Lectures Upon Psalm 51, Part 8 · Lecture 132
Lecture CXXXII. On Psalme 51.7. Novemb. 10. 1629.
IT followeth we proceed unto the second of those uses that tend to the working upon our hearts and directing us how we should be affected with this Doctrine;Vse 2. namely unto the use of exhortation. And this use of exhortation though it have great afinity with that which you have formerly heard, in the use that was made of that Doctrine I taught you out of the first part of this verse, touching the necessity of having the bloud of Christ sprinkled and applyed to our owne hearts; yet is it so usefull and necessary that I dare not omit it. And yet will I not trouble you with repeating and saying over againe the same things which you have heard already, but I will endeavour (through Gods gracious assistance) so to handle it, as that that which you shall now heare may serve for a necessary addition and supplement unto that which you have heard formerly; and so bee neither tedious nor unprofitable unto you. And indeed what one exhortation can any of us that are Gods messengers insist upon, that is of so great necessity to bee pressed upon us all, as this is? For if they that have Christ (that truly beleeve in him) be so fully and perfectly justified in Gods sight, if they have obtained through him such a robe of righteousnesse as will not onelyonly cover them from top to toe so as no jot of their filthy nakednesse shall ever appeare againe to make them loathsome unto God; but also adorne and decke them and make them more comely and beautifull in his eye, more perfectly righteous then if they had never sinned, then if they had in all points kept his righteous law. O then why are wee not all of us more in love with Christ? Why long wee not more after him? Why labour wee not more diligently to make him and this robe of his righteousnesse our owne? I counsell thee (saith our blessed Saviour to the luke-warme Laodiceans, Revelation 3.18. and the same counsell doe I give to my selfe and to you all (beloved) who are too like unto the Laodiceans in this point, luke-warme and indifferent whether wee have Christ made sure unto us or no) I counsell thee (saith hee) to buy of mee this white raiment, that thou maist bee clothed and that the shame of thy nakednesse doe not appeare. As if hee had said, This raiment, this robe (which thou canst never get of any but of me onelyonly, and which thou canst never get of me unlesse thou buy it, and be content to part with all that thou hast for it) is not onelyonly able to cover all thy nakednesse (the filthy nakednesse of thy soule which is much more shamefull then the nakednesse of the body ever could be) but it is also white and shining, such as will make thee most comely and glorious in the eyes of my father. This is also the exhortation that the Apostle giveth to the Romanes, Romanes 13.14. Put yee on the Lord Iesus Christ, saith hee. Hee had exhorted them before, verse 12. to put on the armour of light; that is, to cloth themselves with inherent righteousnesse, as hee expoundeth himselfe, verse 13. and that is surely (as I shewed you the last day) a goodly garment, and such as will greatly adorne and beautifie a man; nay it is not onelyonly as a garment to clothe, to decke and adorne a man, but it is as armour also that will defend a man from the danger of many a tentation that might hurt and wound him; but in this 14. verse hee exhorteth them not to rest in that, but labour to get them a better garment then that. Put ye on the Lord Iesus, saith he. As if hee should say, This garment will bee farre more usefull unto you, will adorne and beautifie you much more then the other can doe. See what account the Apostle himselfe made of this robe. Doubtlesse (saith he, Philip. 3.8, 9.) I count all things but losse (I judge them not worth the keeping, things that I care not for loosing and casting them away) for the excellency of the knowledge of Iesus Christ my Lord (as if he had said ô that is the excellent knowledge when all is done, to know Christ to be mine, to be my Lord) for whom (saith he) I have (indeed in the resolution of my mind) suffered the losse of all things, and do count them but dung (in comparison) that I may win Christ and make him mine own. And be found in him, not having mine own righteousnes which is of the law, but that which is through the faith of Christ; the righteousnes which is of God by faith. He maketh this (you see) the highest pitch of his happinesse and that which hee did desire above all things in the world that he might be found of God (when he should call him to appeare before him) neither naked nor clothed onelyonly with the garment of his owne inherent righteousnesse, but in the pure and glorious robe of Christs righteousnesse. And this is that that I desire to exhort and perswade both my selfe and every one of you that you would be of the same mind that blessed Paul was of, account of Christ as he did account of him, labour as he did to win Christ and make him our own, strive that we may be found in him, covered and clothed in the robe of his righteousnesse.
