Lectures Upon Psalm 51, Part 8 · Lecture 142
Lecture CXLII. On Psalme 51.7. March 2. 1629.
Signes.IT followeth now that we proceed unto those signes and notes that I promised to give you, whereby they that have received Christ, and are justified by him may be knowne. And surely there is great need that we should have signes and notes given us in Gods Word whereby this may be discerned and judged of. For we finde by experience of all ages that many doe verily thinke that Christ and all his merits doe belong to them, who yet did never receive him nor have any title to him at all. Many will say to me in that day (saith our Saviour Matth. 7.22, 23.) Lord Lord have we not prophesied in thy Name. Many that are such as of whom Christ himselfe will professe that he never knew them yet are confidently perswaded that they have good title unto him. And there is no one thing that doth more dull and deaden mens appetite unto Christ, and keepe them from hungring and thirsting after him and his righteousnesse, then doth this perswasion that they have him already sure enough; or at least they may have him when they list. Christ dyed for all men, say they: and therefore I were a very beast if I should make any doubt of this, that Christ died for me. Know therfore (beloved) which is (I assure you) a matter of great importance for you all to know, that it is a most dangerous delusion of Satan whereby men are perswaded that all men shall have benefit by Christ. No, no, the spirit of God teacheth us expresly the contrary in the holy Scriptures, that all men shall not be the better for him, but only a certaine choice and peculiar people. Yee are a chosen generation (saith the Apostle 1 Pet. 2.9.) a peculiar people. Nay the Scripture teacheth us, that there be but a few (in comparison) that shall have any benefit by him. And there are three evident reasons to prove this.
First, the pardon that Christ hath purchased for men by his death, all men shall not have their part in, nor receive benefit by. He was in the world (saith the Evangelist Ioh. 1.10.) and the world knew him not. No this is appropriated to the Church of Christ only. The people that dwell therein (saith the Prophet Esa. 33.24.) shal… be forgiven their iniquity. And the Angell giveth this for the reason why he should be called Iesus Matth. 1.21. Thou shalt call his name Iesus (saith he) for he shall save his people from their sinnes. Hee is the Saviour of his body, of his Church, saith the Apostle Eph. 5.23. Now (alas) the Church of Christ is but a little flocke as himselfe calleth it Luk. 12 32. If the whole world were divided into thirty equall parts there would not bee found above five of them that doe so much as professe the name of Christ. And of those five, the Papists and Protestants (taken all together) will not make three. And of those three the number of the Papists whose persons I will not judge but their doctrines are damnable doth farre exceed the number of the Protestants. So that you see if none but the Church of Christ, shall have benefit by Christ, the number of them that shall have benefit by Christ is but very small in comparison of them that shall have no benefit by him at all.
Secondly, Not all that live in Christs Church and professe his true Religion shall have benefit by Christ. He came unto his owne (saith the Evangelist Iohn 1.11.) and his owne received him not. There be but a few of them neither that shall have any benefit by him. So that looke what the Apostle saith of Israel Rom. 9.27▪ may truly be said likewise of the whole Church of Christ and of such as professe the true Religion, Though the number of them be as the sand of the sea, yet but a remnant of them shall be saved. And it is worth the observing how often, and how plainly, and how earnestly our Saviour himselfe was wont to presse this point in his preaching. He taught his hearers in the parable of the sower Matth. 13. that this field of Christ where he is pleased to sow the seed of his word and Gospell, hath foure sorts of ground in it, and of those foure but one that is good. Hee taught them in his Sermon on the Mount, Mat. 7.14 That the way that leadeth unto life, is a narrow way and that there be few that find it. He taught them in the parable of them that were bidden to the Kings marriage feast Mat. 22.14. that even of them that were called to the profession of the truth by his owne gracious and powerfull Ministery there were but a few that were chosen. And in the parable of the labourers that were hired to work in the Vineyard Matth. 20.16. he affirmeth the like of the state of his Church, in time to come, Many shall be called but few chosen. As if hee had said, Though the number of them that by any outward calling are brought to a profession of the truth may seeme to be great (as indeed it is) yet there be but a few even of them that make so good a profession, that are chosen of God and consequently that are inwardly and effectually called, and that shall bee saved and receive benefit by Christ. The Lord discribeth to us the course he is wont to take, in calling his elect inwardly and effectually. Ier. 3.14. I will take you one of a City and two of a family (or tribe.) Thinke not (beloved) nor looke for it that every one that giveth his name to Christ, and joyneth himselfe to Gods people, and professeth the truth with much forwardnesse and zeale, is inwardly and effectually called of God, or shall have benefit by Christ. No, no remember and forget not but thinke oft and seriously of that saying of Christ, Many are called but few are chosen.
