Lectures Upon Psalm 51

Lecture LXXXVIII. On Psalm 51.6. April 29. 1628.

THe fourth and last property of true obedience, of true righteousness and goodness, which will give us a comfortable assurance of the uprightness of our hearts, is the manner how it is performed, with what affection we do it, what ends we aim at in it. He that would approve the uprightness of his heart by the unblameablenesse and godliness of his life, must not content himself with this, that he escheweth evil and doth good, he abstaineth from all known sins, that God hath forbidden, and performeth all good duties that God hath commanded him to do, unless he be careful also to do this in that manner as God requireth. This I will 1 confirm unto you; and then 2 I will give you some directions, how to perform good duties in a good and right manner.

And for the first, We shall find that the Lord in requiring obedience of us, standeth not so much upon this that we do good duties, as that we do them in the right manner. It shall be our righteousness, (saith Moses, Deut. 6.25.) if we observe to do all these commandments before the Lord our God, as he hath commanded us. As if he had said, Say we should do all he hath commanded us, yet if we do it not as he hath commanded us, it is no righteousness in God's account. You shall see this also confirmed more particularly by instancing in duties of all sorts, 1 In those that are to be performed to men, 2 In those that, are done directly, and immediately unto God. No good thing we do, is of any account with God, unless it be done in a good manner. In the duty of servants toward their masters, this is the chief thing God requireth; he standeth not so much upon what they do as how and in what manner they do it; that is to say, with fear and trembling, (as the Apostle speaketh, Ephes. 6.5, 6.) in singleness of heart, as unto Christ, not with eye-service as men-pleasers but as the servants of Christ, doing the will of God from the heart. So in other duties of government and care of others duties the Apostle standeth upon this principally, Rom. 12.8. he that giveth let him do it with simplicity, he that ruleth with diligence, he that showeth mercy with cheerefullnesse. So though it were an excellent work of mercy of bounty and kindness that Gajus shown to the godly, of whom the Apostle saith, Rom. 16.23. that he was not his host only, but the host of the whole Church. Yet the thing that graced this excellent good work of his so much in the sight of God, was this that he did it in so good a manner and with so good an heart, Beloved (saith the Apostle to him, 3 John 5.) thou dost faithfully whatsoever thou dost both to the brethren, and to strangers. See this also confirmed in the duties of God's own worship, which are greater then the other. Even in them also the manner of doing them is all in all. 1. For prayer if a man pray never so constantly, it is to no purpose, unless he pray in the right manner, James. 4.3. Ye ask and receive not, because ye ask amiss. 2. Neither will the receiving of the Sacraments do us any good, unless we receive them in that manner as we ought to do. The Apostle speaking of the hypocrites that perished in the wilderness saith of them, 1 Cor. 10. —4. They were all baptized unto Moses in the cloud, and in the sea, and did all eat the same spiritual meat, (that we do in the Lord's Supper) and did drink the same spiritual drink—yet with many of them God was not well pleased. 3. Of hearing the Word ye know what our Savior saith, Luke 8.18. Take heed how you hear, not only that you hear, and what you hear, but even how and in what manner you hear also. 4 Lastly, T • e preaching of the Word though it be the greatest work of all other; in respect whereof the Apostle saith, 2 Cor. 2.15. We are unto God a sweet savor of Christ, in them that are saved and in them that perish. As if he had said, whether the people receive good by us or no; and of which work the best of us may say as the Apostle doth, 2 Cor. 2.16. Who is sufficient for these things? Yet if this work be not done in the right manner, all the preaching, all the pains we take in our ministry, is nothing in God's account. If any man speak (saith the Apostle, 1 Pet. 4.11.) let him speak, at the Oracles of God. As if he had said, with that fear and reverence, with that preparation, with that judgment and discretion, with that zeal and affection, as it becometh the Oracles of God to be spoken with. See what a pattern we have for this, in our Lord Jesus who is the chief Pastor (as the Apostle calleth him, 1 Pet. 5.4.) Whatsoever I speak (saith he, John 12.50.) even as the father said unto me, so I speak. As if he had said, Not for the matter only that I teach, but for the manner also of my teaching, I follow precisely the direction of my father. And see (I pray you) what account is to be made of preaching in the right manner. It is said of Paul and Barnabas preaching in the Synagogue at Iconium, Acts 14.1. that they so spake that a great multitude both of the Jews and also of Greeks believed. The success and fruitfulness of their ministry, is ascribed even to their manner of preaching. And the Apostle Paul who took more pains in his ministry then all the rest of the Apostles did as he saith of himself, 1 Corinthians 15.10. yet professeth, 1 Corinthians 9.16, 17. that all the pains • ee took in preaching, did not yield him so much comfort, as this did, that his care was in preaching, to do it with that heart, and in that manner that he ought to do it. Though I preach the Gospel (saith he) I have nothing to glory of, if I do this thing willingly I have a reward. This, this is that that will give comfort both to us and you all, and that will give us all assurance of the uprightness of our heart, when in doing good duties, we rest not in this, that we do the deed, (for in that an hypocrite may match and excel the best of us all) but our care is to do it in the right manner, to do it so as we may please God in doing it. Let us have grace, (saith the Apostle, Heb. 12.28.) whereby we may so serve God as we may please him. That grace we should all labor for. Els if we do not good duties so, as we may please God in doing them, we loose all our labor. And God is so far from being pleased with the good duties we do, if our care be not to do them in the right manner, as we may offend and provoke him as much by doing good duties, as by any other sin we can commit against him. Incense is an abomination unto me (saith the Lord, Esa. 1 13.) the new Moons and Sabbaths the calling of assemblies I cannot away with, it is iniquity, even the solemn meeting upon public fasts and such like occasions.

Let everyone of us think this is spoken to ourselves, and be humbled for our loose performing of holy duties, and be afraid of formality in God's service; and take heed of that natural popery that is in everyone of our hearts, I mean of resting in opere operato ; and therefore also attend to the direction I shall now give you out of God's Word, how good duties are to be performed in a good manner, and so as they may be pleasing unto God. There be then three things principally required to the performing of good duties in a right manner, (besides that that they must be done in faith and in love to God which I have already shown to be rather the roots from whence all true obedience doth spring, then properties required in the manner of our obedience) 1 That we do them to a right end, 2 That we perform them not with the outward man only but with the heart, 3 That we do them in humility.

[ 1] For the first, Though a bad action cannot be justified by a good intent (for the Jews that opposed and persecuted the Apostles had the zeal of God, as the Apostle saith, Rom. 10.2. yea even in that vile action they had a good intent▪ they thought they did God good service in it, saith our Savior, John. 16.2.) yet the best action that we can do is spoiled and made nothing worth, if the intent and aim of our heart in doing it be not right. That is the chief thing God looketh after, in any good thing we do what heart we do it with; As the Lord himself told Samuel, 1 Sam. 16.7. The Lord looketh on the heart. When the counsels of the heart shall be made manifest (saith the Apostle, 1 Cor. 4.5. with what intent, and purpose of heart men have done that which they did) then (and not before) shall every man have praise with God. Now the intent and purpose of our heart in doing good duties, is then only right when we do them chiefly to this end, that thereby we may please and honor God, and show our obedience and love to him. This is a main note of difference twixt the hypocrite and upright hearted man. The hypocrite, and natural man (even in the best services he seemeth to do unto God) serveth not the Lord at all but himself. He either respecteth 1 the applause of men in doing that good he doth, as our Savior saith, Matth. 6. the Pharisee in his prayers and fasts and almsdeeds did; Or 2 he hopeth to merit somewhat of God, and to bind him thereby to bear with him the rather in other things as those hypocrites did, Esa. 58.3. Or 3 at the best he doth it to avoid God's wrath, as those did the Prophet speaketh of, Psal. 78.34. In seeming to serve the Lord he still seeketh himself only and not the Lord, in seeming to look directly upon the Lord he hath a squint eye upon some what else. When ye fa •• ed and mourned in the fifth and seventh month even those seventy years (saith the Lord to the hypocrites, Zach. 7 5, 6.) did ye at all fast to me? even unto me (did ye it to please me, did ye it in obedience and love to me?) and when ye did eat and when ye did drink, did ye not eat for yourselves and drink for yourselves? As if he had said, Did you not in your fasting as well as in your feasting, seek yourselves only and not me? On the other side, The man whose heart is upright, whatsoever good thing he doth, he doth it to the Lord. And he that doth so, certainly he is no hypocrite, but hath a good and upright heart. Thus the Apostle proveth, that Christians might not despise nor judge one another to be hypocrites, and void of truth of grace because of their difference in judgment, and practice from them, about indifferent things, Rom. 14.6. He that regardeth a day, regardeth it unto the Lord, and he that regardeth not a day, unto the Lord he regardeth it not. As if he had said, He doth it in obedience unto God, and out of a care to please him therefore he is no hypocrite. Thus may a man get a comfortable assurance to himself of the uprightness of his own heart, in every good thing he doth, if he do it to the Lord, if he serve God in that, that he doth, if he do it in obedience unto him, the intent of his heart be in it, to please God. If we did thus when we preach and hear, when we receive the Sacrament, when we pray, or sing Psalms there is never a one of these duties but would yield as much more comfort then they do. Thus did Paul in preaching. As we were allowed of God (saith he, 1 Thess. 2.4.) to be put in trust with the Gospel, even so we speak, not as pleasing men, but God, which trieth our hearts. Thus did God's people in receiving of the Sacrament, 2 Chron 30.19. They prepared their hearts to seek God in that ordinance; and so did Josiah, 2 Chron 35.1. He kept a Passover to the Lord. So the Apostle requireth us to do in singing of Psalms, Ephes. 5.19. make melody in your hearts to the Lord. Yea even in the duties we perform unto men, (in our almsdeeds, in the labors of our ordinary callings) we may get comfortable assurance to ourselves of the uprightness of our hearts, if we do them to the Lord, we respect and serve God in them, we do them in obedience and care to please him. Be not slothful to do service (saith the Apostle, Rom. 12.11. he meaneth one to another as appeareth verse 10.) servant in spirit, serving the Lord. As if he had said, even in the service ye do to men, serve the Lord. So in alms-deeds, Pro. 3.9, 10. Honor the Lord with thy substance, and with the first fruits of all thine increase; so shall thy barns be filled with plenty, and thy presses shall burst out with new wine. And 19.17. He that hath pity on the poor lendeth unto the Lord. So speaketh the Apostle to comfort poor servants that had infidels unto their masters, Whatsoever ye do (saith he, Col. 3.23, 24.) do it as unto the Lord, and not unto men. As if he had said, look to God in it, do it in conscience and obedience unto him, content yourselves with this, that he is pleased with that you do, Knowing that of the Lord you shall receive the reward of inheritance: for you serve the Lord Christ. As if he had said, Whatsoever good thing any man doth as a service unto God, he shall be sure to be rewarded for it, God will pay his servants their wages certainly. And in this respect, of all good duties that a Christian can perform those will yield him greatest comfort, and assurance of the sincerity of his heart wherein there is least danger of having any other respect then unto the Lord only, I will instance in three sorts of those duties.

[ 1] First, Of all kinds of liberality, that that is shown to the poor, will give us most assurance of our sincerity. When thou makest a feast (saith our Savior, Luk. 14.13, 14) call the poor, the maimed, the lame, the blind, and thou shalt be blessed; foe they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just.

[ 2] Secondly, Of all love and kindness, that is the surest sign of uprightness and truth of grace which we show to our enemies, and to such Christians as are poor and in whom we see sundry infirmities. I say unto you (saith our Savior, Mat. 5.44, 45.) love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, & persecute you; that you may be (that is, manifest yourselves to be) the children of your heavenly father. So Mat. 10.42. Whosoever shall give to drink unto one of these little ones (contemptible for their poor estate, contemptible for their infirmities) a cup of cold water only, in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward.

[ 3] Thirdly and lastly, Of all duties both of piety and charity those that are performed in secret will give a man more assurance of the uprightness of his heart, then those will do that are performed in the sight and presence of others. When thou doest alms (saith our Savior, Mat. 6.3.) let not thy left hand know, what thy right hand doth. And verse 6. When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret. The Prophet speaking of the sincerity and soundness of repentance that the Gospel should work in the faithful speaketh thus, Zach. 12.12. The land shall mourn every family apart, and their wives apart. True it is there be other respects for which it is not only lawful but fit, and necessary also for a man both to pray and give alms, and to mourn for sin so as others may take notice of it; but in this respect for giving us assurance of the uprightness of our hearts, they can never be so well done as in secret; nay they cannot be done in sincerity of heart, if they be done only openly, and not in secret also.

O then (beloved) let everyone of us examine ourselves oft in this point, and in every good duty we do ask our own hearts that question that our Savior did Andrew and his fellow, John 1.38. What seekest thou? What aimest thou at? What end dost thou propound to thyself in doing these things? Let us all strive in our preaching and hearing, in our praying, and every other good thing we do, to do it unto the Lord, as a service unto him, in obedience and care to please him. The Apostle telleth us, 2 Cor. 5.15. that Christ died for all, that they which live should not hence forth (that is to say, from the time that they have given their names unto Christ, and believe in him) live unto themselves but unto him which died for them. And speaking of all the faithful he saith, Rom. 14.7, 8. None of us liveth to himself, nor dieth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord. O that we could so say of ourselves, that none of us liveth unto himself, but to the Lord, for then we might be sure we should not die unto ourselves, but to the Lord. But what hope is there that he that hath lived only to himself, hath sought himself only, and had no respect to God, no care to please or honor him all his life long, should die unto the Lord, should please the Lord in his death, or that the Lord should then have any respect unto him. Well, certainly of most men's best works and duties that they have at any time performed, that may be said which the Prophet speaketh of Israel, Hos. 10.1. Israel is as an empty vine, he bringeth forth fruit to himself. As if he had said, In all good things he doth, as he doth them out of self-love so he seeketh himself only in them. The meanest work we do in our calling if we do it to the Lord and serve him in it will yield us assured comfort, and reward also; the best Sermon we can preach or hear if we do it not to the Lord, but to ourselves, will yield us no comfort or reward from God. Verily I say unto you (saith our Savior, Mat. 6.2) they have their reward. And so much for the first property, that is required to the right manner of performing of all good duties, they must be done to the right end. In the other two I will be very brief.

The second property required to the right manner of performing good [ 2] duties is this, they must be performed not with the outward man only but with the heart. See this 1 in the general, and 2 in some particular and special duties. No obedience or service pleaseth God unless it be done feelingly and with the affection of the heart. That is the thing God calleth for principally. My son, give me thy heart, saith he, Pro. 2 • .26. Ferv • nt in spirit serving the Lord, saith the Apostle, Rom. 12.11. As if he had said, No service pleaseth God, unless it be done with fervency of spirit. This was the thing that God so much commendeth in the obedience of Jehoshaphat, 2 Chron. 17.6. that his heart was lift up in the ways of the Lord. As though he should say, He stirred up himself to walk in God's ways with zeal and affection. This also the Lord praiseth Hezekiah for, 2 Chron. 31 21. In every work that he began in the service of the house of God, and in the law, and in the commandments to seek his God, he did it with all his heart, and prospered. See this also in sundry special parts of our obedience and service unto God.

First, No man's preaching pleaseth God unless he preach with affection [ 1] and zeal. I serve God (saith Paul, Rom. 1.9.) with my spirit, in the Gospel of his son.

Secondly, No man's hearing pleaseth God, or will do him any good, unless he hear with affection. If God open not your hearts as he did Lydia's, Act. [ 2] 16.14. and make you able to hear with affection, though you had as good preachers as Paul was, your hearing would be to no purpose.

Thirdly, No man's praying pleaseth God or will do himself any good, [ 3] though his words be never so many or so good, unless he pray with his heart with feeling and affection of heart. The effectual • ervent prayer of a righteous man availeth much, saith the Apostle, James 5.16. As if he should have said, The most righteous man's prayer that is, will not be effectual, nor avail much with God, unless it be fervent.

Fourthly, Our singing of Psalms pleaseth not God unless it be done with [ 4] affection, and feeling. Our singing (saith the Apostle, Eph. 5.19.) must be a making of melody in our hearts to the Lord. As if he had said, The Lord regardeth no melody but that.

[ 5] Fifthly, The duties we perform to men in our callings, please not God unless we do them with affection of heart. Whatsoever ye do (saith the Apostle to the servant, Col 3.23.) do it heartily, as to the Lord. As if he had said, Els you serve not God in anything you do, nor must look for any acceptance, or reward from him.

[ 6] Sixthly and lastly, The works of mercy that we do, though we should give all we have to the poor, please not God, unless they be done with affection and with a compassionat heart. Whosoever hath ability, and seeth his brother hath need, (saith the Apostle, 1 John. 3.17.) and shutteth up his bowels of compassion from him, (though he open his purse and give him never so much) how dwelleth the love of God in him?