And for the better enforcing of this so necessary an exhortation I will 1. Give you some Motives that may be forcible and effectuall to provoke and quicken your appetite unto Christ, and to move you to hunger and thirst after him and his righteousnesse.
2. Because nothing doth so much dull and deaden mens appetite unto Christ and keepe them from hungring and thirsting after him as doth this perswasion that they have him already sure enough, they have already fed sufficiently upon him; I will therefore shew you some Signes and notes out of Gods Word how this may be knowne.
3. Lastly, I will direct such as would faine win Christ as doe indeed hunger and thirst after him and his righteousnesse, what Meanes they should use to get him and make him their own.
And for the Motives I will give you, they are foure principally.
Motive 1First, Consider how wofull thy case will be when extreame affliction or death shall seize upon thee if thou be not in Christ, if thou have not gotten this robe of righteousnesse before that time come. Consider (I say) distinctly of this point.
First, Certaine it is we shall not alwaies live in health and peace and prosperity as we now doe, but a change will come, affliction will come, and cannot be avoided. Man is borne unto trouble (saith Eliphaz, Iob 5.7.) as the sparks flie upward. Yea death will come certainely and cannot be avoided. It is appointed (saith the Apostle, Heb. 9.27. decreed) unto men (unto all men) that they shall once die.
Secondly, How soone affliction and death will come or how suddenly no man can tell. Man knoweth not his time (saith Salomon, Eccl. 9.12.) as the fishes that are taken in an evill net, and as the birds that are caught in the snare; (while they think least of it, and are skipping and eating their meat securely) so are the sonnes of men snared in an evill time, when it falleth suddenly upon them.
Thirdly, In what kind or measure any of us shall bee afflicted, or by what kind of disease or death any of us shall end our daies, is also most uncertaine to any of us and knowne onelyonly to the Lord. The cup of affliction is in the hand of the Lord (saith David, Psalme 75.8.) and it is he that mixeth and tempereth and poureth it out also as seemeth good unto him.
Fourthly. The naturall and ordinary effect of extreame affliction is to awaken the conscience, how sleepy or dead soever it had beene before. And it will then bring a mans sins into his remembrance, and the judgement that he is to goe unto. When men are bound in setters (saith Elihu, Iob 36.8, 9.) and holden in the cords of affliction, then hee showeth them their worke, and their transgressions that they have exceeded in. As if hee should say, Then his manner is to set their sins in order before them, and all the foule circumstances whereby they may bee aggravated. See an example of this in Gods owne people, When Iosephs brethren saw themselves taken for spies in Egypt, and so in present danger of death, Genesis 42.21. the sinne that they had committed against their brother many yeeres before, came as fresh into their remembrance, and lay heavy upon their conscience, as if it had beene but newly done. See also an example of this, even in an heathen man. When Adonibezek was in extreame paine and misery, and saw he must dye, then commeth his sinnes into his remembrance, Iudges 2.7. Threescore and ten Kings having their thumbs, and their great toes cut off (saith hee) gathered their meate under my table, as I have done, so God hath requited mee. I know well that affliction, nor sicknesse, nor the grisly visage of death it selfe doth use to awaken the conscience of every man, some (through the fearefull judgement of God) goe to hell in a sleepe. The Lord hath powred upon them (as the Prophet speaketh, Esay 29.10.) the spirit of dead sleepe and hath closed their eyes. But yet this is the ordinary effect of extreame affliction, and that that every one of us must looke for, when the evill day shall come upon us, our consciences will put us in mind of our sinnes as you see; yea, it will put us also in mind of the judgement we must goe unto, and ever be ringing that in our eares that Salomon speaketh, Ecclesi. 11.9. Know thou, that for all these things, God will bring thee into judgement.
Fiftly. If a man have not gotten faith and comfort in Christ before then, he is in danger through extreamity of anguish and feare, to be made utterly uncapable, and unfit to receive comfort by him then, though the best of Gods servants use their uttermost skill and endeavour, to offer Christ and his merits unto them, and to give them comfort in him. When Moses came from God to the children of Israel, with a most comfortable message, it is said, Exodus 6.9. they could not hearken unto him for anguish of spirit, and for crue…l bondage.
