members that are upon the earth. Col 3▪5. and worldly lusts. Titus 2.12. because while wee are here upon the earth, while wee live in this world, we can never be rid of them. The Apostle compareth himselfe, and the best of Gods servants, to earthen vessels, 2 Cor. 4.7. And the earthen vessells that were defiled with any legall pollution, could not bee sufficiently purged, till they were quite broken in pieces, as you shall see Levit. 11.33. and 15.12. To teach us that wee can never bee perfectly cleansed from the filthinesse of our nature, till we be broken in pieces by death. We have a double righteousnes by Christ, as we had a double unrighteousnes from Adam; the one imputed to our justification, and by that wee are already perfectly cleansed from all our sins, as the Apostle speaketh, 1 Iohn 1.7. the other inherent in our sanctification, and that is not yet perfect, as the Apostle speaketh, Rom. 5.49. As by one mans disobedience, many were made sinners. (How? Not by imputation only, for of that hee had spoken, verse 18.) so by the obedience of one, many shall bee made righteous. They are not yet, but they shall bee. When shall they be so? Surely after this life is ended; As the Apostle calleth the faithfull departed, Hebr. 12.2…. The spirits of just men that are made perfect. The best mans sanctification is not perfect here; the holiest man that is, is not perfectly cleansed, while hee liveth, but hath much filthinesse remaining in him. Prov. …0▪9. Who can say, I have made my heart cleane, I am pure from my sinne? We may doe much in the worke of mortification, by such meanes as I have told you G…s spirit in the word hath directed us unto, wee may keepe it from reigning in our mortall bodies, as the Apostle exhorteth us, Rom. 6.12. but so long as these mortall bodies have life in them, so long will our sins have life in them. Though it raigne not in us as a King, so as wee obey it willingly, yet it keepeth us in bondage, as a tyrant doth his captives, and slaves, as the Apostle complaineth, Rom. 7.23. It brought him into captivity. Now when death commeth, it (and nothing but it) will set us free from this bondage. Hee that is dead (saith the Apostle, Rom. 6.7.) is freed from sinne. Death will free us from all danger, and possibility of offending God, and falling away from him; then may it bee said of our sins, as Moses saith of the Aegyptians, Exod. 14.13. Yee shall see them againe no more for ever. And what child of God is there, that would not even in this respect bee willing to dye? When Ioseph was in prison, though he wanted nothing there, but had all at command, Gen. 39.22, 23. yet see how earnest he was with Pharaohs chiefe Butler, to helpe him to his liberty, Genes. 40.14. Thinke on me when it shall bee well with thee, and shew kindnesse I pray thee unto mee, and make mention of me unto Pharaoh, and bring mee out of this house. I know well there may bee in the dearest of Gods servants, an unwillingnesse and feare to dye, as there was in Ieremiah, Ier 37.20. Our Saviour fore-warning Peter of the manner of his death, telleth him, Iohn 21.18. he should be carried whither he would not. Whereby it appeareth, that even in the blessed Martyrs, there hath beene some unwillingnesse to dye. Though Lots righteous soule was vexed day by day, while he lived in Sodom, 2 Pet. 2.8. yet, ô how he lingred when God would take him from thence, Gen. 19.16. Even the Saints of God, who while they live in this world, this Sodom, are dayly vexed and disquieted with their owne corruptions, are not so willing to leave this world, as they should bee. When Cyrus made proclamation for the Iewes, that who so would, might returne from the land of their captivity, it is said, Ezra 1.5. none were willing to leave Babylon, but those whose spirits God had raised up to goe. Though we know this world is as Babylon to us, the land of our captivity and bondage, yet till God raise up our spirits by his grace, we can never be willing to leave it, but shall rather be desirous still to serve in this bondage, as wee may also see, Exodus 14.12. And great reason there is for this. 1. Death is a parting of two most deare and inward, and ancient friends. When David and Ionathan were to depart one from another for a while, ô how grievous was their parting, 1 Sam. 20 41. But the soule and the body have bin more inward and ancient friends, then ever Ionathan and David were, no marvell therefore, though their parting be painfull and grievous. 2. The best of Gods children doe beleeve but in part. Though the spirit be ready, the flesh is weake, as our Saviour speaketh, Matth. 26.41. But though there be some unwillingnesse in the best to dye, yet they know it is their fault and sin, to be so, they know they ought to be willing upon this ground▪ even in this their spirit in them, lusteth against the flesh, as the Apostle speaketh, Galat. 5.17. Yea, they overcome this unwillingnesse in the end, according to that promise, Psal. 29.11▪ The Lord will give strength unto his people, the Lord will blesse his people with peace. And certainely, hee that desireth not, that striveth not to be willing to dye, even upon this ground; because death and nothing but death) will perfect the worke of mortification in him, hath just cause to suspect that there is no truth of saving grace in him, no sense of the vile corruption of his nature, it is no bondage unto him.