Let everyone of us apply this to ourselves for the time will not permit me to do it.

[ 3] The third and last property required in the manner of that obedience and service we do to God is this; if we desire to do it in the right manner, we must do it in humility. In the best duties we do we must find cause of humbling in ourselves, because we have done them so poorly and so corruptly. When ye have done all those things that are commanded you (saith our Savior, Luke 17.10.) say, we are unprofitable servants. As if he had said, Say this is nothing, to that that I should have done. Whatsoever ye do in word or deed, (saith the Apostle, Col 3 17.) do all in the name of the Lord Jesus As though he should say, Acknowledge and feel the need you have of Christ, to make the best things that you do acceptable unto God. Thus did Nehemiah when he had done a better work and service to God then any of us are ever like to do while we live, yet see how he was humbled in himself, Neh. 13.22. Remember me, ô my God, concerning this also, and spare me (pardon me) according to the greatness of thy mercy. Without this there can be no uprightness of heart in us, how good duties soever we perform. Behold (saith the Prophet, Hab. 2.4.) his soul which is listed up, is not upright in him.

Lecture LXXXIX. On Psalm 51.6. May 13. 1628.

IT followeth now that we proceed to the third and last sign and note whereby uprightness of heart, and truth of saving grace, may be discerned and judged of; namely, The bent of a man's mind and will, the purpose and desire of his heart towards God. We must therefore know that one of the surest notes of uprightness of heart, and truth of grace is this, when (howsoever we fail in our practice and obedience) yet God hath our heart: Yea that is such a sign as a poor Christian may find comfort in, when he cannot in the most of them that you heard of before. In the handling of this sign I will (for the help of your understanding and memory) observe this order. 1. I will show you what I mean by it. 2. I will confirm it unto you. 3. I will answer that which may be objected against it. 4. I will make some application of it.

[ 1] First therefore, the Lord is then said to have our heart, when the two principal faculties of our soul; that is to say, our mind and our will, are for God. 1. When in our mind we allow and consent to the will of God in all things, and can say as David doth, Psal. 119.128. I esteem all thy precepts concerning all things to be right. And even in those things wherein (through our corruption and weakness) we do offend against the law, yet we can say of the law with the Apostle, Rom. 7.12. The law is holy, and the commandment is holy and just & good. 2. When our will is to please God in all things, we desire nothing so much, when we offend it is against the purpose of our heart. When we can say with David, Ps. 40.8. as your old translation readeth it, I desire to do thy good will, ô my God, yea thy law is within my heart, and 119.57. O Lord thou art my portion, I have determined to keep thy words, and to do nothing that might offend thee. The truth of grace is in us, and the uprightness of our hearts may be better discerned by this consent we give in our minds to God's law in all things; and by this unfeigned desire and purpose of our heart to please God, then by anything we can do, by any performance we are able to make.

Let us now see the confirmation of this point in three degrees of proofs, [ 2] 1, In the description that the holy Ghost maketh, both of upright-hearted and good men; and of such also as had no truth of grace in them. 2. In the comfort that good men themselves have taken in this, more then in any other good thing that hath been in them. 3. In the high account the Lord maketh of this, more then of any other good thing that can be in us.

And for the first. The holy Ghost describeth the upright hearted and good [ 1] man not so much by any of their good actions, as by this that their hearts were prepared, and set to please God. This is made the very sum of all true piety, Thus speaketh the Prophet unto Jehoshaphat, when he had much offended God in joining in affinity with Ahab. Nevertheless (saith he to him, 2 Chron. 19.3.) there are good things found in thee, in that thou hast taken away the groves out of the land, and (more then that) hast prepared thine heart to seek God, thy heart is set and bent to please God. Thus also doth Hezekiah describe the sincerity of them that communicated with him in the passover, 2 Chron. 30.18, 19. The good Lord pardon everyone that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary. They were good men (though they had failed, and offended in that service) because their hearts were set to please God in it. This was all that Samuel required of Israel. 1 Sam. 7.3. Prepare your hearts unto the Lord, and serve him only. And Barnabas, of the Disciples in Antiochia, who were the first that were called Christians, Acts 11.23. He exhorted them all, that with purpose of heart they would cleave unto the Lord. As if all piety and truth of grace consisted in this, when the bent of our mind, the unfeigned purpose and desire of our heart is for God. And so doth David describe an upright heart, 1 Chron. 28.9. Thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind. And on the other side, we shall find, that men that were hypocrites, and void of all truth of grace, are described, not so much by any of their evil actions as by this, that the bent of their hearts, of their minds, and wills, was not for God. So it is said of the hypocrites that perished in the wilderness, Psalm 78.8. they are called a generation that set not their hearts aright. So it is said of Rehoboam, 2 Chron. 12.14. He did evil, because he prepared not his heart to seek the Lord, the desire and purpose of his heart was not set that way. And of Simon Magus. Acts 8.21. Thou hast neither part nor lot in the matter, for thy heart is not right in the sight of God.

Secondly. The best men we can read of in Scripture, when they have been driven to search, and look out their evidences, for their spiritual estate, have [ 2] found nothing so much comfort in anything they have ever been able to do, as in this, that their mind and will hath been to do well. Thus did Paul comfort himself in his spiritual conflict. Rom. 7. 1. In the bent of his mind, verse 16. I consent to the Law, that it is good ; and verse 25. With the mind I myself serve the Law of God ; As if he had said I obey it in my mind. I know that by the mind, there he meaneth the regenerate part, as by the flesh and members, he meaneth the unregenerate part, that was in him. But why is the regenerate part called so, and the grace of regeneration, verse 23. the law of his mind? Certainly because the truth and power of regeneration is not so much seen in our actions, as in the renewing and sanctifying of our minds; according to that Rom. 12.2. Be ye transformed by the renewing of your mind. 2. He comforteth himself in the bent of his will, that his will and desire was for good, and against all evil, verse 15. What I would, that do I not, but what I hate, that do I. And verse 18. to will is present with me. As if he should have said. The constant desire, purpose, and endeavor of my heart, is to do the will of God in all things. What failings soever the regenerate man is subject to, yet will the work of God's sanctifying grace (if it appear in anything) appear most sensibly in this will. The spirit indeed is willing (saith our Savior Matth. 26.41.) but the flesh is weak. Even when the flesh showeth it self most weak, the spirit will show it self willing. It will stir up in us such desires as David expresseth. Psalm. 119.5. O that my ways were directed to keep thy statutes. Ye cannot do the things that ye would, saith the Apostle, speaking of the conf • ict that is in the regenerate, between the flesh and the spirit, Gal. 5.17. And this is that that Paul took comfort in, when he was much troubled with the sense of his inward corruption, To will is present with me, saith he. So speaketh he of himself also, Hebrews 13.18. that his will was to live honestly. Why (may you say) was that all that Paul could say for himself, that he was willing to live honestly, was he not able also, did he not live honestly? Yes verily, but yet this was the thing that yielded him most comfort, that his will and desire was better then his ability; though he slipped and failed oft in his words, and actions, yet his will and desire was constantly bent to please God in all things. And in this also doth holy and zealous Nehemiah comfort himself, this he could be bold to say unto God of himself and his brethren, and this was all he durst say, Nehemiah 1.11. that they desired to fear his name. And so doth the Church, Esa. 26.8.9. The desire of our soul is to thy name, and to the remembrance of thee, with my soul have I desired thee in the night. As if it had said. There is nothing in the world that I desire so much as thy favor and grace. And Cant. 5.2. I slept, but my heart was awake, As if she had said, even then when I shown that weakness, that cost me so dear, yet my heart was for God, I did it not with the full sway of my soul. This you see every true hearted Christian can to his comfort say of every evil that (through infirmity) he hath slipped into, this I ought not to have done, it was against the purpose of my heart, against my will that I have done so, and of every good thing that he hath failed in, either for matter or manner, thus I should do, and thus with all my heart I desire to do.

[ 3] Now for the third degree of proofs for this point, See what high account the Lord himself maketh of this, when our mind and the purpose and desire of our hearts is set to please him, though there be much wanting in our performance. See this in three points.

[ 1] First. He accepteth the will for the deed. Even as he accounteth every wicked man guilty of that sin, which he purposed and desired to do, though he commit it not. He that looketh on a woman to lust after her, (saith the Lord. Matth. 5.28.) hath committed adultery with her already in his heart. And 1 John 3.15. Whosoever hateth his brother is a murderer. And as Solomon saith, Prov. 23.7. As he thinketh in his heart, so is he in God's account. So on the other side, the Lord accounteth every good thing as done, yea as perfectly performed by any of his servants, which he seeth them purpose and endeavor, and unfeignedly desire to do. If there be first a willing mind (saith the Apostle, 2 Cor. 8 12. it is accepted. So the Lord saith of Abraham, that he did offer up his son in sacrifice, Heb. 11.17. because he was willing and purposed to do it. So because David had a purpose and desire to build God an house, he commendeth him for this purpose. 1 Kin. 8.18. Thou didst well, that it was in thine heart. Yea he rewardeth him for it, as if he had done it, and telleth him 2 Sam. 7.27. that for that he would build him an house. So when the servant that ought his Lord ten thousand talents, had shown himself willing to pay all, and said, Mat 18. • 6. Lord have patience with me, and I will pay thee all (a thing utterly impossible for him to do, yet was he desirous and willing to do it; as every true Christian is willing and desirous to keep all God's commandments completely, though it be impossible for him to do it (it is said in the next words, ver. 27. that his Lord had compassion on him, and loosed him, and fargave him the debt, he took this for full payment, he accepted of the will for the deed. So when Zacchaeus had unfeignedly professed his willingness to make restitution, Christ saith of him, Lu. 19.9. This day is salvation come to thy house. So the Lord accounteth that soul a true believer that doth unfeignedly desire to believe. For Christ saith they are blessed that hunger and thirst after righteousness, Mat. 5.6. And him a true penitent sinner that doth unfeignedly purpose, and desire to repent, and turn unto God. When the Prodigal did but purpose to return, & humble himself to his father. When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. Lu. 15.20. And the Lord accounteth him a godly man, and an observer of all his holy commandments, that doth unfeignedly desire to obey him in all things. If ye be willing and obedient (saith the Lord, Esa. 1. • 9) ye shall eat the good of the land. Thus you see how God accepteth the will for the deed.

But (secondly) he doth more then so. For in the best services we can [ 2] do unto him, he esteemeth more of our wills, then of our deeds. The Lord regarded nothing so much the benevolence that the Corinthians bestowed on the Saints in Judea, as he did the willingness of their mind in bestowing. You have begun (saith the Apostle, 2 Cor. 8.10. not only to do, but also to be willing a year ago. Neither did God so much esteem of Paul's preaching (though that were excellent) as he did this, that he preached with so willing a mind. If I do this thing willingly. (saith he, 1 Cor. 9 17.) I have a reward. And this God maketh high account of in every Minister, when he feedeth the flock of God, not by constraint, but willingly. 1 Peter 5.2. And when the Lord biddeth Moses speak unto the children of Israel, that they should bring an offering for the making of the Tabernacle, he saith, Exodus 25.2. Of every man that giveth it willingly with his heart, ye shall take my offering ; he esteemeth more of the willingness of the heart in offering, then of the offering it self. And this reason Paul giveth to Philemon, verse 14. why he would not retain Onesimus without his mind, that thy benefit (saith he) should not be as it were of necessity, but willingly ; he knew God did most esteem of that.

Thirdly and lastly. When God hath once wrought an unfeigned purpose [ 3] and desire of heart to please him (for it is he only that worketh in us to will, as well as to do. Phil. 2.13.) he will reward it with an increase of strength, and ability to do well, and a chief cause why we have no more ability to do well, is because we no more desire to do well. For the Lord hath promised to fulfill the desires of them that fear him, Psalm 145 19.) to fill thy mouth if thou open it wide, Psalm 8 • .10. to fill the hungry with good things. Luke 1.53. And thus you have heard this truth confirmed unto you, that a Christian may gather more comfortable assurance of the uprightness of his heart, from the goodness of his will and desire, then from the goodness of his life, or of any actions he is able to perform.

Let us now come to answer that which may be objected against this [ 3] truth, which is the third thing that in my method I propounded, and promised to do.

For this doctrine may seem to be too broad a way, and too open a door of hope and comfort to the most lewd men. Oh (will they say) this doctrine we like well, this giveth us assurance that our hearts are as upright, as the precisest of them all; for we also have good desires, we would fain do well, we desire to believe in Christ, we desire to repent and leave our sins. And so we shall find in the word of sundry cast-awayes, that have not only had desires to be saved, as Balaam. Numbers 23.10. Let me die the death of the righteous, and let my last end be like his, and those foolish virgins that cried, Mat. 25.11. Lord, Lord, open unto us ; but have had desires also to go in the way that leadeth unto life, desires to do well. Many I say unto you (saith our Savior, Luke 13.24.) will seek to enter in at the strait gate, and shall not be able.

Now my answer unto this objection, shall consist of two parts. First. Admit, that wicked men will take hurt by this doctrine (as I doubt not but many do, and will do; the children of disobedience will be apt to stumble at the word, and thereunto they were even appointed, as the Apostle speaketh, 1 Peter 2.8.) yet must not so necessary a truth, and that tendeth so much to the comfort of poor Christians, be concealed for that; We may not indeed take the children's bread and cast it to dogs, as our Savior speaketh, Mat. 15.26 but yet we must not with-hold from God's children, their bread, because such dogs will be snatching at it. We are to have more respect in our ministry to the comfort of one poor Christian, then to the offense of an hundred such as these. And therein we are warranted by the example of our blessed Savior himself Matth. 15.12—14.

But secondly I answer. If there were indeed in these, whose lives are most wicked, such infeined desires to do well, and to please God, I will be bold to assure them in God's name, and by warrant of his word, that (notwithstanding all the wickedness of their lives) their hearts are upright, and there is truth of saving grace in them. But (alas) no man whose life is wicked, hath indeed any good, and unfeigned, and sanctified desires to do well, nay he hath no true and unfeigned desire to be saved.

Five notes of difference I will give you out of God's word, between the true saving and sanctified desires which are in the regenerate, and the natural, and counterfeit good desires that are in wicked men.

[ 1] First. The regenerate man's desire of salvation, or of any saving grace, is joined with a love and desire to the means of salvation and of grace. So it was with David, Psal. 119.174. I have longed for thy salvation ô Lord, and thy law is my delight. The natural man hath no desire or love to the means of salvation and grace, to those means that God hath ordained to bring them to faith and repentance by, and therefore certainly he doth not unfeignedly desire to believe, or to repent, or to be saved. He that desireth not the knowledge of God's ways, doth say in his heart to God, depart from me, Job. 21.14. he doth not desire God's favor, he doth not desire to believe in him, or to serve him, or to have anything to do with him.

[ 2] Secondly. The regenerate man's desire of salvation, or of any saving grace, is constant and permanent. My soul breaketh for the longing that it hath unto thy judgments at all times, saith David, Psalm 119.20. and 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life. The natural man's good motions, and desires, be like the fits of an ague, or flashings of lightning sudden and vanishing, when the terrors of God are upon them. Their goodness is as the moring cloud (saith the Prophet Hos. 6.4.) and as early dew it goeth away ; therefore they are counterfeit, they can have no comfort in them.

[ 3] Thirdly. The regenerate man's desire to do well, is not without endeavor to do what he can, and some ability also to do well. As Paul professeth of himself, Heb. 13.18. that he was willing in all things to live honestly ; so he showeth the sincerity of his desire in this, Herein (saith he, Acts 24.6.) do I endeavor myself always, to have a conscience void of offense towards God, and towards man. He had not only a desire to live honestly but he did endeavor it also. So speaking of the Macedonians mercifullnesse towards the distressed Saints in Judea, 2 Cor. 8.3. To their power (saith he) I bear them record, yea and beyond their power they were willing. They did what they were able, though their will was far above their ability. The natural man flattereth himself in this, that he hath good desires, he desireth to be saved, he would fain leave his sins, and believe, and do well, but he can take no pains, use no endeavor that he may be saved, that he may believe and reform his life he can leave no sin nor do any good duty. God knoweth my heart (saith he) I would fain do well, and there he resteth. The confidence he hath in his good desires undoeth him. The desire of the slothful killeth him (saith Solomon, Pro. • 1.25.) for his hands refuse to labor. Pilate seemed very desirous to save Christ, and deliver him out of the hands of the Jews, Pilate was willing to release Jesus, saith the Evangelist, Luke 23.20. He was determined to let him go, saith the Apostle Peter, Acts 3.13. But Pilate's good purpose and desire was counterfeit, and such as yielded him no comfort, because he did not what he might, and was in his power to do. Pilate gave sentence (saith the Text, Luke 23 24.) that it should be as they required.