Sixtly and lastly. The man that is then without Christ, without any assurance that hee is his, must needs be in a most wofull estate. For hee can have no hope of mercy from God. For Christ is our onelyonly hope, as the Apostle calleth him, 1 Tim. 1.1. And they that are without Christ, have no hope, saith hee, Ephes. 2.12. O then let us count it our wisedome, to seeke without delay, to make Christ our owne before the evill day, before death do seaze upon us. This Motive the holy Ghost oft useth, to rouze wicked men out of their carnall security. And what will yee doe (saith he, Esay 10.3.) in the day of visitation? To whom will yee flye for helpe? And Ieremy 13.21. What wilt thou say when hee shall punish thee? Shall not sorrowes take thee as a woman in travaile? And so may I say to you all beloved, though you can be quiet and comfortable enough, now in the dayes of your health and peace without Christ, without all assurance that he is yours, how will you do for comfort, when affliction and death shall come? What comfort can you have then, without you have him made sure unto you? Psal. 2.12. Kisse the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little, Blessed are all they that put their trust in him.
On the other side.Contr…. The man that is in Christ, and hath through him, gotten his pardon, and made his peace with God, and that is cloathed with the robes of his righteousnesse, may bee comfortable in the greatest affliction, and even in the houre of death. The raine descended (saith our Saviour, Matth 7.25.) and the flouds came, and the winds blew, and beat upon that house, and it fell not, because it was founded upon a rocke. As if hee should say, Nothing can overthrow or hurt him that is built upon the rocke. In all these things (saith the Apostle, Romans 8.37. And what were those things? See verse 35. In tribulation, distresse, persecution, in famine, nakednesse, perill, sword. And what greater evills then these can befall a man? In all these things saith hee) wee are more then conquerours, through him that loved us, that is, through Christ. Yea the faithfull have never found so much true comfort, in all their lives, as they have done in their greatest and most extreame afflictions. This hath beene evident in the experience of the blessed Martyrs, and this God hath made an expresse promise for. VntoUnto the righteous (saith the Psalmist, 112 4.) ariseth light in darkenesse. As if hee had sayd, In times of darkenesse and affliction, then hath their light beene wont to rise most. Thy light shall rise in obscurity (saith the Lord, Esay 58.10.) and thy darkenesse shall bee as the noone-day. And if there were nothing else to make us in love with Christ, to long after him, to strive to make him sure to us, this were enough to doe it, even the sweetenesse that wee shall find in him in the time of affliction. A friend loveth at all times (saith Salomon, Proverbs 17.17.) and a brother is borne for adversity. As if hee had said, There is the tryall of a true friend, and of a kind brother indeed, when they will stieke close to a man in his adversity. Surely there is not such a friend, such a brother in the world for this as Christ is, wee shall feele the sweetnesse of his love to us most, in our greatest affliction.
Motiv: 2Secondly. Admit a man had never so good assurance to be exempted from all trouble and affliction, & to spend all his dayes in peace and prosperity, as much as his heart can wish, yet can hee have no true comfort in any blessing that hee doth enjoy till hee bee in Christ. Two evident reasons there bee for this, 1. They will do him no good at all, but much hurt. 2. God giveth them not to him in love.