Thirdly, Nay many that live in the Church of Christ and professe the true Religion are so farre from receiving benefit by Christ, that they shall receive much hurt by him; and shall have one day just cause to wish that he had never beene borne, that hee had never dyed for sinners, that they had never heard of him. Behold (saith old Simeon to the blessed Virgin Luk. 2.34. When hee had Christ in his armes) Behold (saith he, as if he should have said, It is a strange thing but yet a most certaine thing, that I will tell thee Mary) this child is set (and appointed of God by an unchangeable decree) as well for the fall as for the rising againe of many in Israel. Hee is unto many in Israel, to many that live in the true Church of God a stone of stumbling (as the Apostle speaketh 1 Pet. 2.8.) and a rocke of offence; though not a cause yet an occasion of their utter ruine and perdition. They would not have beene so lewd men as they are, nor continued with that quietnesse and contentment of mind in many foule sinnes, had it not beene for that, that they have heard of Christ, and for that confidence that they have in him, that hee will pay all their scores and answere the justice of God for whatsoever they have done amisse.
But how can this bee (will you say) that there should be but a few that shall have benefit by Christ?Object. Seeing the Scripture saith expresly 1 Tim. 2.6. That he gave himselfe a ransome for all; And Heb. 2.9. That he tasted death for every man; and 1 Iohn 2.2. He is the propitiation not for our sinnes only, but also for the sinnes of the whole world.
I answer, That (not to enter into the controversie of universall redemptino) it is agreed on by all divines,Answ. that none shall receive benefit by the death of Christ but such only as doe beleeve in him. God so loved the world (saith our Saviour himselfe Ioh. 3.16) That he gave his only begotten Sonne, that whosoever beleeveth in him should not perish, but have life everlasting. And it is certaine that all men have not faith, as the Apostle speaketh 2 Thes. 3.2. Nay it is evident that there be but very few of them that live in the Church, and professe the truth that have true faith. And when thy conscience shall be awakened (beloved) thou wilt finde that there is in thee an evill heart of unbeleefe as the Apostle calleth it Heb. 3.12. that there is no one sinne that thou art more strongly inclined to, then to infidelity; that (though now in the time of health and peace thou thinkest it the easiest thing in the world to beleeve in Christ) it is a matter of of extreame difficulty to beleeve aright, Two evident reasons there are for it.