Fourthly, The regenerate man's good desires are vehement, as the Apostle [ 4] calleth them, 2 Cor. 7.11. Like the desire of the thirsty and hungry man. As the heart panteth after the water brooks (saith David, Psal. 42.1, 2.) so panteth my soul after thee ô God, my soul thirsteth for God, for the living God. He desireth nothing so much as God's favor, as faith and grace to please him. He can say with David, Psal. 73.25. There is nothing (that sense the original will bear as well, as any other) on earth that I desire besides thee. Yea he so desireth God's favor, and grace as he is content to part with anything for it. He counteth it a pearl of such price (as our Savior speaketh, Mat. 13.46.) that he is willing to sell all that he hath, to buy it. As the condemned man desireth nothing so much as a pardon; nor the thirsty man as drink. But the natural man's good desires are faint and cold, there be a thousand things in the world he desireth more then his salvation, or God's favor and grace, he will part with nothing for it. One that heard Christ speak in an heavenly manner of the resurrection of the just, was presently ravished with a desire after heaven and crieth out, Luk 14.15. Blessed is he that shall eat bread in the kingdom of God. But our Savior to show him the vanity of such wishers and woulders as he was, uttereth the parable of the guests, ver. 18—20 that rather then they would leave but for a while their profits pleasures, refused to come to the Kings marriage feast, As if he had said; and so it is with such as thou art, you set your mind upon the earth and not upon heaven.

Fifthly, and lastly, The regenerate man so desireth God's favor and grace as he [ 5] mourneth for the want of it. Hope deferred maketh the heart sick (saith Solomon, Pro. 12.12.) but when the desire cometh, it is a tree of life. He feeleth his poverty of spirit so as he mourneth for want of grace, Mat. 5.3.4. He seeketh Christ sorrowing, as his parents did, Luk. 2.48. The poor man, Mar. 9.24. so desired increase of faith as he wept for the want of it. But the natural man so desireth God's favor and grace as the want of it never troubleth him. Woe unto you that are full (saith our Savior of such, Luk. 6.25.) for ye shall hunger, Woe unto you that laugh now, for ye shall mourn and weep.

Lecture XC. On Psalm 51.6. May 27. 1628.

[ 4] IT followeth now that we proceed unto the application of the point, which is the fourth thing I propounded in the method. And surely there is no Doctrine hath more force to encourage us to the service and obedience of God then this hath. The application I will make of it shall be 1 unto them thar refuse to serve God and to be religious; 2 unto such as do serve God and are religious indeed.

And in my speech to the former I will show you, 1. That there be in the world yea in the Church of God, very many that do so, do refuse to be God's servants. 2. Why and upon what pretence they do so, their folly in it, and that they have no just cause so to do. 3. The dangerous estate, that they are in that do so.

[ 1] For the first, I know well that all men (in the Church especially and among us) will say they are God's servants. Are we not all Christians? Do we not all profess the true religion? Do they not come to Church, and say their prayers, and receive the Sacrament? Alas, many that do so have as heathenish hearts, as any are to be found among the Turks or savage Indians. I grant the Lord hath in his Church a great number that serve him as retemers, and will be content (for their own advantage) to wear his cloth, and to wait on him now and then. But they will not live in his house, nor be his meniall servants. There belongeth more to the proving of one to be the servant of God, then this to say he is his servant, and to wear his livery. He that is God's servant indeed, must 1 Depend upon him and put his trust in him. As the eyes of servants look to the hands of their masters (saith the Psalmist, Psal. 123.2.) so our eyes wait upon the Lord our God, until he have mercy upon us. 2. He must do him service, and daily service, he must do what he commandeth him. Thus doth the Apostle describe a Christian servant even to an earthly master, 1 Tim. 6.1. Servants as under the yoke. Every servant is under a yoke, he may not do what he listeth • And so is God's servant described he must not only profess, but practice religion. This is the protestation of God's servants, Josh. 24.24. The Lord our God will we serve, and his voice will we obey. And certainly God hath but a few such servants, even in his Church. He hath many reteiners, but very few household servants; many professors at large, but few that will endure his yoke, the power and practice of religion. They profess they know God: (saith the Apostle, Tit. 1.16.) but in their works they deny him, being abominable, and disobedient, and unto every good reprobate. When it cometh to matter of practice and obedience then they renounce him, and say with those, Luk. 19 14. We will not have this man to reign over us, As if they had said; any rather then him.

A strange and fearful thing it is to be spoken, and yet not so strange and fearful as true; as bad a master as the Devil is, men had much rather serve him, then the Lord. See the truth of this in three points.

[ 1] First, The Devil (we know) hath many more followers and servants, then the Lord hath; and may in that respect boast against the Lord (as Papists do against us) that universality and multitude is on his side. He is the prince of this world as our Savior calleth him, John 14.30. And the way that leadeth to destrution is abroad way, ( Matth. 7.13.) and many there be that walk in it ; he can want no servants. Whereas (on the other side) and Lord hath but a few to serve him. He is fain to take one of a city, and two of a tribe, as he speaketh, Ier. 3.14. His way, the way that leadeth unto life ( Matth. 7.14.) is narrow, and but a few go that way.

Secondly, All the services that Satan employeth his servants in, all the work that he hath for them to do (besides the hard reckoning that he will make with them for it when the day of payment shall come) is for the present full of vexation of spirit, the work and service it self is no better then most toilsome and base drudgery. That covetousness is so you may see in Ahab, 1 King. 21.4, 5. and that filthy lust is so you may see in Ammon, 2 Sam. 13.2. and that beastly drunkenness is so you may see, Pro. 23.29. And the like I might show you, of many other of the works that this master employeth his servants in. O what pains men are content to take in his service? How they toile and moile in it? They weary themselves to commit iniquity as the Prophet speaketh, Ier. 9.5. And yet though this be so Satan can have servants enough. On the other side the places and works wherein the Lord employeth all his servants, are honorable services, and full of freedom and liberty. That as it is said of Solomon, 1 King. 9.2 • Of the children of Israel did Solomon make no bondmen ; So may it more truly be said of the Lord, he useth none of his servants as bond-men, they are all his freemen as the Apostle calleth them, 1 Cor. 7.22. He employeth them in no drudgery not base services, but taketh them near unto himself, to wait upon his own person. In which respect they are called, Psal. 148.14. A people near unto him. Nay he useth them as friends rather then as servants. Henceforth (saith our Savior, John 15.15.) I call you not servants, for the servant knoweth not what the Lord doth, but I have called you friends. Though this be so I say, yet can the Lord get nothing so many servants, no not in his Church, and among those that call themselves Christians, as Satan hath. Nay surely most men do with all their endeavor shun his service, and bless themselves from it; they abhor it as if it were the greatest bondage in the world, to be truly religious, to be the servant of God. Israel would none of me, saith the Lord, Psalm 81.11. Of all masters they would none of him. Men had rather do any drudgery in the service of Satan, and serve him as bondslaves, then to be the Lord's freemen, and serve him in the most honorable place he can employ them in.

Thirdly and lastly, The service that men do to Satan though it be never so [ 3] toilsome a drudgery, yet they do it willingly and cheerfully, it is no trouble to them; The lusts of your father ye will do, saith our Savior, John 8.44. But the service that most men do unto God, is most irksome unto them, they had rather do any labor in the world then that. You that fear God have oft I doubt not met with such servants as would be content to take any pains, to do any drudgery you can put them to, so as they be not urged to serve God, to come to prayers, to be catechised, to give account of the Sermons they hear, to be kept in on the Sabbath; and certainly this is the disposition not of poor servants only but of the most men to the service of God; as the Lord complaineth, Mal. 1.13. Ye said also, what a weariness is this? What a toilsome thing this service of God, this practice of religion is?

Now let us consider what should be the cause of this that men even such as [ 2] call themselves Christians, should thus shun and abhor the service of God, that it should be so odious a thing to be religious (which is the second thing I propounded to speak of) and we shall find (whatsoever they pretend) they have no just cause at all to do so. Certainly there is an evil report a slander raised and received in the world of the service of God (as once there was of the land of promise, Numb. 13.32.) that doth discourage men from entering into it. See how God expostulateth with Israel about this, Mic. 6.3. O my people, what have I done unto thee? (how have I used thee, tha thou shouldst thus complain of my service?) and wherein have I wearied thee? Testifie against me. He wondereth what should be the cause, why men think so hardly of him and of his service. It is good for us to inquire a little, upon what grounds this should rise. Six of the principal of them, which I have observed I will mention unto you. But the first five of them I will only name, and insist only a little upon the last, which doth concern the point, that I am to make application of.

[ 1] The first of them is this, They see few go that way. And they think it an absurd thing, that none should be saved but those few. Are there few that be saved? saith one to Christ, Luk. 13.23. As if he had said, It were strange if no more should be saved, but those few that follow thee and receive thy doctrine. Men see that the most of their neighbors whom they live amongst, though they be not religious, yet they are good honest men and such as they doubt not shall be saved; and if themselves should be more religious then they, they should be among their neighbors as an owl among the birds, and they would be neighbor like, they cannot abide to be singular. This temptation did (for a time) discourage Elijah himself, 1 Kings 19.14. I, even I only am left.

[ 2] Secondly, Another is, that they see nothing would make them so odious in the world, as to be accounted religious. Concerning this sect, (say they with the Jews, Acts 28.21.) we know that everywhere it is spoken against. To be accounted a thief, a drunkard, a papist, or anything will not make a man so odious to many as to be counted a Puritan.

A third is that they that are conscionably religious are much subject to trouble [ 3] in one kind or other; Yea, and all that will live godly in Christ Jesus, shall suffer persecution, saith the Apostle, 2 Tim. 3.12. On the other side they see that they that are not so religious as themselves, live quietly and prosper in the world This is a shrewd temptation, and for a while troubled the Prophet himself, Psalm 73.5. They are not in trouble, as the other are ; and verse 12. Behold these are the ungodly who prosper in the world, and increase in riches

[ 4] A fourth is, the blemishes they discern in them that profess religion; at this many stumble. Woe be to the world because of offenses, saith our Savior, Matth. 18.7.

[ 5] A fifth cause of it is this, that the service of God and the practice of religion is spiritual, and therefore such as the natural man cannot savor, but counteth it a most foolish and ridiculous thing. The natural man receiveth not the things of the spirit of God, (saith the Apostle, 1 Cor. 2.14.) for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Any will-worship or superstition he can much more easily brook and like of though it be never so painful (such as the Apostle speaketh of, Col. 2.23. such as popish confession, and penance, and fastings, and pilgrimage) then of the true service of God; for that is agreeable to nature, and but bodily, but this is spiritual and in that respect not suitable to the fleshly and corrupt nature of man.

[ 6] But the sixth ground of this hard conceit men have of the service of God is this, that it is an hard service, and requireth more of men then flesh and blood is able to do. They cry out of many a duty, that God in his Word requireth of his servants, as the Jews did of one of Christ's doctrines, John 6.60. This is an hard saying, who can hear it? And of the faithful Ministers of God, as if we were like the task-masters of Egypt, Exod. 1.11. that afflict men with the burdens we lay upon them. Or like the Pharisees of whom we read, Matth. 23.4. that they bound heavy burdens, and grievous to be borne, and laid them upon men's shoulders ; And of whom Peter saith, Acts 15.10. that they put a yoke upon the Disciples necks, which neither they nor their fathers were ever able to bear. Of us they exclaim principally, and say that we by our strictness and preciseness make the service and religion of God, more burdensome to men then ever God himself made it. Let us break their bands asunder (say those, Psalm 2.2, 3. who did indeed set themselves against Christ, though they pretended only to mislike his ministers) and cast away their cords from us. And certainly this conceit men have of God, and of his service, as if he were the hardest master; and his service and religion the greatest bondage and slavery in the world, such a yoke as no man is able to bear. We cannot be religious, but we must be abridged of all liberty in our mirth, and recreations, and good fellowship. We must spend the Sabbath in religious duties, we must spend so much time in hearing, we must pray so oft at Church, and in our families, and in secret too; and many such like things we must do; yea all this must be done, with our whole heart, or else all is to no purpose; yea we must be so mortified, we must crucify that flesh with the affections and lusts. Galat. 5.24. And who can do all this? We know there be some that profess, and pretend they do all this; but certainly they are all hypocrites that pretend this, it is impossible for flesh and blood to do so indeed. These are the conceits that men have of God's service; they think the life of a Christian the most uncomfortable life, and the service of God, the greatest bondage and drudgery in the world. But (alas beloved) this is but a false slander that is cast upon the ways and service of God. And we must say of it, as our Savior doth of the tares that were sowed in God's field. Matth 13.28. The enemy hath done this. The devil hath raised this slander, and suggested it into the minds of men, to terrify them from God's service by it. There is no truth in it at all. For though indeed we must go under the yoke if we will be his servants, and obey his commandments; we may not be allowed to live as we list; yet if we can once humble ourselves to bear this yoke of Christ, we shall never have cause to complain of the hardness or uneasinesse of it, Take my yoke upon you (saith our Savior, Matth. 11.29, 30. even to the humbled sinner who was like the bruised reed, who was already weary and heavy laden, and therefore unable to bear any heavy burden, or to wear a yoke that would pinch and gall him; even to this man saith Christ, take my yoke upon thee, fear it not) for my yoke is easy, and my burden light? If this yoke do pinch or gall any man, the fault is not in the yoke, but in himself, because he taketh it not upon him, but like an untamed and unruly bullock, struggleth with it, and is unwilling to bear it. If any of Christ's burdens seem intolerable to any man, the fault is not in the burden, but in himself, he hath some bile or corrupt sore upon him, that maketh him unable to bear the lightest burden, that can be laid upon him. And thus speaketh the Apostle John also of all Christ's burdens and commandments, 1 John 5.3. This is the love of God that we keep his commandments (if we be his servants, and bear any love to him, we must indeed keep his commandments) but his commandments are not grievous, it is no bondage to be tied to keep them. In which respect also the Apostle calleth it the law of liberty, James 1.25. It is the greatest freedom and liberty in the world to be obedient unto God. Certainly no man hath just cause to complain of the hardness of God's service, nor to be afraid of it. There is no life under heaven so pleasant as the life of God's servant; there is no service in the world so easy and comfortable, as the service of God is. If men obey and serve him (saith Elihu, Job 36.11.) they shall spend their days in prosperity, and their years in pleasure.

This I know will seem to many of you a strange paradox; but if you will mark well what I shall say, I will make it evident that it is so, and that in three respects.

Lecture LXXXXI. On Psalm 51.6. June. 17. 1628.

FIrst I will show you that religion doth not so abridge men of their liberty in lawful delights, as is pretended. Secondly. That the tasks and duties that it imposeth upon men, are nothing so hard as Satan would make us believe. Thirdly, That the service of God, is so far from being a bondage and drudgery, that it is in sundry respects, the most comfortable life in the world.

For the first. Though God do indeed restrain his servants from licentiousness, [ 1] and liberty to do what they list; his servants must live under a law, under government, they must bear his yoke; Yet is his yoke even in this respect, a most easy yoke to all that can once humble themselves to bear it. For he doth allow to his servants liberty enough even in the comforts and delights of this life. Nay no man under heaven can with that freedom of heart, and true delight, use any of the creatures of God, any of the comforts of this life, as the servants of God may. That which the Apostle saith of marriage, and meats, 1 Tim. 4.3. may likewise be said of all other lawful recreations, and delights. God hath created them to be received with thanksgiving of them which believe and know the truth. As if he had said, For their sakes they were ordained, they are the people that have just title unto them. God hath called us to peace, saith the Apostle, 1 Cor. 7.15. that is, not an hard, a troublesome, and rigorous, but a free and comfortable condition of life, even in respect of these outward things. And in this respect among others, the Apostle saith, Gal. 5.13. Brethren ye have been called unto liberty, only use not your liberty as an occasion to the flesh. Religion doth not forbid the use of any lawful delight, but the abuse of it only.

Secondly.The tasks that God sets to his servants, the burden he lays [ 2] on them, I mean the duties and services that he requireth of them, are not hard and heavy, nay they are certainly light and easy to be borne; and in this respect also the service of God is no bondage nor drudgery, it is the most easy and comfortable life in the world, and it is nothing but the deceitfulness of Satan, and of our own naughty hearts, that causeth us to judge otherwise of it. Now if any man shall object, and ask me. Are all God's commandments easy indeed? Is it a matter of no hardness or difficulty to observe them? For answer unto this, I will show 1. How, and in what respect they are hard and difficult. 2. How and in what respect they are light and easy to be peformed.

For the first. The commandments of God, and burdens he layeth upon men, are hard and heavy in three respects.