For the first. Though thy health and wealth bee in themselves good things, even the good blessings of God, Every creature of God is good, saith the Apostle, 1 Timothy 4.4. yet to thee that hast not Christ, they are not good things, they can doe thee no good, it had beene much better for thee to have beene without them. To the unbeleeving, nothing is pure saith the Apostle, Titus 1.15. That which the Lord saith of some wicked men, Malachi 2.2. I will curse your blessings, may bee understood, as spoken to all that are without Christ, though these things bee blessings in themselves, yet to thee they will prove curses. There is a sore evill which I have seene under the sunne (saith Salomon, Ecclesiast. 5.13.) namely, riches kept to the owners thereof to their hurt. The prosperity of fooles shall destroy them, saith hee, Proverbs 1.32. Yea, the more thou hast of them (if thou have not Christ withall) the more hurt they will doe thee. The meate that is in their bowe…s (saith Zophar of wicked men. Iob 20.14.) shall bee as the ga… of aspes (which verse 16. hee calleth the poison of aspes within him. And you know the more poison any man taketh, the more it will torment him. And how is impossible that the riches of such as are out of Christ, should doe them any good? how can they choose but doe them much hurt? Daily experience proveth, that men seldome have good of that that they come unjustly by, that they have no just title to, that is not their owne. If a rich man that hath his grounds never so well stockt with cattell, bring but one bullocke that he hath stollen and put among them, will it doe him any good? Will it not consume all the rest and undoe him? Gods curse shall dwell in the tabernacle of the oppressour (said Bildad, Iob 18.15.) because it is none of his, hee hath no just title to it, hee came not justly by it. On the other side, That is onelyonly a mans owne that hee commeth rightly by, and that that is thus his owne, hee may enjoy with comfort. Let them worke with quietnesse (saith the Apostle, 2 Thess. 3.12.) and eat their own bread. Now none of all the comforts of this life that we possesse are our owne, neither have we just title to them (a just civill title unto them I know a wicked man may have, so as no man may justly take them from them, but a spirituall a sanctified a comfortable title to them can we never have) till we be Christs.
I pray consider the reason of this and you will find it to be a most evident truth. The Lord when hee made man gave all his creatures unto him and made him Lord over them all. Thou madest him (saith David, Psalme 8.6.) to have dominion over the worke of thy hands, thou didst put all things under his feet. But wee by our fall in Adam forfeited all this title and right wee had to any thing that God hath made; and made the good creatures of God accursed unto us. Cursed bee the earth for thy sake, saith the Lord to man after his fall, Genesis 3.17. Now this title which wee had forfeited in the first Adam is restored to us in the second, and this curse which wee had brought upon the creatures by our sinne, is taken away by Christ and by him onelyonly. For God hath made him heire of all things and given them all to him, as the Apostle teacheth us, Hebrewes 1.2. and through him onelyonly wee come to have this blessed title unto them. And how then can a man have any comfort in any thing that hee possesseth? How can they be good to him that is not in Christ?
Secondly, God giveth none of these things in love to the man that is not in Christ. True it is all these outward blessings bee in themselves fruits of Gods love and mercy unto men. It is an argument of his love to the stranger (saith Moses, Deut. 10.18.) that he giueth him food and raiment. And a man may safely conclude God is good to mee and loveth me, or els hee would never preserve me and provide for mee as hee doth. Yet this love of God that appeareth in any of these outward things, is such as a man can take no sound comfort in, till he be in Christ. For alas that is but a common love extended to the bruit beasts as well as to thee, O Lord thou preservest man and beast, saith David. Psalme 36.6. There is many a bruit beast that liveth longer and in better health, more fully provided for of all things fit for the preservation of this life, and that with lesse care and trouble, then any man is. Yea this love God extendeth unto his very enemies and such as he hath ordained to everlasting confusion. Cain had a greater portion of them then Seth, and Esau then Iacob. And what comfort can a man have in such fruits of Gods love as these are? What comfort can the traitour take in that goodnesse of the King, that being apprehended hee giveth order that hee may have a faire and good lodging in the tower and a good diet too, till matters be ripe and ready for his arraignement and execution? No no he taketh small comfort in all this; nothing will assure him of the Kings mercy and love till his pardon bee brought him. So may I say of all these outward blessings thou canst have no sound comfort in them, till thou have Christ, and hast through him gotten the pardon of thy sinnes. These are indeed fruits of Gods common love, but these are no fruits or signes of Gods speciall or everlasting love, of that love that he beareth to them whom he meaneth to save eternally. No man knoweth either love or hatred by any thing that is before him, saith Salomon, Eccl. ….1. A man cannot argue God loveth him with his speciall love, because he enjoyeth these things, nor that God hateth him because he wanteth them. And it is not that common but this speciall and everlasting love of God onelyonly that we are to make reckoning of, and to take comfort in. In this was manifested the love of God towards us (saith the Apostle, 1 Ioh. 4.9, 10.) because that God sent his onelyonly begotten Sonne into the world, that we might live through him, Herein is love, not that we loved God, but that he loved us, and sent his Sonne to be the propitiation for our sinnes. If thou canst say God hath given Christ unto thee, and to thee an heart to receive him, then thou maist be bold to say, God loveth thee indeed. But thou canst never say God loveth thee indeed, till thou be in Christ. He is called the Sonne of his love, foreign, Col. 1.13. He hath made us accepted in the beloved, saith the Apostle, Eph. 1.6. As if he had said, He loveth us for his sake, and he loveth none but for his sake, and with respect unto him onelyonly. And what good will it do thee to have all the world, if thou have not Gods love? What comfort canst thou take in any thing thou hast▪ if God have not given it thee in his love?