First, All men are by nature utterly, unable to beleeve. There is in the bloud of Christ a fountaine opened to us by the Gospell for sinne, and for uncleannesse, as the Prophet speaketh Zach. 13.1. And if we could get into that fountaine, if we could make use of and apply to our selves the water of that fountaine, certainely it would cleanse us perfectly from all our sinnes. But alas we are like unto that poore impotent man that lay at the poole of Bethesda Ioh. 5.7. he knew well enough that if he could have got into the poole, so soone as the Angell had stirred the water, he should have beene perfectly cured, but he could not of himselfe get into the poole. And so is it with every one of us by nature, the fountaine of Christs bloud is able to cleanse us throughly from all our sinnes, and this fountaine is by the Ministery of the Gospell opened even unto us, it is not shut against any of us, none of us are barred or excluded from it; but though it be thus opened, we cannot get into it of our selves. No man can come to mee (saith our Saviour Ioh. 6.44.) Except my Father which hath sent me doe draw him. The Lord must by his spirit change our hearts, he must draw us unto Christ by his mighty and out stretched arme, and make us able to beleeve in him, or we shall never come unto him. Yea the Apostle calleth this Eph. 1.19. a worke of the exceeding greatnesse of Gods power that any man is made able to beleeve in Christ aright. And this helpe, this grace, God doth not vouchsafe to all; he draweth not all but whom it pleaseth him. The winde bloweth where it listeth (saith our Saviour Ioh. 3.8.) So is every one that is borne of the Spirit. The Sonne quickneth whom he will, saith hee Ioh. 5.21. Nay hee vouchsafeth this mercy but to few. Who hath beleeved our report (saith the Prophet Esa… 53.1.) And to whom is the arme of the Lord reveiled? And this is the first cause why so few doe truely beleeve.
The second is this, that some are (through Gods just judgement upon them for some former sinnes) smitten of God with a supernatuall inability to beleeve. Therefore they could not beleeve (saith our Saviour out of the Prophet Esay Ioh. 12.39, 40.) because God had blinded their eyes, and hardned their hearts.
Applic.Oh then (beloved) seeing there be so few (in comparison) that shall have any benefit by Christ, it standeth us upon, to take heed we be not deluded any longer with a conceit of the common interest that all men have in Christ; but diligently to enquire whither wee our selves be of that small number or no; whether we can finde in our selves, those notes whereby Christ hath marked his owne sheepe, and whereby hee will owne them for his. Certainely as the Lord himselfe knoweth them that are his, as the Apostle speaketh 2 Tim. 2.19. so he hath set that marke upon them, as whereby themselves also may know that they are his. I know my sheepe (saith he Ioh. 10.14,) And I am knowne of mine. Wee know (saith the Apostle 1 Ioh. 4.13.) that we dwell in him and he in us. O what a happinesse is this to a Christian to be sure of this? And on the other side, what sound comfort can a man have in life or death if he be not sure of this? Alas the more confident that any man is of his interest in Christ, the more wofull will his case bee if when hee shall appeare before Christ, Christ will not owne him because he findeth not his marke upon him; or if when his owne conscience shall be awakned he shall looke and search for Christs marke upon himselfe, and cannot be able to finde it. When Christ shall say to them that were confidently perswaded that they had great interest in him, I tell you I know you not, whence you are, depart from me (as we read Luke 13.27, 28. he will one day say to many such persons) there shall bee weeping and gnashing of teeth, saith our Saviour.
If you aske mee, What marke is that Christ useth to brand his sheepe withall, whereby he will owne them, and whereby themselves may know that they are his?
I answer, It is his holy Spirit which he giveth to all that truly believe in him. He that is joyned to the Lord (saith the Apostle 1 Corinth. 6.17.) is one spirit; As if he had said, He hath in him the very same spirit that is in Christ. If any man have not the spirit of Christ (saith the Apostle Romans 8.9.) hee is none of his. Therefore also is the holy Spirit called the Lords seale that he setteth upon his, and whereby he doth use to marke them. After ye believed in Christ (saith the Apostle Ephes. 1.13.) ye were sealed with the holy Spirit of promise. When once a man findeth that he hath this seale, this marke upon him, he may confidently and comfortably conclude, that certainely he is Christs, and Christ is his; and till then hee can never know it. Hereby wee know (saith the Apostle 1 Iohn 3.24.) that he abideth in us, by the spirit which he hath given us; and 4.13. Hereby we know that we dwell in him and he in us, because he hath given us of his spirit. But may not this marke be counterfeited, will you say? May not a man easily mistake and be deceived in this, and thinke he hath the Spirit of Christ when he hath it not indeed? I answer, Yes that hee may; or els wee should not bee so oft and so earnestly charged as we are, 2 Corinth. 13.5. to examine our selves, to prove our owne selves; and Galat. 6.4 Let every man prove his owne worke. But yet by the fruits and effects of the Spirit that he findeth in himselfe, the true believer may certainely know, that the Spirit of Christ doth dwell in him indeed. I have o…t had occasion heretofore to speake of sundry fruits of faith, and effects of the Spirit, whereby he that is in Christ and hath the Spirit of Christ may be known, which I will not therefore now make any mention of. I will instance onelyonly in foure effects of the Spirit whereby you may be able to judge whether you have received not the spirit of the world, but the Spirit which is of God, as the Apostle speaketh 1 Corinth. 2.12. The first is your Charity; the second is your Constancy in cleaving to the truth which you have received; the third is your Taking to heart the cause of God and religion; the fourth and last is your Sympathizing with the fellow-members of Christs mysticall body.