[ 1] First. To every wicked and natural man, the commandments of God are not only hard, but impossible; he can do nothing that God requireth, in that manner that God requireth. I know well, that many things which such men do, may seem to other men and to themselves also to be very good works. All these things (saith the young man, Mat. 19 20.) have I kept from my youth up. But indeed this is utterly impossible, every unbeliever is reprobate unto every good work. Titus 1.16. How can ye being evil (saith our Savior, Matth. 12.34.) speak good things? that is, constantly, and conscionably▪ Can the Ethiopian change his skin, or the Leopard his spots? (saith the Lord, Jeremiah 13.23.) then may ye also do good, that are accustomed to do evil. And that which our Savior saith of the covetous man, ( Luk. 18.25.) may also truly be said of the fornicator, and of the drunkard, and of the proud man, and of every wicked man, It is easier for a camel to go through a needles eye, then for such a one to enter into the kingdom of God, or to keep any of those commandments, that are against his sin.

Secondly. To every regenerate and godly man, the commandments of God are not only hard, but impossible to be kept, in that manner that the law requireth. In that respect the Apostle Peter professeth, Acts 15.10. that the law was such a yoke, as neither their fathers (none of the holy Patriarchs, nor prophets) nor they (none of the elect Apostles themselves) were able to bear. Now if a Papist (who holdeth and believeth that this is not only possible, but very easy also for every regenerate man to keep all the commandments of God so perfectly as he may be justified thereby in God's sight, and merit also eternal life, if such a one I say) shall object against this proof, that the Apostle speaketh not there of the moral, but of circumcision, and of the ceremonial law. I answer, He calleth circumcision and the ceremonial law, an intolerable yoke, not in respect of it self (for the ceremonial law was much more easy to be kept, then the moral was) but because by urging the observation of the ceremonial law then (when it was abrogated by Christ) they did deprive men of all benefit by Christ, and bound them to the observation of the whole moral law, and to seek salvation by it. This the Apostle plainly teacheth us, Galat. 5.2.3. Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to everyone that is circumcised, that he is a debtor to do the whole law. The observation therefore of the moral law in that manner that the law required (that is exactly in all points and perfectly) was such a yoke, as no Prophet, nor Apostle, was ever able to bear. This the Lord taught his people by delivering the law unto them in so terrible a manner as he did. The sight was so terrible (saith the Apostle, Hebr. 12. • 1) that Moses said, I exceedingly fear and quake, and all God's people were in that terrible fear, that they entreated (as the Apostle saith verse 19.) that the word might not be spoken to them anymore ; that they might hear no more of it in that manner; and the reason is given verse 20. why they were in this horrible fear For they could not endure that which was commanded saith the Apostle, The commandments of God in that manner that the law enjoineth them, have nothing but terror in them, the perfect observation of them is so intolerable a yoke, as Moses himself was not able to bear.

Thirdly and lastly. To observe the commandments of God, even in such [ 3] a manner as the Gospel requireth; that is, to say in truth and sincerity of heart, is a very difficult and painful thing to the best of God's servants, in respect of those relics of natural corruption that do remain in them, besides the manifold and strong pull-backs, and oppositions they shall be sure to receive from Satan, and the world. This the faithful find to be too true by daily experience. The same combat and war that they find oft in themselves, in every good duty and service, they would do unto God, between the flesh and the spirit, the law of their mind, and the law in their members, the regegenerate and unregenerate part (of which the Apostle speaketh, Rom. 7.23. Galat. 5.17.) certainly putteth them to no less pain then Rebecca was in, when the two children struggled together within her, Genesis 25.22. and as the pain she was in then, made her cry out in a sudden fit of impatiency, If it be so why I am thus? would I had never conceived, would I had never married. So doth the pain that this intestine war putteth them in, make the best of God's servants often times, not only to sigh, and groan, and cry out with Paul Rom. 7.24. Oh wretched man that I am ; but even to entertain such motions as Rebecca did. If it be so, why am I thus? If it be so hard and painful a thing to serve God, would I had never entered into his service, but contented myself to live as other men do. This temptation we know the Prophet himself was subject unto, when he cried, Ps. 73.13. Verily I have cleansed my heart in vain, and washed mine hands in innocence. Let papists say what they will, how easy a thing it is for a regenerate man to keep all the commandments of God, and to keep them perfectly; it is certainly a painful thing for such as the best of us are, that have so much flesh and corruption remaining in us, to do any service unto God, even in that manner as the Gospel requireth of us; without labor and pain, no service can be done to God acceptably. That which the Apostle saith of prayer, Strive together with me in prayer, saith he, Rom 15.30. faithful prayer can never be well made, without striving and labor; the same our Savior saith of all the ways of God that lead to life (faith, repentance, love, keeping of the Sabbath, every other good duty and service) Lu. 13.24. Strive to enter in at the strait gate. As though he should say, every way of God is strait and uneasy to our flesh, and therefore, without striving and labor, there is no possibility of walking in it.

All this notwithstanding (to come now unto the second part of my answer) the commandments of God are not so hard, the service he requireth of us is not so difficult and painful, as need to discourage any of us, or make us afraid of it. For

[ 1] First. Though the commandments of God be impossible to the natural and wicked man, to the regenerate and true believer, they are possible enough. All things are possible (saith Christ, Mar 9.23.) to him that believeth. Nay as it hath been truly said of the wicked man, he cannot possibly keep them, he cannot but break them; so may it be as truly said of the regenerate man, he cannot but keep them, he cannot break them as the other doth. How can I (saith Joseph, Gen. 39.9.) do this great wickedness and sin against God? Whosoever is borne of God, sinneth not (saith the Apostle, 1 John. 3.9.) and he cannot sin, because he is borne of God.

[ 2] Secondly. Though the commandments of God, and the observation of them as Moses enjoined them, be an intolerable yoke, even to the regenerate themselves, yet as Christ enjoineth them, they are not so. Though that perfect and strict obedience which the law requireth, be utterly impossible for the strongest Christian under heaven to perform; yet Evangelical obedience to the commandments of God, an unfeigned love to them all, and endeavor to keep them (which is all that the Gospel requireth) is no more then the weakest Christian is able to perform. For so saith our Savior to the poor Christian, that is most wearied, and over-burdened, and broken-hearted, Matth. 11.30 My yoke is easy, and my burden light.

[ 3] Thirdly and lastly. Though to the best of the regenerate, the commandments of God, even as Christ enjoineth them, be difficult, & cannot be performed without labor and pain, in respect of the flesh, and the remnants of corruption that are in them, yet are they unto them in respect of the inward man and the regenerate part, most easy and sweet, I delight in the law of God (saith the Apostle, Rom. 7.22.) after the inward man. And for this we have not only the express testimony of the holy Ghost, 1 John. 5 3. His commandments are not grievous. But we have also the experience of the faithful in all ages, who have been so far from finding of that hardness in the yoke of Christ, as was in the yoke of Moses, that terror in the law of Christ, as was in the law of Moses, that they have found more sweetness in it, then in anything else in the world. And by how much the more, the inward man and grace of regeneration hath grown and increased, and as the flesh and corruption hath decayed, and been weakened in them, by so much the more easy, they have found the commandments of God to be, by so much the more sweetness and delight they have felt in them. We know how plentiful and pathetical David is in expressing this, Oh how love I thy law, saith he Ps. 119.97. & ver. 143. Thy commandments are my delights. As if he had said, they are to me instead of all delights & pleasures in the world. And thus the Prophet professeth Ier. 15.16. Thy word was to me the joy & rejoicing of my heart. And whence cometh this strange alteration and difference between the people of God; Moses quaked at, and found terror in the Law, David joyed, and felt sweetness in it; all God's people at the delivery of the law desired they might hear no more of it, Paul and Jeremiah delight, & rejoice in it? O see (beloved) what Christ hath done for us, he hath taken out the sting of the law, that it is no more a killing letter; See the difference betwixt Christ and Moses, betwixt the law and the Gospel. And thus have I finished the second part of my answer, and shown you that the Lord setteth no such hard tasks to his servants, as Satan pretendeth. The commandments and duties that God enjoineth unto them that are in Christ, are not impossible, nor hard to be performed; it is nothing but this cursed flesh of ours that maketh us so to complain of the commandments of God, and repine at the yoke of Christ, as we use to do.

Now come we to the third and last part of my answer to this slander that [ 1] Satan hath raised against the religion and service of God, wherein I will show you that it is so far from being a bondage and drudgery, that it is the most happy and comfortable life in the world. And for proof of this I will lead you no further then unto the consideration of the person, that we do service unto, how gracious and good a master the Lord our God is, unto all that serve him. We find among men, that great men that have honor, and power, and authority, can want no servants, everyone coveteth, that themselves and their children may belong to such; And whose service is so much to be desired in that respect, as the Lord's is? Who would not fear thee (saith the Prophet. Jeremiah 10 7.) ô King of nations? for to thee it doth appertain. As if he had said; All greatness and Sovereignty, all power and Majesty belongeth unto thee. But when unto greatness, and power, goodness also, and graciousness of disposition is added; when men can say of a man, that he is not only a great man, but he is also one that useth to be good, and bountiful to his servants; this hath wonderful force to draw the hearts of all men unto him. For a good man (saith the Apostle, Rom. 5.7.) some will even dare to die ; for such a one men think, they can never do too much. And certainly, if we knew the Lord well, and how gracious and good he is towards his servants, there is none of us here, but would desire and long to be in his service. And that which David saith, Psalm 9.10. of putting our trust in him, may also be said of doing him service. They that know thy name, will be glad to serve thee. And surely Satan deceiveth men, and keepeth them from serving God, and being religious by no device, more then by this, that he persuadeth them, as he did the lazy and unprofitable servant; Matth. 25.24. that the Lord is an hard master, hard to be pleased, apt to exact rigorously of his servants, more then they are able to perform. Observe therefore I pray you (that you may perceive how false a slander this is) the gracious disposition of the Lord whom we do service unto, in these four points especially.

First. His aptness to wink at, and pass by our offenses. Whereas we can [ 1] do no work he setteth us about so well, but we shall offend many ways in it, and find cause to cry him mercy for it, as good Nehemiah did, Nehem. 13 22. the Lord is not apt to mark and observe strictly, everything that is done amiss, but useth to wink at, and is ready to pass by, and remit many slips and failings of his servants in this kind. I will spare them (saith he Mal. 3.17) as a man spareth his son that serveth him. If thou Lord shouldst mark iniquity (saith David, Psalm. 130 3, 4.) ô Lord who shall stand? As if he had said, Who could endure thy service? But there is forgiveness with thee: that thou mayest be feared. As if he had said, That aptness that is in thee to forgive thy servants their slips, would make any man (that is not a very beast) willing to serve thee. This made the Church break out into these words of admiration, Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity, & passeth by the transgression of the remnant of his heritage? As if he should say; Where shall a man find such a master as thou art?

[ 2] Secondly. Observe his aptness to accept of that little we are able to do. That whereas we are oft so untoward unto good duties, that we find ourselves unable to do anything, To will, is present with us (as the Apostle speaketh, Rom. 7.18.) but we find no ability at all, to perform that that is good ; we have nothing in us but an unfeigned desire to do well, and a grief that we cannot do it; this good Lord and master of ours, is apt to take even that in good part, if we but do what we can, and accounteth that, as perfectly performed by us, which he seeth us unfeignedly desire and endeavor to do. If there be first a willing mind (saith the Apostle, 2 Cor. 8.12.) it is accepted, according to that that a man hath, and not according to that that a man hath not. And whereas we, when we have done our work best, are apt to be ashamed, and discouraged in ourselves, because we have so slubbered it over, and done it so illfavouredly, this good master of ours is apt to accept of in Christ, and to take in good part these poorest services that are done in faith and obedience unto him. Yea he is apt to delight in them, and to praise us for them. Our spiritual sacrifices (the Apostle telleth us, 1 Pet. 2.5.) are acceptable to God by Jesus Christ. And let me see thy countenance (saith Christ to his Church, Cant. 2.14) let me hear thy voice; for sweet is thy voice, and thy countenance comely. And well done good and faithful servant, saith the Lord to him, Matth. 25.23. that had but two talents. And who can complain of such a master? Nay who that knoweth and believeth this, would not be glad to serve such a master, as is so ready to accept of, and delight in, to commend and applaud such poor service, as we are able to do unto him.

[ 3] Thirdly. Observe how ready he is to help his servants in the work that he setteth them about. Whereas the Lord is sometimes pleased to enjoin his people duties and services, of more then ordinary hardness, and difficulty (he presseth them with affliction out of measure above strength, as Paul saith he was, 2 Cor. 1.8. He bringeth them to the fiery trial that the Apostle speaketh of, 1 Peter 4.12. He setteth the messenger of Satan to buffet them with strange temptations as Paul was, 2 Cor. 12.7.) in such a case the Lord is wont to put to his own hand to the work, in an extraordinary manner, and to help his poor servants that they may be able to go through with it. It is said, 1 Chron 15.26. that God helped the Levites that bare the ark of the covenant of the Lord. And the Apostle speaking of the great trial of affliction that God's servants are sometimes brought unto, telleth us, Rom 8.26. that in that case the spirit it self helpeth our infirmities. The greater that the trial is, that God shall be pleased to exercise us by, the greater degree of strength will he minister unto us, for the bearing of it. And what need the weakest of God's servants fear the heaviest burden that can be laid upon them, when he hath such a one to help and support him? When those everlasting arms that Moses speaketh of, Deut. 33.27. are underneath him? Nay, why may we not in all dangers secure our hearts in this, and say, Lord give thou strength to bear it, and lay on me what thou wilt. The things that are unpossible with men (saith our Savior. Lu. 18.27. to his Disciples, when they were astonied out of measure with a Doctrine he had taught, as Mark 10.26.) are possible with God. So when Paul prayed thrice (that is often) unto God to be delivered from that messenger of Satan, that buffeted him so (as it may be some of you have done against those blasphemous thoughts, whereby you are buffeted) he received this answer from God, 2 Cor. 12.9. My grace is sufficient for thee. As if he had said, Fear him not, I will warrant thee, thou shalt be strong enough for him, he shall not be able to overcome thee, my grace and help will be sufficient enough for thee, in this very case to uphold and strengthen thee. And this made Paul speak so confidently. Phil. 4.13. I can do all things through Christ that strengtheneth me.

Fourthly and lastly. Observe what wages God giveth to his servants. He is [ 4] many ways good unto them besides their wages (as all good masters are) they have many avails (as we speak) from him, even in this life many are the privileges of God's servants.

First. If we be his faithful servants, we shall have his countenance and [ 1] favor. When David had spoken of the happiness of them that dwell in God's house, he mentioneth this for one part of it, Psal. 48.11. For the Lord God is a sun to such, the light of his countenance useth to shine upon them. And this is such a privilege as is worth all the pains we can take in his service, though it were a thousand times more. Cause thy face to shine (saith the Church. Psalm. 80.19.) and we shall be saved. As if she had said, We have even enough.

Secondly. If we be God's faithful servants, we may be assured of protection [ 2] and safety in times of greatest danger. For what master is there that will not defend and bear out his servants, specially in the service they have done unto him. And this also David reckoneth for another part of their happiness that dwell in God's house, and serve him. Psal. 84.11. the Lord will be a shield unto such.

Thirdly. If we be God's faithful servants, we shall be sure to want nothing, [ 3] that shall be necessary for our comfort in this life. For what good master is there that will not provide for his own, especially those of his own house, as the Apostle speaketh, 1 Tim. 5.8 And this David reckoneth for a third part of the happiness of those that dwell in God's house, Psal. 84.11. No good thing will he with-hold from them that walk uprightly.

Fourthly and lastly. If we be God's faithful servants, we shall be sure when [ 4] the time of payment cometh (that is not till the even be come as our Savior speaketh, Matth. 20.8. till our day be done, till this life be ended) to receive such a reward of our service, as no tongue can express, no heart can conceive how great it shall be Our Savior speaking of the reward of such of God's servants, as had done but little service unto God, even so little as themselves took no notice of it, saith, he will say thus to them at the day of judgment, Matth. 25 34, 35. Come ye blessed of my father, inherit the kingdom prepared for you, for I was an hungered, and ye gave me meat, I was thirsty, and ye gave me drink. Alas, what was that that they had done, to be rewarded with a kingdom? Certainly there is no proportion between the service and the wages; but this it is to serve such a master; thus will the Lord reward all that serve him. And therefore admit the service that God should employ us in all our life long, either in doing or suffering, were never so hard and painful; yet the certain hope we have of this reward in the end, were sufficient to make it easy unto us, yea to make us cheerful and comfortable in it, and even to sing at our work, as Paul and Silas did, even at midnight, when they had been grievously scourged, and were then in a dungeon, and their feet fast in the stocks, as you shall read Acts 16.25. And what was it that made Moses not only willing to forsake the pleasures of sin, and all those wicked liberties and delights that worldly men dote so much upon, but to betake himself to the service of God, and join himself to the people of God, even then when they were in greatest affliction and reproach, yea to account their life a far more happy and comfortable life, then the life of any courtier, or of Pharaoh himself, but only this, that he had respect to the recompense of reward; as the Apostle telleth us, Hebr. 11.26. For this cause we faint not (saith the Apostle, 2 Cor. 4.16, 17.) but though our outward man perish, yet the inward man is renewed day by day (our delight in God's service, and in his holy law increaseth daily) for our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Rejoicing in hope (saith the Apostle, Rom. 12.12.) patient in tribulation. As though he should say, The hope of this reward is able not only to make you patient in any tribulation (how great soever it may be) but even comfortable and joyful in it also.