Now on the other side (that this Motive may have the more force in thy heart) consider what a happinesse it is for a man to be in Christ, even in respect of these outward things. The true believer and he that knoweth Christ is his, may take great comfort even in these outward and common blessings of God. God giveth to him (saith Salomon speaking of these things, Eccles. 2.26.) that is good in his sight (reconciled to him in Christ, and justified before him) wisdome, and knowledge, and joy. He joyeth even in these outward blessings, he useth them with joy and comfort. In which respect it is said by David Psal. 37.16. that a little that a righteous man hath, is better than the riches of many wicked men. Have he little or have he much, he hath more comfort in that he hath, than any wicked man in the world can possibly have. For,
First, That that he hath is his owne, he hath the highest title unto it, All things are yours (saith the Apostle, 1 Cor. 3.21, 23.) and ye are Christs. In giving Christ unto us how shall he not with him also freely give us all things? saith the Apostle, Rom. 8.32.
Secondly, He shall have good of that he hath, it shall do him good and no hurt, it shall not hinder his happinesse, it is sanctified unto him. The blessing of the Lord it maketh rich (saith Salomon, Proverb. 10.22.) and he addeth no sorrow with it. As if he had said, He that hath wealth with Gods blessing, shall have no cause to repent him another day that he lived so prosperously. Thus God promiseth his people that are in covenant with him, Deut. 30.9. The Lord thy God will make thee plenteous in every worke of thine hand, in the fruit of thy body and in the fruit of thy cattell, and in the fruit of thy land for good: for the Lord will rejoyce over thee for good as he rejoyced over thy fathers. Marke how the Lord doth not onelyonly promise unto his people these outward things that he would increase them in their children and in their estates, but that he promiseth them also (and repeateth this promise twice in this one Verse) that he would give them these things for their good, they should have good of them, they should receive good and no hurt by them. To have the things is nothing, unlesse we have them with the blessing, unlesse God give us good of them. When the Apostle had said, 1 Tim. 4.3, 5. that God hath created all meat to be received with thankesgiving, of them that believe and know the truth, he addeth in the next words, that every creature of God is good. As if he had said, To the believer all Gods creatures are good and to none but him; and he giveth this reason, For it is sanctified (saith he) by the word and prayer. As though he should say, When Gods creatures are sanctified unto us, when we have a holy use of them, and are made the better by them, then are they good to us and not els, and to the true believer they are sanctified, and to none but him.
Thirdly and lastly, Whatsoever the true believer, he that is in Christ hath in these outward things, he hath it in Gods love, and therefore he may well take comfort in it. We are wont to say, that an hearty welcome is the best cheere that any friend can make us. Though our fare be but meane, yet if we can find we have it with a good will, and that our friend is glad of us, and thereby we discerne that he doth unfeignedly love us, this we esteeme of more worth than the best cheere in the world, this maketh the homelyest fare most sweet and acceptable unto us. And certainely it is much more so in this case. When a man once knoweth he hath Gods love, and that that which God hath given him (be it little or much) is given to him in love, O this giveth a most sweet and pleasant relish to all Gods blessings that we do enjoy, this maketh a man to take true and solid comfort in them. Thus Iacob speaketh of his children Genesis 33.5. These are the children that God of his grace hath given unto thy servant; and Verse 11. of his cattell, Because God hath dealt graciously with mee, and because I have enough. Hee tasted Gods speciall love unto him even in these things. I told you even now that no unbeliever can take any sound comfort in any of Gods outward blessings, because hee cannot conclude from thence that God loveth him with a speciall love; but though he cannot, he that is in Christ may. These common things are to him pledges of Gods speciall and eternall love, and therefore are they sweeter unto him than they can be unto any other man. By this I know thou favourest me (saith David, Psal. 41.1….) because mine enemy doth not triumph over me. Was this such a token of Gods speciall favour toward him? Why God hath done thus much for many a wicked man, he hath graunted temporall deliverances from their enemies to many a one whom he did never beare any speciall favour unto. Well, though this be so, yet to David this was a strong argument of Gods speciall favour, he relished Gods love in it. And that made this temporall blessing so sweet unto him, that made him take such joy and comfort in it, as we may see he did by his breaking forth into so hearty and patheticall a thanksgiving for it, Verse 13. Blessed bee the Lord God of Israel, from everlasting to everlasting, Amen, and Amen. Hee respected the minde and aff…tion of the giver toward him, more than of the gift it selfe a great deale. And that is the cause why the true believer can rejoyce more in, and give God thanks more heartily for his meat and drink, and for all other of Gods common mercies, than any other man can do.