For the first of these. There is no one grace whereby the Spirit of Christ may be better and more sensibly known to dwell in us, than charity and meeknesse of spirit. Iohn Baptist saw the Spirit descending from heaven like a dove, and it abode upon Christ, as we read Iohn 1.32. I beseech you (saith the Apostle 2 Corinthians 10.1.) by the meekenesse and gentlenesse of Christ. As if he had said, Of all the graces of the Spirit that did abound in Christ, his meekenesse and gentlenesse did most excell. And we shall finde, that this is oft mentioned for a certaine signe of a man that is in Christ. By this shall all men know that ye are my disciples (saith our Saviour Iohn 13.35.) if ye have love one to another. As if hee should say, This is so evident and conspicuous a marke of one that is in Christ, as not themselves onelyonly, but others also, all men may know them by this. Beloved let us love one another (saith the Apostle 1 Iohn 4.7.) for love is of God; and every one that loveth is borne of God, and knoweth God. He that loveth not, knoweth not God, for God is love, saith he Vers. 8. And Vers. 12. If wee love one another, God dwelleth in us, and his love is perfected in us. And Ver. 16. He that dwelleth in love dwelleth in God, and God in him. My little children (saith he againe 1 Iohn 3.18, 19.) let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. As if he had said, A man may confidently assure himselfe that hee is in Christ, and that hee hath the Spirit of Christ in him, if hee love his neighbour unfeignedly, not in word onelyonly, but in deed, if hee unfeignedly desire to doe him what good he can.
Applic.O that we would impartially examine our selves in this first point beloved; now especially that we are to prepare our selves to the Lords Table. If thou be not in charity, certainely thou hast not the Spirit of Christ; and consequently thou art none of his. I know well that many that have not Gods Spirit, but are meere carnall men, use to glory much in their charity, and thinke they farre excell any that professe religion in this vertue. But if there could ever have beene any true love to man (and such as God approveth of) in any soule that is not regenerated and sanctified by the Spirit of God; certainely neither our Saviour himselfe, nor his holy Apostle would have spo…ken so of love as you heare they have done. No, no, the holy Scripture is most plaine in this point, that no man hath any true charity in him, but he only that is truly regenerate. By this we know that we love the children of God (saith the Apostle 1 Ioh. 5.2.) when we love God and keepe his commandements. As if he should say, All true love to men proceedeth from the love we beare to God, as from the root and fountain. This is love (saith he 2 Ioh. 6.) that we walk after his commandements. As if he had said, We cannot love our neighbour as we ought, unlesse we love him out of conscience towards God, and in obedience to his commandement. The end of the commandement is love (saith the Apostle, 1 Tim. 1.5.) out of a pure heart, and of a good conscience, and of faith unfeigned. As though he should have said, No man can have true love, till he have first a pure heart, and a good conscience, and faith unfeigned. I will therfore shew you how true Charity is to be tryed; how you may discern and know whether you love your neighbour as you ought to love him, and as no man that hath not the Spirit of Christ, was ever able to do. Try this, First, By the love thou bearest to all men. Secondly, By the louelove thou bearest to them that have wronged thee, and are thine enemies. Thirdly, By the love thou bearest to them that feare God especially.