O that all this that we have heard, might (through God's gracious and mighty working with it) become effectual to make us all in love with God's service. O that we could count it our happiness and honor to be admitted into it, and think and say of it as David doth, Psal. 65.4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy house, and be one of thy household servants. And 116.16. O Lord truly I am thy servant, thy servant and the son of thine handmaid thou hast loosed my hands. As if he had said, I was a bondslave till I became thy servant; but thou hast brought me out of that bondage, and by making me thy servant hast loosed my bonds, and made me a free man. And then followeth, verse 17. I will offer unto thee the sacrifice of thanksgiving. As if he should say. I will praise thy name for this so long as I live.

Lecture XCII. On Psalm 51.6. June 24. 1628.

[ 3] IT followeth now that we proceed to the third and last point which I propounded to handle in this first part of the application, which concerneth those that refuse to serve God, and to be religious, and it is to show the dangerous estate that they are in that do so, to reprove and terrify all wicked men, specially such as live in the Church, and under the means of grace. We have heard in the handling of this third and last note of an upright heart, That if there be in a man but an unfeigned desire to be saved and to please God, he is accepted of God, he hath certainly truth of saving grace in him. That no man is rejected of God, no man shall perish, that hath in him a true desire to be saved and to please God. This point if it be well considered, is of great force to humble all natural men, to take all excuse from them, and to make them ashamed of themselves. For what goodness can there be in that man that hath not in him so much as a desire to be good? What can that man pretend why he should not be most justly condemned and cast into hell, that never had in him a true desire to be saved and to fly from the wrath to come? And surely thus it is with every wicked man that liveth in the Church, and under the means of grace; to that man I may boldly say, thou canst not repent nor leave thy sins, because thou dost not desire to repent and forsake thy sins; thou hast no grace because thou dost not desire grace; thou canst not believe, because thou dost not desire to believe; thou shalt perish everlastingly, because thou hast no true desire nor will to be saved. Wicked men are apt and ever have been blasphemously to impute all this wholly unto the Lord, and his will, to cast all upon God, and to say of their future estate, I shall do as it pleaseth God, if it be the will of God, and he have so decreed, I shall be saved, if it be otherwise how can I help it? And of their present estate, if God would give me the grace, I should be better then I am, and till then how should I mend? Thus did our first father plead for himself so soon as ever he was fallen from God. The woman (saith he, Gen. 3.12.) which thou gavest to be with me, she gave me of the tree, and I did eat. As if he had said, I may thank thee for that that I have done, If thou hadst not given me this woman, I had never sinned. And thus did the unprofitable servant plead for himself, Matth. 25.14. I know thou art an hard ma • , reaping where thou never sowedst. As though he had said, Exacting fruit of holiness and obedience where thou didst never bestow the seed of grace. And thus the Apostle bringeth in wicked men objecting against the Lord, Rom. 9 19. Why doth he yet find fault? for who hath resisted his will? As if he had said, How can I justly be blamed or punished for being as I am, if it be the will of God I shall be no better? How can I be said to be the cause of mine own damnation, when it is the decree and will of God that I should perish? But (as I told you) these are but the pleas and pretences of wicked men. These pleas will not hold. Certainly as God is not the cause of any man's sin, but himself as the Apostle teacheth us, I am. 1.13, 14. Let no man say (As if he had said, I know men are apt to say so, but it is folly and sin for a man to say) when he is tempted (or moved to any sin) I am tempted of God, for God cannot be tempted of evil, neither tempteth he any man; but every man is tempted when he is drawn away of his own lust, and enticed. So neither is God the cause of man's destruction but himself. It is the fruit of his own way, as the Holy Ghost speaketh, Pro. 1.31. And as of every temporal cross that befalleth a man in this life (of what kind soever it be) a man may justly smite himself upon the breast, and say to his own heart as the Lord speaketh, Ier. 2.17. Hast thou not procured this to thyself? He may truly say, Whatsoever hand, God, or man had in this evil that is befa • len me, I am sure I was the chief cause of it myself; so may it truly be said to every wicked man of his spiritual and eternal death and destruction, as the Lord speaketh to Israel, Hos. 13.9. O Israel thou hast destroyed thyself, but in me is thy help ; that is, though thou canst not save thyself nor work any goodness in thyself, that must come wholly from my mere grace ( By grace are ye saved, through faith (saith the Apostle, Ephes. 2.8) and that not of yourselves; it is the gift of God ) yet thou hast destroyed thyself, thou art thyself the cause why thou hast no grace, why thou canst not repent, nor leave thy gross sins, why thou canst not believe nor take any comfort in Christ, why thou shalt be damned and perish everlastingly. Yea how apt soever men are now to plead thus for themselves and to impute all unto God, there will come a day when (as the Apostle speaketh, Rom. 3.19.) every mouth shall be stopped, and all the world shall become guilty before God ; No man shall have any such thing to say for himself, but shall clear the Lord, he shall cry guilty and acknowledge himself to have been the only cause of his own destruction. The books shall be opened (as the Apostle speaketh, Revel. 20.12. the books of every man's conscience) and men shall be judged according to the things that are written in those books, according to their works. Every man's own book, his own conscience will plead for God against himself, at that day. At that day it will appear that not the Lord but every wicked man himself is the only cause of his own destruction; that he is not saved, because he had no desire nor will to be saved, he did not his endeavor nor what lay in him, to come to grace and salvation; that the Lord was not wanting to him this way but he was wanting to himself. In that day the Lord will say to every wicked man as he saith to Jerusalem, Matth. 22.37. O wretched man and woman how oft would I have gathered thee, but thou wouldst not? How oft would I have converted thee; what means of grace did I give unto thee; how often have I shown myself willing by such and such a Sermon, by such and such an affliction to have changed thy heart, but thou wouldst not? Certainly all wicked men perish willfully, they perish because they will perish, they have no desire to be saved. Why will ye die O house of Israel, saith the Lord, Ezek. 33.11? As if he had said Ye die because ye will die. Now that men do perish thus willfully, that they have no true desire nor will to be saved, appeareth evidently by these four things that may be observed in them.

First, They will use no means nor take any pains to escape damnation, to [ 1] obtain grace and to get to heaven, as they would do to escape any great danger they desire to avoid; or to obtain any good thing they desire to have. Salvation is far from the wicked (saith David, Psal. 119.155. how should they come by it?) for they kept not thy statutes. As if he had said, They will not use the means, nor labor to get it.

[ 2] Secondly, When they may have the means to bring them to grace and salvation without any labor or charge to them, they fl • ight and neglect them, they account them rather a burden and trouble then any benefit or blessing unto them, they show no desire to them, but say in their hearts to God as those wretches did of whom we read, Job 21.24. Depart from me, for we desire not the knowledge of thy ways.

[ 3] Thirdly, When the Lord doth sometimes by his Word, sometimes by his judgments force them to have some thoughts of heaven, some good motions and desires, they resist the spirit of God therein, as Stephen saith the Jews did, Acts 7.51. They hold the truth in unrighteousness, as the Apostle speaketh, Rom. 1.18. They violently withstand and oppose these good motions and will not yield to them.

[ 4] Fourthly and lastly, (which is the root of all the rest) They do in their hearts basely esteem of, and despise grace and salvation, and the means thereof, and prefer any trifle before them. And as it is said of Gallio the profane deputy, Act. 8.17. he cared for none of those things ; so may it be said of them, the matter of religion and of their salvation is the least of their care; when they have nothing else to do or think of, then they will think of heaven. So that as it is said of Esau that he despised his birth-right, Gen 25.34. because he sold it for one morsel of meat, for one meals meat, as the Apostle speaketh, Heb. 12.16. so may it be truly said of all wicked, that they despise grace and salvation because there be so many trifles that they prefer before it. And so the Holy Ghost expressly speaketh, Pro. 11.33. He that refuseth instruction despiseth his own soul. So that it is evident you see, that every wicked man is utterly inexcusable: he perisheth justly, because he perisheth willfully; he hath no desire at all, no will to be saved, but an utter averseness and unwillingness to go to heaven, or to walk in the way that leadeth thither.

Now if any man shall object against this and say, How can this be? seeing the spirit speaketh expressly in the holy Scriptures. 1. That man hath by nature no freedom of will to anything that is good but is dead in trespasses and sins as the Apostle speaketh, Ephes. 2.1. He cannot desire to have grace or to be saved, no more then a dead man can desire to live; nay he cannot accept of God's grace when it is offered, 1 Cor. 2.14. The natural man receiveth not the things of the spirit of God for they are foolishness unto him ; he cannot choose but be unwilling and averse from good things. 2. That the matter of man's salvation dependeth wholly, not upon the will of man but upon the will and free grace of God; as the Apostle speaketh, Rom. 9.16. It is not of him that willeth, nor of him that runneth (this matter dependeth neither upon the desire of man, nor upon any endeavor neither that he can use) but of God that showeth mercy. And verse 18. He hath mercy on whom he will have mercy, and whom he will, he hardeneth. And he worketh all things according to the counsel of his own will, saith the Apostle, Ephes. 1.11. 3. God's grace is irresistible and able to overcome and subdue this unwillingness and averseness that is in our nature. God is able of these stones to raise up children unto Abraham, as John the Baptist speaketh, Matth. 3.9. And that in these three respects it should seem that the wicked man is not the cause of his own destruction, but the Lord rather.

To this I answer, First. That the Lord is not the cause why man is by nature dead in trespasses and sins, but himself only: he killed himself, and deprived himself of this spiritual life, the Lord did it not; God requireth nothing of man, (for not doing whereof the condemneth him) but he made him well able to do it. God made man upright, saith the Holy Ghost, Eccl. 7.29. not the first man, but man indefinitely, mankind, God made man upright. And as in Adam all men were made upright, so in Adam all men voluntarily and unconstrainedly sinned, as the Apostle saith, Rom. 5.12. killed themselves, lost this spiritual life; So that even in this respect, that standeth good which you heard out of Hos. 13.9. O man, thou hast destroyed thyself.

Secondly, Though God be able to restore to every wicked man this spiritual life again, and to quicken him by his grace, yet is he not bound to do it, he doth no man wrong if he do it not. Is it not lawful for me (saith the Lord, Mat. 20.15.) to do what I will with mine own? Who hath first given to him (saith the Apostle, Rom. 11.35. who hath made God a debtor to him) and it shall be recompensed to him again?

Thirdly, Though every natural man be dead in trespasses and sins so as he can do nothing that is spiritually good and pleasing unto God, nothing that he can save himself by. Yet may every natural man do much more then he doth, to further his own salvation. He is not so dead but there is enough left in him to make him without excuse as the Apostle plainly teacheth, Rom. 1.20. He may do more then he doth to avoid damnation, he may do more then he doth to further his own salvation, and because he will not do what he may therefore he is inexcusable, therefore he is the cause of his own destruction. Why what can he do, will you say?

I answer, First, He hath power enough left in him by nature to curb and restrain himself from all gross sins, from drunkenness, and whoredom, and such like sins, yea and from haunting of lewd company that may draw him to such sins; he may forbear these things if he will; he hath enough left in him to make him able to live a civil and unblameable life. There is many a man that even by the strength of nature can truly say, as he said, Luk. 18.11. I thank God I am no extortioner, nor unjust (in my dealings with men) nor an adulterer.

Secondly, He hath enough left in him to make him able to do many good works, I mean works that are materially and morally good. He can (if he will) make restitution of that that he hath gotten unjustly, and do works of mercy also to the poor. Els would not Daniel 4.27. have spoken thus to such a man as Nebuchadnezzar was, Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor. And that which the young man saith of the outward observation of all the commandments of the second table, Matth. 19 20. All these things have I kept from my youth up ; that the Apostle speaketh even of many a Gentile, Rom. 2.14. The Gentiles do by nature the things contained in the law. And in the Church, many a man is even by the strength of nature able to say, not of the second table only but of the three latter commandments of the first table also (so far forth as the letter and external observation of them) all these have I kept.

Thirdly, He can (if he will) frequent the ministry of the Word, the plainest, and most powerful ministry and that constantly. When thou wert young (saith our Savior to Peter, John 21.18.) thou girdest thyself, and walkedst whither thou wouldest. So much freedom of will every man hath by nature, so much power (even by that general and common grace and assistance that God communicateth unto all men) that he may go to Church if he will; yea he may (if he will) ride or go many miles to a Sermon ordinarily as well as he may to an market so far. The Lord speaking of such as were no better then natural men telleth the Prophet, Ezek. 33.31. They come to thee as the people cometh, and they sit before thee as my people, and they hear thy words.

Fourthly, He may (if he will) so seriously mark and observe the Word that is preached unto him, and the judgments of God which he seeth and feeleth, as he may bring himself thereby unto legal repentance; even to such a sight and sense of his sin and of the wrath of God as may make his heart to quake and judge himself to be in a most miserable estate. Of them that were no more then natural men we do read, Esa. 58.3. that they did use in the time of God's judgments upon them, to fast and afflict their own souls. And of Ahab and Felix we read how by hearing the Word and observing what they heard they were wrought upon. Ahab 1 King. 21.27.29. rent his clothes, put sackcloth upon his flesh, fasted and humbled himself before God. And Felix ( Acts 24.25.) trembled exceedingly.

Fifthly and lastly, He may be able (out of this sense he hath of his own miserable estate) not only to desire the prayers of others, as Pharaoh did, Exod. 10.17. and Jeroboam, 1 King. 13.6. but even himself also to cry importunately and pray to God for mercy. So it is said of the mariners, Jonah 1. that in the extreme fear they were in through the apprehension of God's wrath they cried not only every man unto his God, verse 5. but unto the Lord also unto Jehovah, verse 14. So it is likewise said of Saul, Acts 9.11. Behold, he prayeth. When our Savior exhorteth the hypocritical Jews in an allegorical speech, to make their peace with God in time, while this life and the day of grace lasteth, Luke 12.58, 59. he maketh this preface to that exhortation, verse 57. Yea, and why even of yourselves judge ye not what is right? As if he had said, You have so much light and judgment in yourselves, even by nature, as to discern that that is fit and necessary to be done. Even by the light of nature a man may be able (out of the apprehension and sense of his own fearful condition) to desire reconciliation with God, and to cry earnestly for it.

Now if any man shall ask me; and what is all to the purpose that you say a natural man is able to do, seeing none of all this, is anything worth in the sight of God, or pleasing unto him? seeing there is no true goodness in any of this, that a natural man doth; Without faith it is impossible to please God, Hebrews 11.6.

I answer, First, That though this be so, yet I may say to the natural man that doth these things, that doth thus what in him lieth, as our Savior said to the Scribe, Mark 12.34. Thou art not far from the kingdom of God ; such a man is nearer to heaven then any other natural man in the world is.

Secondly, That though by doing all this that lieth in his power 1 he cannot deserve (neither ex condigno, nor ex congruo as the Papists speak) that God should save him or give him his grace (for God's grace is free, he worketh in men both to will and to do, of his own good pleasure, as the Apostle speaketh, Phil. 2.13.) 2 He can have no certain assurance when he hath done all this, that lieth in him to do that he shall find mercy with God (for there is no promise made to these things, All the promises of God are in Christ yea and Amen, as the Apostle speaketh, 2 Cor. 1.20. till a man be in Christ he hath no promise from God) yet may the natural man be greatly encouraged to do thus what lieth in him, to fly from the wrath to come, and to please God; and may conceive hope that by doing these things as well as he is able, God will be pleased (out of his infinite goodness) to show mercy on him. And these grounds he hath out of God's Word for his encouragement therein. 1. Because the Lord hath revealed himself in his Word to be so infinite in mercy and goodness, Exod. 34.7. and hath sworn, Ezek. 33.11. that he hath no pleasure in the death of the wicked. 2. Because God seeketh to the vilest sinner in the ministry of his word, 2 Cor. 5. • 0. and beseecheth him by us, that he would be reconciled unto God. Commandeth us to offer Christ to every wicked man that heareth us (upon condition that he will believe, and obey) and to proclaim a general pardon without excluding any. Preach the Gospel (saith he Mark 16.15.) to every creature. And what cause then hath such a man that hath gone thus far to doubt of finding mercy? 3. Because God hath been pleased (out of his infinite goodness) to show respect even to such poor stuff as natural men out of the strength of nature, have been able to do. Christ loved the young man, of whom we read, Mark 1 • .21. even for that morality that was in him. And God shown much respect even unto Ahab • humiliation. 1 Kings 21.29. and to Jehoahaz prayer, that in the sense of his misery he made, Jehoahaz besought the Lord (saith the story, 2 Kings 12.4.) and the Lord hearkened unto him ; and to that prayer which Saul out of his legal humiliation before his conversion did make unto him. Acts 9.11.