O that wee could believe that that hath beene said for this second Motive,Applic. and lay it to our hearts. It is a lamentable thing to see how all men dote upon these outward and common blessings of God; how light account they make of Christ in comparison of them. They thinke they can never spend time enough in seeking after them The sixe dayes that God hath allowed them to spend (for the most part that way, saving onelyonly a small portion of every day for a morning and evening sacrifice to be offred unto him) are not sufficient, but they must also rob the Lord of his Day, and spend part of that that way too. O the toyle and labour that men willingly and gladly take for the getting of these things! For this men will rise up early, and sit up late, and eat the bread of sorrowes, as the Prophet speaketh. Psalme 127.3. And on the other side (alas) how little time are men willing to spend, how little labour and diligence do men use to get Christ. Nay the maine cause why Christ is so lightly esteemed of, why he is so little sought after, is the high esteeme men make of these common blessings, if they have them they think themselves happy, though they want Christ, and miserable if they want them, though they should have never so good a portion in Christ and his merits. If thou mark well the parable of the guests that were invited unto the great supper, Luke 14.18. thou shalt find that the onelyonly thing that made them set light by that great mercy that was offered them was, the respect they had to their worldly profits and pleasures. They had some-what els to doe then to come to that feast; they had other matters, (matters of their profit, and matters of their pleasure) which it more concerned them to looke after then after Christ. O that men would see their folly and madnesse in this. 1. These things can stand thee in no stead in the evill day nor yeeld thee any comfort then, when thou shalt stand in most need of comfort. That which Salomon saith of riches, Proverbes 11.4. that they availe not in the day of wrath, may bee said also of all other outward blessings. Nothing but Christ will yeeld thee comfort then. 2. For the present thou canst take no sound comfort in them as thou hast heard now. 3. Thy preferring of these base things in thy mind and affection before Christ and prising them above him, is an high contempt done unto him. A goodly price (may I say of you as hee did of the Iewes, Zachary 11.13.) that I was prised at of them. 4. Remember the fearefull sentence that was given of them that did as thou dost; that out of respect to their profits and pleasures neglected to come to the supper when they were invited, Luke 14.24. I say unto you (saith the Lord) that none of those that were bidden shall taste of my supper. It seemeth they neglected the time and offer of grace that the Lord of the feast had made unto them, out of this conceit that the Lord that by his servants invited them now to that supper, was so bountifull and kept so good a house that though they did not come then, they might come soone enough on the morrow or some other day (when they had nothing els to doe) and find good cheere enough left to serve their turne; as no doubt most men conceit God is so mercifull and Christ is so easy to bee had, as that any time will serve, if it bee but halfe an houre before they die (when they can follow their profits and pleasures no longer) to seeke after Christ. But marke how these guests were deceived, because they came not then when the Lord invited them, and specially because they neglected to come upon this ground that they thought their profits and pleasures were more worth, more to bee regarded then any of the dain…ies that they might feed upon at that feast; therefore the Lord vowed that none of them should ever tast of his supper. And surely it is much to be feared that as many of you (specially of you of this Towne) doe match these guests in their sinne so you doe also match them in their punishment; and that the Lord hath already passed this dreadfull sentence upon you, None of these whom I have so often, and so long invited to come to my supper to receive Christ and all his merits in those meanes of grace that I have offered unto them, and that have all this while neglected and despised this mercy of mine, shall ever tast of my supper, shall ever feed upon Christ or receive true comfort by him while they live.