Thirdly and lastly. I may confidently affirm of all such, as do not their endeavor thus, and what in them lieth to escape damnation, and to be saved these three things. 1. That they are hereby made more inexcusable, and do more evidently declare themselves to be the causes of their own damnation. 2. That they make themselves worse and worse thereby, and more unable to repent. As the Apostle plainly reacheth, Rom 1. that the Gentiles by not making use of that light and freedom of will, and of that power that was in them by nature; because as he saith, verse 18. they held the truth in unrighteousness, and verse 21. when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, therefore verse 4. God gave them up to uncleanness through the lusts of th • ir own hearts. 3. That their damnation shall even for this, be far greater in hell, they shall become twofold more the children of hell, as our Savior speaketh, Matthew 23.15. This is plain by that Christ saith of Capernaum. Matthew 11. • 4. It shall be more tolerable for the land of S • dom, in the day of judgment, then for thee.

Lecture XCIII. On Psalm 51.6. Aug 5. 1628.

IT followeth now, that we proceed to the second branch of the application, which is for the comfort of all such as do unfeignedly fear God. For though it be the least part of them that hear us, that have need of comfort (the greatest part (alas) have more need to be humbled then comforted, yea they will be in danger to take hurt, by that which they shall hear spoken, for the comfort of God's people) yet are we bound in our ministry of all other our hearers, to have most respect to those few that are broken-hearted. This was the first and chief charge that was given to Christ (the chief pastor, 1 Peter. 5.4.) when he came to be a preacher. He hath sent me (saith he Esa. 61.1, 2.) to bind up the broken hearted, and to comfort all that mourn in Zion. And this was the first and chief charge that Christ gave to Peter, and so to all us his servants, and ministers, he chargeth him indeed to feed all his sheep, but the first and chief charge he giveth him, is concerning his lambs, the weakest and tenderest of his flock. If thou love me ( John. 21.15.) feed my lambs. He that prophesieth (saith the Apostle, 1 Cor. 14 3.) speaketh to edification, to exhortation, and to comfort. As if he had said, No man prophesieth, no man preacheth or divideth the word aright, if he omit this, if he do not apply his doctrine to the comfort of such as stand in need of it. Therefore when the Prophet Isaiah beginneth to speak of the ministry of the Gospel, he bringeth in the Lord giving this first of all in charge to his servants, and ministers, Isaiah 40.1, 2. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to Jerusalem. As if he had said. Whatsoever ye do else, neglect not this duty of your ministry.

Now of all the things that do deject the hearts of God's poor people, and cause them so to droop as they do, this is the principal, that they cannot be persuaded of the uprightness of their own hearts, they cannot be persuaded that they are any better then hypocrites. Yea, they are so far from finding any comfort in those signs of uprightness of heart, that I have given you out of God's word, that even from thence they are apt to conclude strongly against themselves, that all the goodness that is in them, is no better then hypocrisy. And I nothing doubt, but many of you while you have heard me speaking of them, have been apt to say within yourselves, alas, I can take no comfort in any of these signs and notes that the Scripture giveth of an upright heart, for I find no such thing in me. If these be the marks whereby the truth of the heart is to be known, woe be unto me, how far am I from truth of heart, what can I be but an hypocrite? For 1. The evil abstain from, and the good I do, I do it not in obedience to the word, that is not the only rule that I follow; but I make custom, and example my guide, rather then it; and for many things I do, I never inquire for warrant and direction from the word for them, I never say to mine own heart before I do them, as Luke 10.26 What is written in the law? how readest thou? What hath God in his word directed me to do in this case? 2. I do that I do, more out of a slavish fear of God's wrath, then out of any true love to God; and am like to those of whom the Lord speaketh, Job 41.25. by reason of breakings, they purify themselves. When my heart is broken with terrors, then am I careful to do well, but never else. 3. I do not that that I do in faith, out of a comfortable assurance of God's love to me in Christ. This could I never yet attain to. And without faith (I know and have learned, Heb. 11.6) it is impossible to please God. 4. God's grace, where it is in truth, is like to the leaven that leaveneth the whole lump, Matth. 13.33. it sanctifieth the whole man, the mind, conscience, memory, will, affections, thoughts, words, and actions. In such a one, all things are become new, as the Apostle speaketh, 2 Cor▪ 5.17. But alas, I can find no such total change in me, in some of these I can discern no work of God's grace at all. 5. He that hath an upright heart, will be universal in his obedience; he will obey the will of God in one thing as well as in another. And thus we have heard God describeth the uprightness of David's heart, 1 Kings 9.4. He walked in integrity of heart, and in uprightness, to do according to all that God commanded him. Now alas (saith the poor Christian) I cannot say it is so with me. Some commandments and duties I do indeed make conscience of, but others I neglect wonderfully. Some sins I hate and tremble at, but others I slip into ever and anon. 6. True grace is constant and durable; and no man is blessed, and in the state of grace, but he that feareth always, Proverbs 28.14. that doth righteousness at all times, Psal. 106.3. But alas, the goodness that is in me, is like the morning dew ; as the Prophet speaketh, Hosea 6.4. there is no constancy nor durableness in it. I am extremely inconstant in good things, and cannot continue in a good temper and disposition of my soul for any time, 7. Lastly. No man hath truth of grace, that contenteth himself with this, that he abstaineth from evil, and doth good, unless his care be to do all this in the right manner, unless he do it to the Lord, that is, with an intent to please and honor him. Whatsoever ye do (saith the Apostle, Coloss. 3.23.) do it as unto the Lord, unless he do it with his heart, and spirit, and not with the outward man only, and can say with the Apostle, Rom. 1.9. I serve God with my spirit, unless he do it in humility, and can discern cause to be humbled, even in his best actions. Behold (saith the Prophet, Hab. 2.4.) his soul which is lifted up, is not upright in him. Now though I do good things sometimes, yet do I never anything in that manner that I should. For 1. The end that I aim at, is not so much to please the Lord, and to honor him, but I have by respects to myself in everything that I do. 2. The good things I do, I do without any affection, and use to offer dead sacrifices unto God. 3. I do not walk humbly with my God, but if I do anything in any measure well, I am ready (at the least secretly) to glory and to pride myself in it. In a word, all the signs of sincerity mentioned in the word of God, make against me, and are unto me as so many signs and evidences of the falsehood, and hypocrisy of mine own heart. These are the usual complaints of the best of God's people, and there is no temptation wherewith they use to be more troubled, both in life and in death then with this, that there is no truth of grace in them, they are no better then hypocrites.

Now I have three things to say for the comfort of these poor souls, and in [ 1] answer to this first and main objection that they make against themselves.

First. Admit all this be true that thou sayest against thyself, this will prove indeed, that there is hypocrisy in thee, yea and much hypocrisy too it may be; but this will not prove that thou art an hypocrite. It is not the having of hypocrisy, or of any other wicked corruption in a man, that maketh him to deserve the name of an hypocrite, or of a wicked man, but the reigning of hypocrisy and wickedness in him. No man doubteth but Moses, Samuel, Job, and all the holiest men that ever were, had wickedness in them; (For who could ever say, as it is Prov. 20.9. I have made my heart clean, I am pure from my sin. ) And yet to say, that either Moses, or Samuel, or Job were wicked men, were to open our mouths in blasphemy against them that dwell in heaven, as the spirit speaketh, Revel. 13.6. So that a man may have sin in him, and as other sins, so hypocrisy, and much hypocrisy too, and yet be in the state of grace for all that, so long as it reigneth not in him. That which the Apostle saith of sin in general (1 John 1.8.) may be said of this sin in particular. If we (the best of the Apostles or Saints of God) say, we have no hypocrisy in us, we deceive ourselves, and there is no truth in us. How oft shall you find Master Bradford, and other of the holy Martyrs, complain to God of their hypocrisy, and crave pardon for it. And certainly David would not have cried unto God, as he doth, Psalm. 119.80. Let my heart be sound in thy statutes, that I be not ashamed ; if he had not felt himself subject to unsoundnes; and to hyprocrisie, and much troubled with it. I know our Savior, John. 1.47. describeth the true Israelite to be one in whom is no guile ; and David the justified man, the man to whom the Lord imputeth no sin. Psalm. 32.2. to be one in whose spirit there is no guile. But these places are no otherwise to be understood, then that of David, when speaking of godly men he saith, Psalm. 119.3. They do no iniquity ; and that of the Apostle, 1 John 3 9. Whosoever in borne of God, doth not commit sin, nay he cannot sin, because he is borne of God. Was there ever godly man, of whom it could be truly said, that he did no iniquity, that he did commit no sin? No verily. But this is the meaning of the holy Ghost in those phrases, he that is regenerate, doth not commit any iniquity, nor can do it ordinarily, and willingly, with the full sway of his soul, or in that manner as the unregenerate man doth, so he that is justified and sanctified, hath no guile, that is, no reigning hypocrisy in him. So this is the first thing I have to say for thy comfort, though by this which thou objectest against thyself, it may appear there is hypocrisy in thy heart, yet will it not follow from thence, that thou art an hypocrite, thou mayest be in the state of grace, and the dear child of God for all that.

Secondly. By this it is evident, that though there be hypocrisy in thy heart, [ 2] yet it reigneth not in thee, thou art no hypocrite; because thou discernest thine own hypocrisy, thou feelest it, and art so troubled with it. It is not corruption, but grace, that maketh a man able to discern his corruption, specially so hidden and secret a corruption as hypocrisy is. There be thousands in the world, that are indeed in that state that thou suspectest thyself to be in, that are hypocrites indeed, and they discern no such thing in themselves, they think passing well of their own estate. But what speak I of others? Thou thyself when thou wer • an hypocrite indeed, and hadst both this and many other vile corruptions reigning in thee, perceivedst them not, wert never troubled with them. Ye were once darkness (saith he Eph. 5.8.) but now ye are light in the Lord. While we were in the state of nature (which the Apostle calleth darkness) we saw not a deal of naughtiness and corruption, which now we discern in ourselves. This discerning of our secret corruptions, is a blessed sign, we are no longer darkness, but light in the Lord. All things that are reproved (saith he▪ Ephes. 5.13. 〈 in non-Latin alphabet 〉 all things whereof we are convinced in ourselves, that they are sins) are made manifest by the light, for whatsoever doth make manifest, is light. Before we had saving grace wrought in us, we were dead in trespasses and sins, as the Apostle speaketh, Ephesians 2.1. and the dead man we know discerneth not, nor hath any feeling of his own estate, sense is a sign of a living, not of a dead man. This the holy Ghost expresseth by a different phrase he useth, when he speaketh of the sinfulness of the natural, and of the regenerate man. Of the natural man he saith, he is in the flesh, Rom. 8 8. he is in his sins. 1 Cor. 15.17 he is in the bond of iniquity, and in the gall of bitterness, Acts 8.23. plunged over head and ears in sin. But of the regenerate man he saith, Rom. 8.9. he is not in the flesh, but in the spirit ; sin dwelleth in him, Rom. 7.17. While a man is in the water, though he have as much water upon him as would fill many hogs-heads or tuns, he feeleth not the weight of it, it is no burden to him at all; but let him be out of the water, four or five gallons of water will be a burden unto him. This therefore is a blessed sign thou art no longer in thy sins (though much sin be in thee) thou art not in the state of nature, under the reign or dominion of thy hypocrisy or any other sin, because thou dost discern and feel it to be a burden unto thee.

[ 3] The third and last thing I have to say for thy comfort and help against this temptation, is this, that though thou can take no comfort at all in any of those other notes and signs of an upright heart, that have been mentioned and handled before, yet in this last thou mayest. Thou canst find thus much in thyself (that notwithstanding all that hypocrisy that is in thee, notwithstanding all other thy frailties, and failings) yet thou dost in thy mind allow, and consent to the law and word of God in all things; the constant desire, purpose, and endeavor of thy heart, is to please God, and to do his will. And if thou hast but thus much in thee, certainly (as thou hast heard it proved sufficiently out of God's word, in the handling of this point) thine heart is upright, and thou art no hypocrite, thou art a true Israelite in whom is no guile.

But thou wilt object against this, and say. How can this be? Can he that wanteth all the rest of the notes of uprightness, take comfort in this? How are they then given for signs and notes of uprightness, if he that wanteth them all may have an upright heart nevertheless?

To this I answer, That if it were possible for him that wanteth all the other signs of an upright heart, to have in him this only and no more, he could certainly take no comfort in this. But that is not possible; he that hath this in him, hath all the rest also in some measure. And I may boldly say to everyone of you, that hath this in him (whatsoever thou thinkest or sayest of thyself) thou hast in thyself everyone of those signs of uprightness, which thou hast heard delivered unto thee out of the word of God. This 1. I will declare and explain unto you by instancing in everyone of them particularly. 2. I will confirm it unto you.

For the first. 1. Thou dost make the word of God, the only rule of [ 1] thy religion, and of thy life, because both in thy mind and judgment, thou approvest of this rule, and disallowest all other, and thou dost also in thy will choose and desire to be guided by it, and by nothing else, thou endeavourest to follow the direction of it in all things. 2. Thou dost eschew evil and do good, rather out of love to God, then out of slavish fear, because as thou knowest thou shouldst do so, so thou consentest in thy mind to this that thou oughtest to do so, and thou dost also unfeignedly desire and endeavor and strive to do so. 3. Thou hast true justifying faith, and assurance of God's favor in Christ, because thou dost in thy mind consent to the promise of the Gospel, and dost also unfeignedly desire, and endeavor to believe, and thirstest after nothing so much as the favor of God in Christ. 4. Thou hast a total change wrought in thee by the spirit of God, because as thou dost in thy judgment consent to the word in this that it ought to be so, and is so in all that are truly regenerated, so thou dost in thy will unfeignedly desire, and endeavor to be sanctified throughout, 5. Thy obedience to God, is universal in one thing as well as in another, because thou dost in thy mind approve of every commandment of God, and dost not allow thyself in any sin, and thou dost also in thy will, unfeignedly desire, and endeavor to forsake every sin, and to do everything that God hath commanded thee. 6. The goodness that is in thee, is durable, and not temporary, because thou dost in thy mind constantly approve of every good thing, and constantly disallow of everything that is evil, and thou dost also in thy will, unfeignedly desire, and endeavor to 〈◊〉 constant in good things. 7. Lastly. Thou not only dost good things, but thou also dost them in the right manner, because as thou dost in thy mind consent to the word in this, that it ought to be so, so thou dost in thy will unfeignedly desire, and endeavor 1. to do them, to that end only that thou mayest please, and honor God thereby, without all by respects to thyself; 2. to serve God in them with thy spirit and affection, and not with the outward man only; 3. to be humbled for the blemishes and imperfections that cleave unto them.

See now the proof of all this in three points.

First. In the comfort that God's best servants have taken in this against all [ 2] their defects and failings, when they have found that their mind and will hath [ 1] been set to please God in all things. Three notable examples we have for this.

The first is David's, who when he had said, Psal. 119.4. Thou hast commanded [ 1] us to keep thy precepts diligently ; He breaketh forth in the next words, verse 5. into an expression of his unfeigned, and vehement desire to do so. Oh that my ways were directed to keep thy statutes. As if he had said, ô that I could in all my ways walk precisely, and keep thy precepts diligently. And then in the next words he answereth, and satisfieth his own soul in this manner. Then shall I not be ashamed, when I have respect unto all thy commandments. As if he should say. Though I cannot keep thy precepts diligently as I ought, yet if I have respect unto them all, make conscience of everyone of them, allow and consent to them in my mind, desire unfeignedly, and endeavor to keep them, I know I shall never be ashamed, nor disappointed of that hope and comfort that I have in [ 2] thee. The second example is Nehemiah, who even in his prayer unto God, [ 3] found comfort in this, Neh. 1.11. that he desired to fear God's name. The third example is the Apostle Paul's, who desiring the prayers of God's people for himself, Heb. 13.18. mentioneth this for their encouragement therein, and for his own comfort, that he had a good conscience in all things, desiring to live honestly, 〈 in non-Latin alphabet 〉 . And again, Rom. 7. he professeth verse 20 It is no more • that do it, he did not transgress God's law. Why so▪ Because (as he saith ver. 15) he did not in his mind allow himself in any evil, that which I do, I allow not. And because whatsoever evil he did, was against his will, verse 16 I do that which I would not, And verse 19. The evil which I would not, that I do. and verse 15. What I hate that do I. So on the other side, he professeth verse 25. that he himself did serve the law of God, he kept God's law. How could that be, when he confesseth verse. 18. that he found no ability in himself to perform that which is good? Yes he telleth us how he kept the law for all that Because 1. in his mind he did consent to the law, that it is good, verse 16. and verse 12. The law is holy, and the commandment is holy and just, and good, and verse 25. With the mind I myself serve the law of God. 2 In his will he did desire to obey God in every commandment, To will is present with me, saith he, ver. 18. and ver. 19. The good that I would, I do not ; and verse 21. When I would do good, evil is present. Certainly these holy men would never have made such mention of the goodness of their minds, and desires, if they had not held this a certain evidence that they were in the state of grace; if they had not believed that no sin shall be imputed to us, which we do not allow ourselves in, and which we commit against the desire and purpose of our hearts; if they had not believed, that that man hath truth of grace in him, that doth unfeignedly desire grace; he doth truly believe; that doth thus desire to believe; he doth truly repent, that thus desireth to repent; he doth obey God in all things, and lead an holy life, that doth thus unfeignedly desire to do so.

[ 2] But see a second proof of this in the sentence and testimony that God in his word hath given of such men. Of this sort I will allege but two only. The first, is that of the Apostle, 2 Cor. 8.12. If there be first a willing mind, a man is accepted ; it is 〈 in non-Latin alphabet 〉 . If a man have a mind unfeignedly willing to do good, he is accepted of God; and that that is said of doing good, may be said likewise of believing, of repenting, and of every other grace, if a man have a mind unfeignedly willing, and desirous to believe, to repent, to love, and fear God, he is accepted of God. And how could he be accepted of God, if he had not these graces in him indeed. The second testimony is that which our Savior giveth, Matth. 5.6. Blessed are they which do hunger and thirst after righteousness. And how could they be blessed that hunger after righteousness, if they be not righteous? how could he that hungereth after faith, or any other saving grace be a blessed man, • f this unfeigned desire were not a certain evidence that there is truth of saving faith, and grace in that man?

[ 3] The third and last proof is taken from the reasons and grounds of this, and those are two.

[ 1] First. Because this unfeigned desire of grace, cannot grow from nature (seeing while we were in the state of nature, we were like to him which had a spirit of an unclean Devil, who cried out with a loud voice, saying, Let us alone, what have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee, who thou art, the Holy one of God. ( Luk 4.34) but is the work of God's sanctifying spirit. It is God that worketh in us (saith the Apostle, Phil. 2. • 3) to will as well as to do, and that of his good pleasure, his 〈 in non-Latin alphabet 〉 his special favor and love.

Secondly. This is a special part of that purchase that Christ hath made [ 2] for us. That whereas in the first covenant that God made with man, no obedience pleased him, but an exact doing, of whatsoever he commanded, and the sentence of the law ra • ne thus, Galatians 3 10. Cursed is everyone that continueth not in all things that are written in the book of the law, to do them. Christ by performing in his own person this exact obedience to the law for us, hath procured that our poor and imperfect obedience, (which standeth more in an unfeigned desire and endeavor, to do the will of God, then in any performance we are able to make) should be acceptable unto him; as the Apostle saith, 1 Pet. 2.5.

Yet is there a third objection that these poor souls are apt to make against themselves; and my desire is to give them as full satisfaction in all their doubts, as I can. I grant all this (saith one) that if I had a true and unfeigned desire of grace, then I had truth of grace in me indeed; I had all the signs of uprightness in me, if I did indeed unfeignedly desire them. But alas, the good desires that seem to be in me, are most hypocritical and unsound. If I did unfeignedly, and with a good and upright heart desire grace, I could not be so void of grace as I am. For the Lord hath promised to fulfill the desires of them that fear him. Psalm 145.19. He filleth the hungry with good things. Luke 1.53.

To this I answer. Take heed of denying the work of God's grace in thyself. It is an high degree of unthankfulness to do so. But take these for certain evidences, that the desire of thy heart is right.

First. Thou esteemest more of the favor of God, and of his grace, then of anything else in the world, and canst say with David, Psalm 4.6. I would joy [ 1] more in the light of thy countenance, then ever worldling, or Epicure did in his wealth or pleasure.

Secondly, Thou allowest not thyself, but strivest against every sin and [ 2] corruption thou findest in thyself, and feelest in thyself that blessed combat that Paul speaketh of, Galath. 5.17. The spirit lusteth against the flesh.

Thirdly. Thou seekest by prayer and all other good means, to get more grace, and criest with that poor man, Mark 9.24. Lord help mine unbelief. Lord help my impenitency, my worldliness, &c. Yea even when thou hast hardest conceit against thyself, that thou art but an hypocrite, but a castaway, yet thou criest, and prayest still to God for grace as David did, Psalm 31.22.

Fourthly and lastly. Thou mournest and grievest unfeignedly, that thou [ 4] hast no more faith, no more grace. Thou dost as that poor man, Mark 9.24. he cried out of his infidelity, and watered his prayers with his tears. He said with tears, Lord help my unbelief. Certainly this lamenting after the Lord as they did. 1 Samuel 7.2. is a certain sign thou art in the state of grace. None but the children of the Bride-chamber can thus mourn when they miss the Bridegroom, as our Savior speaketh, Matth. 9.15. Certainly thou art in a blessed state that canst thus mourn; for so saith the truth it self, Matth. 5.4. Blessed are they that mourn (for the poverty of their spirits he meaneth) for they shall be comforted.

Lecture XCIIII. On Psalm 51.6. August 12. 1628.

IT followeth now that we proceed to the second and last use of the Doctrine, and that is for exhortation to stir us all up, to seek above all things for this uprightness a • d truth of heart, which God so much delighteth in, if we want it, and to make much of it to maintain to strengthen and increase it, if by the mercy of God, we have already attained unto it. Now for the better enforcing of this so necessary an exhortation, I will first give you some Motives that may persuade us to labor for this soundness, and uprightness of heart; secondly, I will show you the means whereby it may be obtained.

And for Motives I will not stand upon them that were brought in the handling of the Doctrine; that is to say 1 That God cannot be pleased with shows of goodness, he looketh for truth of heart, in every service we do unto him, that is, that that he desireth, and delighteth in. 2 That this is all in all with God; he valueth us and all our actions according to this; he esteemeth highly of the smallest measure of grace, and will bear with many frailties where he seeth this; yea he counteth him a perfect man, and one that hath as much as he requireth of him, if he have an upright heart. 3 On the other side he cannot abide, that we should halt or double with him, he taketh nothing we do in good part, if our hearts be not upright. These are certainly most effectual motives, if we could consider them well, and weigh them in our minds to make us afraid of resting in shows of goodness, and to make us labor for uprightness, and truth of heart. But to these I will add the consideration of the promises God hath made in his Word; not so much to any good work that any of his servants can do, as to the uprightness of their hearts in doing of it; not so much to any other grace, as to truth of heart; nor to the measure and quantity of any saving grace so much as to the truth and sincerity of it.

See this first in general promises that God hath made unto this. Truly God is good to Israel (saith the Prophet, Psal. 73.1. Who meaneth he by Israel? That he telleth you in the next words, the same which Christ doth, John 1.47.) even to them that are pure in heart. As if he had said, How ever God may be thought in his providence to neglect the ways of men, and the worst men seem to prosper most, and the best to be most miserable in this world (for that was the temptation he had struggled withal, and out of which now he had recovered himself) yet I am sure of this, God is, and will be good to all them that have true and upright hearts. So Psal. 125.4. Do good, O Lord, unto those that be good. And who are they? And to those that are true and upright in their hearts, saith he. As if he had said, Whatsoever their weaknesses and frailties be, yet if they be true in their hearts, they are good men, God will certainly be good unto them (for that prophetical prayer is in the nature of a promise) he will do them good. And Psal. 18.25. With an upright man, thou wilt show thyself upright. As if he had said, To him that is in his heart true to thee, thou wilt show thyself (so as himself and others also shall perceive it) true to him, thou wilt be as good as thy word, thou wilt make good thy promise unto him. Thus we see in general God will be good to all them, that are upright in heart. If thy heart be upright, though thou be never so weak in grace, though thou have many infirmities and strong corruptions in thee yet if no hypocrisy reign in thy heart, if thy heart be true to God, certainly thou shalt find God will be good and gracious unto thee.

But how or wherein will he be so good unto them, that are upright in heart?

This you shall see in the particular promises he hath made unto them.

First, Concerning corporal and earthly blessings, he hath promised to be [ 1] good to them four ways. First, In their habitations and families, Pro. 14.11. [ 1] The tabernacle of the upright shall flourish. If thy heart be upright God's secret shall be upon thy tabernacle as Job speaketh, Job 29.4. His secret providence shall protect and prosper thee in it. Secondly, He hath promised to be good [ 2] to them in their children and posterity, Psal. 112.2. The generation of the upright shall be blessed. All thy care is for thy children; the best way thou canst take to provide well for them is this, be thou upright in heart, yea the greater thy cares are that way, the more careful be thou to walk uprightly with God, and he will take that care upon him; the generation of the upright shall be blessed. Thirdly, He will be good to them in all other the comforts of this life, Psal. [ 3] 84.11. No good thing will he withhold from them that walk uprightly. Be thou upright in heart, and if wealth be good for thee, thou shalt have wealth; and if health be good for thee, thou shalt have health; and if credit be good for thee, thou shalt have credit, No good thing will he withhold from them that walk uprightly. Fourthly, He will be thus good unto them, even in times of [ 4] common calamity and combustion; even when he is in greatest fury against the world and the places that they live in, yet even then he will be in a special sort, careful of and good unto them that are upright in heart. They shall not be ashamed in the evil time (saith the Prophet, Psal. 37.19.) and in the days of famine they shall be satisfied. Thou tremblest at the thought and consideration of those evil times, that approach so fast towards us and our nation, labor thou for an upright heart and thou shalt find God will be good to thee, even when the worst times shall come. Thou hast no such way to prepare and arm thyself against the expectation and fear of evil times, as to look to thy heart, to make sure that that be found and upright. The Lord is a sun and shield (saith the Prophet, Ps. 84.11. but mark what followeth in the latter end of that verse as I told you even now) no good thing will he withhold from them that walk uprightly. If he see that to be good for thee he will be a shield to thee when the evil day shall come, In the time of trouble he will hide thee in his pavilion, as David speaketh, Ps. 27.5. When a thousand shall fall at thy side, and ten thousand and at thy right hand (as the Prophet speaketh, Ps 91.7.) he can so hide thee that the judgment shall not touch thee. Thus he did hide diverse when he sent his destroying Angel to smite the city and other parts of the land with the pestilence, and thus he can hide thee when he shall send his destroying Angel to smite our land with the bloody sword, if it please him; Nay thus he will hide thee if he shall see that good for thee, he will be a shield unto thee, Pro. 2.7. He is a buckler to them that walk uprightly. But if he will not be a shield he will certainly be a sun unto thee, he will be a comforter to thee in that day. Unto the upright there ariseth light in the darkness, saith the Prophet, Psal. 112.4. As when there was palpable darkness in all the land of Egypt, all the children of Israel had light in their dwellings, Exod. 10.23. So in times of greatest misery and perplexity that shall come upon the land, certainly God will be a sun to them that walk uprightly; to the upright there shall arise light in darkness ; they shall find comfort in God even in that day, yea more then, then ever before. Thus you have seen how God will do good to them, that are upright in heart in outward things.

But that is not all, he will be better to them then so, he will do good to them [ 2] also in spiritual things. Three special blessings of this kind he hath promised them.

First, Such shall never fall away nor loose his favor and grace. O continue [ 1] thy loving kindness (saith the Prophet, Psal. 36.10. and a prophetical prayer hath the nature of a promise as I told you before) unto them that know thee, and thy righteousness to the upright in heart. And Psal. 112.6. Surely he shall not be moved forever. Thou art oft much disquieted with the fear of this, that thou shalt never be able to hold out to the end; thou fearest that thou mayest fall, that thou shalt fall before thou diest; labor to be upright in heart, and God will continue his loving kindness unto thee, he will love thee to the end, surely thou shalt never be moved. Though the seed was lost upon all the other three sorts of hearers, though they all fell away and lost those beginnings of grace they had received, yet he that had an honest and good heart (as our Savior speaketh, Luke 8.15) he kept it. If thy heart be not • ound thou that makest profession of the truth with greatest forwardness and zeal, mayest become a Papist before thou diest and a persecutor of that truth which thou now professest; and thou that seemest to be most reformed and sanctified in thy life, mayest prove a most profane and debaushed man. The Prophet speaking of those Israelites that perished in the wilderness, who though they had made a most zealous profession, as you may read, Deut. 5.27. Speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it, and do it ; yet afterward became some of them gross Idolaters, some of them beastly adulterers; the Prophet I say giveth the reason of this, Psal. 78.37. why they were not more steadfast in his covenant ; for their heart (saith he) was not right with him ; and verse 8. They were a generation that set not their heart aright, and whose spirit was not steadfast with God : even then when they made the best shows, their heart was never right. Thou canst not be sure to be preserved from any sin (how foul soever it be, and how much soever thy heart seemeth now to abhor it) pay thou shalt be sure to fall fearfully one way or other, if thy heart be not upright, 2 Chron. 12.14. He did evil, because he prepared not his heart, to seek the Lord ; that was the cause of all Rehoboams lewdness, he professed the true religion and made excellent shows of goodness for three years, 2 Chron. 11.17. but he fell fearfully, he had no care of his heart, his heart was never right. The Apple that is rotten at the Core, though it seem never so beautiful, will quickly putrefy; and so will every professor that is unsound at the heart. But if thy heart be upright, fear not, certainly thou shalt hold out, and persevere to the end.

[ 2] Secondly, Such as are upright in heart shall have strength given them of God to endure any trial he shall be pleased to bring them unto. The eyes of the Lord (saith the Prophet, Hanani, 2 Chron. 16.9.) run to and fro throughout the whole earth to show himself strong in the behalf of them, whose heart is perfect towards him. When thou thinkest of the fiery trial that all God's people may be brought unto thou tremblest much and fearest that so weak a wretch as thou art shall never be able to endure it. But look thou to thy heart, that that be upright and sound and certainly though thou be so weak, God will show himself strong in thee when that trial shall come. What a measure of strength and courage shall we find in the book of Martyrs that a number of weak and simple women and children did show in the time of that fiery trial? More a great deal (it is to be feared) then would be found now if the like trial should come. We have much more knowledge now then they had, but they had better hearts then we have. Fear not thine own weakness, if thy heart be upright. For as it is not any strength that is in thee that can make thee stand in such a trial, In his own might shall no man be strong, saith Anna in her song, 1 Sam. 2.9. if ever we be strong at such a time, it must be in the Lord only and in the power of his might, as the Apostle speaketh, Ephes. 6.10. so the sense we have of our own weakness, is no hindrance to the Lord's strengthening of us but a furtherance unto it rather, His power is made perfect in weakness, 2 Cor. 12.9. As if he had said, it useth to show it self most, in them that have most sense of their own weakness. Out of weakness (saith the Apostle of the Martyrs in the time of Antiochus, Hebrews 11.34.) they were made strong.

Thirdly, and lastly, Such as are upright in heart shall be sure to have a comfortable [ 3] issue and a joyful deliverance out of all their temptations. Mark the perfect man (saith David▪ Ps 3 • .37) and behold the upright, for the end of that man is peace. Thou art oft subject to grievous temptations and spiritual desertions that maketh thy life wearisome and burdensome unto thee. Thy well-be • oved is gone, thou hast no sense of God's favor. Thou art apt to say with Zion, Esa 49.14. The Lord hath forsaken me, Thou art troubled with strong and fearful temptations unto desperation. Well for all this, if thy heart be upright (though thou perceive it not) nay if ever it were upright, certainly they shall end in joy. Mark the perfect man, and behold the upright, (As if he had said, It is our great sin that we observe no better the manifold examples and experiments God giveth us of this) for the end of that man is peace. Yea proportionable to the measure of thy desertion and discomfort, shall thy joy be in the end. According to the comparison the Lord useth in this case, Ps. 7.11. Light is sown for the righteous; and gladness for the upright in heart. And 126.5. They that sow in tears, shall reap in joy. Proportionable to the seed • esse of their sorrow, shall the harvest and crop of their joy be.

Now then (to conclude all that I have said of these motives) seeing there be so many promises made, so many excellent privileges belonging to them that are upright in heart, let us not any longer content ourselves with shows of goodness, with professing, and thinking we are Christians, we fear God, we serve him; But let us be ashamed of, and bewail, and strive against our hypocrisy and our halting with God; Let us labor to attain to that uprightness of heart, which we have heard at large described to us out of God's Word, and which the Lord our God so much delighteth in.

And for our help herein I will show you some of the principal means which God hath in his Word directed us to use, for the obtaining of it. And I will pass over them as briefly as I can.

First, It is not possible for a man to have an upright heart, till his heart have first been truly humbled for sin. Behold (saith the Prophet, Hab. 2.4.) his soul which is listed up, is not upright in him. It must be humbled before it can be upright. As when a bell is cracked, it can never be mended, till it have been first broken in pieces, and melted, and cast a new; so before the heart of man that is so full of cracks and unsoundness can be made sound and whole, it must first be broken. David could not rid himself of that guile that was in his heart, till he took this course, till with an humbled soul he did acknowledge against himself his wickedness to the Lord, as is plain, Psal. 32.2-5.

Secondly, He that would have an upright heart must labor for a true faith, for assurance of God's fatherly love to him in Christ. Let us draw near (saith the Apostle, Heb. 10.22.) with a true heart, in full assurance of saith. For it is faith only that purifieth the heart (as the Apostle speaketh, Acts 15.9.) as from all other corruptions, so from that falsehood and hypocrisy that is in it, by nature. When David had professed, Psal. 16. • . that he had walked in his integrity ; he nameth this to be the cause of it, and the means whereby he was brought unto and preserved in this integrity, verse 3. For thy loving kindness is before mine eyes; when we once know that the service we do is unto our father that hath so dearly loved us this will make us serve him heartily and unseignedly.

Thirdly, He that would have, and keep an upright heart must take heed of living in any known sin, of doing anything against his conscience. Keep thy servant from presumptuous sins (saith David, Psal. 19.13.) let them not have dominion over me, then shall I be upright. The end of the commandment is love (saith the Apostle, 1 Tim. 1.5.) out of a pure heart, and a good conscience. Purity and truth of heart, can never be had or preserved without a good conscience.

Fourthly, He that would have an upright heart must think oft of this and keep it in his mind that God's eye is upon him wheresoever he is, and whatsoever he goeth about. This the Lord himself prescribeth unto Abraham, Gen. 17.1. as a mean to breed and preserve uprightness of heart in him. Walk before me (saith he) and be thou upright. By this means Paul kept his heart upright in his ministry (and so may we do now) from seeking his own praise or advantage, or the humouring of men. As of sincerity (saith he, 2 Cor. 2.17.) as of God, in the sight of God, so speak we in Christ. By this means Noah kept himself upright in a most corrupt age (and so may we do now, as bad as the times are) Noah was a just man (saith the Holy Ghost, Gen. 6 9.) and upright in his generations, Noah walked with God. He looked not to the practice of men, but set the Lord always before him, and walked as in his sight and presence, and that kept him upright. By this means the Church and people of God, kept themselves upright in times of extreme trouble and persecution (and so may we do when the like times shall come upon us) All this is come upon us (say they, Psal 44.17, 18.) even all that they had mentioned in eight verses before) yet have we not forgotten thee, neither have we dealt falsely in thy covenant, our heart is not turned back. Why, What was it that kept them from halting with God in such a time as that was? That they tell us, verse 21. even the consideration of this tha • they could not hide themselves from God, they were ever in his eye, Shall not God search this out? (say they) for he knoweth the secrets of the heart. Certainly a secret Atheism that lodgeth in our breasts whereby either we believe not, or remember not, that God's eye is upon us, is a chief cause (as of all other foul sins; according to that, Ezek. 9.9. The land is full of blood and the city full of perverseness: for they say, the Lord hath forsaken the earth, and the Lord seeth not ; so is it a chief cause) of all that falsehood and hypocrisy that is in our hearts.

Fifthly and lastly, He that would have an upright heart must diligently observe the falsehood and hypocrisy of his own heart, how apt it is to halt and dissemble with God in every service he doth unto him; and out of an humbled soul for it, complain much to God of it, and beg help of him against it. By this means David here laboreth to get an upright heart; he complaineth to God in this verse of the want of that truth in the inward parts, which God so much delighteth in (for as we have heard, he speaketh of that here for the aggravation of his sin) and then he beggeth of God help against this falsehood of his heart, verse 10. Create in me a • lean heart, ô God, and renew a right spirit within me. And so doth he likewise, Psal. 119.80. Let my heart be sound in thy statutes, that I be not ashamed. As if he had said, O Lord give me a sound heart. And certainly one chief cause why hypocrisy so much prevaileth that increaseth in our hearts, is, because we observe it no more, nor take ourselves with it, we feel it no burden, nor trouble to us, we complain not more to God of it, nor cry more earnestly to him, for help against it. We have not, because we ask not, as the Apostle speaketh in another case, I am. 4.2.

Lecture XCV. On Psalm LI. 6. August XIX. MDCXXVIII.

W E have already heard that David suing unto God for mercy in the pardon of those heinous sins he had fallen into, doth make humble confession of his sin and accuse himself before God for it; not only in gross and general, ver. 3. but more fully in the three verses following. For 1. He acknowledgeth his sin in particular, that very sin that Nathan had charged him with, ver. 4. I have done this evil in thy sight. 2. He aggravateth his sin by four arguments; that is to say, 1. From the consideration of the person against whom he had sinned, verse 4. Against thee, thee only have I sinned, and done this evil in thy sight. 2. From the consideration of the fountain and root from whence this his sin did spring, even his vile and cursed nature, ver. 5. Behold I was borne in iniquity, and in sin did my mother conceive me. 3. From the consideration of that delight the Lord taketh in the truth and uprightness of the heart, which he found his corrupt heart so far from specially in the committing of these foul sins, in the beginning of this sixth verse, Behold thou desirest truth in the inward parts. 4. Lastly, From the consideration of that truth of saving grace which God had wrought in him before he fell into these sins; in these last words of the sixth verse, And in the hidden part, thou hadst made me to know wisdom. For so I read the words. 1. Because the original will bear this sense as well as the other; as might be shown by many other places of Scripture (where words of the future tense are put for the preter-perfect tense) and as appeareth by the judgment of the most and best interpreters (that is to say, the Septuagint, the vulgar latin, Pagin, Vatablus, Tremellius, Calvin, Bucer, the Geneva translators) who all understand the words to be meant of the time past, not of the present or future time. 2. Because this sense doth best agree with the scope of the place; for David doth yet continue in the aggravation of his sin, and in professing his humiliation, and sorrow for it. The sum then of these words is an aggravation of his foul sins from the consideration of that sound conversion, and truth of grace that God had wrought in him before he did thus fall.

And in the words there are these three principal things to be observed. 1. The description David maketh of his own true conversion and regeneration, In the hidden part he had known wisdom. 2. The author and worker of this his conversion, In the hidden part thou hadst made me to know wisdom. 3. The end and purpose David had in mentioning the truth of his conversion in this place; that is to say, to aggravate and increase his sin by the consideration of it.

And for the first of these three points (before we can receive that instruction which the Holy Ghost intendeth to give us in them) three questions must first be moved and answered for the opening of the words.

First, What meaneth he here by Wisdom?

I answer, By wisdom he meaneth true religion and piety, the knowledge of the right way how to serve God and to save our own souls. This only the Holy Ghost calleth true wisdom. Unto man he said (saith Job 28.28.) the fear of the Lord, that is wisdom. Teach us so to number our days, to be so persuaded of and to think of the uncertainty of our lives (saith Moses in his prayer, Psal. 90.1 • .) as we may apply our hearts unto wisdom. As if he had said, As we may seriously study and endeavor to please thee, and provide for the salvation of our own souls. But wisdom is justified of her children, saith our Savior, Matth. 11.19. As though he should say, Though the right way of salvation which John the Baptist and I do teach, be despised and rejected by the world, yet by all those that God hath appointed unto salvation, it is approved of and received.

Secondly, What meaneth he here by the hidden part?

I answer, By it he meaneth the heart, which he called before the inward parts. Thus the Lord himself expoundeth it, Job 38.36. Who hath put wisdom in the inward parts? or who hath given understanding to the heart? So the Apostle calleth the regenerate part the hidden man of the heart, 1 Pet. 3.4. because it is hidden and concealed from all men. Who can know it? Ier. 17.9. Thou even thou only (saith Solomon, 1 King. 8.39.) knowest the hearts of all the children of men.

Thirdly, And how is he then said here to have known wisdom in the hidden part?

I answer. He did not only see and discern in his judgment the right way of salvation, but God had made him able also with his heart, and in affection to approve and like of it, to know it feelingly, experimentally, effectually. And indeed this is the only right and saving knowledge. This was the knowledge of Christ that the Apostle made so high account of. Doubtless (saith he, Phil. 3.8.10.) I count all things but loss, for the excellency of the knowledge of Jesus Christ; that I m • y know him and the power of his resurrection and the fellowship of his sufferings ; that is, experimentally and effectually. And they that know not God and his ways thus in their heart, but in their brain only, know him not aright. As it is said of the Priests Eli’s sons, 1 Sam. 2.12. (and may be too truly of many a Minister now, even of such as can preach well) that they knew not the Lord.

The words then being thus opened, we see this Doctrine doth naturally arise from them for our instruction.

That true and saving knowledge is the principal work of God's grace in the conversion of a man. See the proof of this Doctrine in three points.

[ 1] First, In everyone whom God doth convert and regenerate he worketh saving knowledge & spiritual understanding. This is the tenor of the new covenant, Ier. 31.3 • , 34. I will put my law in their inward parts, and write it in their hearts, and will be their God and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother saying, know the Lord; for they shall all know me from the least of them to the greatest of them, saith the Lord, For I will forgive their iniquity and I will remember their sin no more. Everyone whom God receiveth into covenant and to favor, whose sins he forgiveth, even the least, the weakest of them all, shall have an understanding heart given unto him, he shall not be only taught by men, God himself will be his teacher, God will write his law in his heart.

Secondly, This is the first work of God's grace in the regeneration and conversion [ 2] of man. As in the first creation, this worldly and natural light was the first work that God made, Genesis 1.3. so in the regeneration of man, which is a second creation this spiritual and supernatural light is his first work. After two days will he revive us, (saith the Church, Hos. 6.2, 3. speaking of their true conversion and turning unto God) in the third day he will raise us up, and we shall live in his sight, then shall we have knowledge and endeavor ourselves to know the Lord. As if she had said, So soon as ever he hath begun to revive us, we shall have knowledge. So when God sendeth Paul to convert the Gentiles he mentioneth this as the first work and fruit of his ministry, Acts 26.18. he saith he sent him to open their eyes, and to turn them from darkness unto light. As if he had said, To deliver them from their blindness and ignorance and to breed knowledge in them. So speaketh the Apostle of the Jews, 2 Corinthians 3.16. Nevertheless (As if he had said, Though there be now a veil upon their heart) when it shall turn to the Lord, the veil shall be taken away. As though he should say, So soon as ever they shall be converted, they shall be able to understand, what Moses hath written concerning Christ.

Thirdly, and lastly, The change and conversion of a sinner is said to [ 3] consist in this. Be ye transformed (or changed saith the Apostle, Romans 12.2.) by the renewing of your mind. When the mind is once renewed, a man is transformed, the saving change and conversion of his heart is wrought. Ye have put on the new man which is renewed in knowledge (saith the Apostle, Col. 3.10.) after the image of him that created him. As if he should say, The man that hath this knowledge is certainly renewed, become a new creature, hath God's image stamped upon him. After ye were illuminated (that is, after ye were effectually called and converted saith he to the Hebrews 10.32.) ye endured a great fight of afflictions. To be enlightened with this knowledge and to be converted and effectually called, he maketh all one thing. And as the state we were in by nature, and all the misery we were subject unto in that estate, is called darkness and consisted chiefly in the blindness and ignorance we then lived in; so the estate of grace, and all the comfort and happiness we enjoy in it, is called light and consisteth chiefly in the spiritual knowledge and understanding that we do enjoy in it. Ye were once darkness (saith the Apostle, Ephes. 5.8.) but now are ye light in the Lord. So speaketh the Apostle, 1 Pet. 2.9. Shew forth the praises of him that hath called you out of darkness into his marvelous light. God's saving grace in the heart of man, his effectual calling and conversion, is seen in nothing more then in delivering him out of that darkness, that blindness and blockishness and ignorance that was in him by nature, then in opening of his eyes and renewing his mind, then in causing him in his hidden part to know wisdom, as the Prophet here speaketh.

Now if we shall inquire into the ground and reason of this why the Holy Ghost ascribeth so much unto knowledge; we shall find two reasons of it principally.

First, Because knowledge is the foundation, and that that giveth strength and stability to all other graces. If the good profession we make, if our faith, our love, our zeal, our repentance be grounded upon sound knowledge, then they will last, and abide as the house that is built upon a rock. But if these graces, or any other holy affections seem to be in us in never so great a measure, certainly they will be of no continuance, unless they be grounded upon knowledge. See this instanced in three particular graces. First, Our zeal and love to God and goodness, will never hold out unless it be grounded upon sound knowledge. This I pray (saith the Apostle, Phil. 1.9.) that your love may abound yet more and more, in knowledge and in all judgment. As if he had said, I know to my great comfort that you are now full of love to God, and to his truth and to his servants, and I pray God ye may continue, and increase in this grace, but that can ye never do, unless your love, your holy and good affections be supported and grounded upon knowledge and sound judgment. Secondly, We shall never be able to abide constant in the profession of the truth unless we be well grounded in the knowledge of it. The Apostle telleth us, Ephes. 4.12—14. that the function of the ministry was ordained by Christ to bring us to the unity of the faith and of the knowledge of the Son of God, that we might be no more children tossed to and fro and carried about with every wind of doctrine, by sleight of men, and cunning craftiness, whereby they lie in wait to deceive. As if he had said, 1 The Church of God will never want seducers and false teachers; and 2 they are very cunning, and will be ready to cheat us with their false dice; and we 3 are naturally like little children easily cozened, or like ships upon the sea that have no anker, 4 we shall never be able to hold the truth, and keep ourselves from being deceived and seduced by them, unless by living under a sound and constant ministry, we ground ourselves well in the knowledge of the truth. So the Apostle speaking of some that perverted the writings of Paul, 2 Pet. 3.16. saith they were such as were unlearned and unstable men. Vnlearned men and such as want knowledge, must needs be unstable men, they cannot continue constant and steady in the profession of the truth. So our Savior giving the reason why those hearers whom he compareth to stony ground, proved temporaries endured but for a time saith of them, Mar. 4.16, 17. 1 that they had no root in themselves, they were never well grounded in the truth, 2 that they did receive the Word immediately with gladness, they were somewhat too hasty in receiving the truth, if they had first taken pains to examine well the grounds of it (as those Bereans did, Acts 17.11.) before they had received it, they would not so soon have fallen from it. Certainly no constancy in religion can be expected from those men that are not well grounded in the knowledge of the truth. Thirdly and lastly, Patience and comfort in affliction will never hold out nor continue, when the fiery trial shall come, unless it be well grounded upon knowledge. This is plain by that prayer which the Apostle maketh for the Colossians, Col. 1.9—11. I cease not to pray for you, and to desire that you may be filled with the knowledge of his will in all wisdom, and spiritual understanding, that ye may walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. Strengthened with all might according to his glorious power, unto all patience and long suffering with joyfulness. Mark 1 how earnestly he prayeth for increase of knowledge in them that had already greatly profited in it; 2 that he desireth this as the means whereby all other graces that were in them, were to receive their strength, specially the grace of patience to bear the cross of Christ with comfort. As if he had said thus, I know it is not possible for you to be strengthened in patience, nor to hold out in the fiery trial with comfort, unless you be filled with the knowledge of God's Word, in all wisdom & spiritual understanding. This the Apostle teacheth us, Rom. 15.4. Whatsoever things were written aforetime (by the holy Prophets) were written for our learning, (to teach us, to breed knowledge in us) that we through patience and comfort of the Scriptures might have hope. As if he should have said, All true patience and comfort, and hope in the time of affliction, is grounded upon that, which we have learned in the holy Scriptures. This David confirmeth to us by his own experience in many passages of the 119. Psalm. That Psalm appeareth plainly to have been made in the time of great affliction both outward and inward, that David was exercised with; and we shall find that in all his affliction he crieth there unto God, for nothing so much, for nothing so earnestly as he doth for knowledge in the Word of God, See this in verse 124, 125, 143, 144, 169. And why doth he thus cry for knowledge? Certainly he knew nothing was able to support and stablish his faith and hope, his patience and comfort in his affliction but only this.

If any man shall object against this, That many of the Martyrs were most constant in their profession and shown marvelous patience and comfort in their sufferings that yet had very little knowledge; we read in the book of Martyrs of some that suffered who were so ignorant as they could not tell how many Sacraments there were; or what a Sacrament is; nay one of them answered she had heard there was one Sacrament, but what it was she knew not, Page 2091. of another we read that was so simple as he was commonly reputed little better then an idiot, Pag 2232. of another who in a letter of his doth admire this, himself, that knowing himself to be so unlearned and ignorant as he was, yet he found such strength and assistance from God in his sufferings as he did, Page 2080.

To this I answer, 1. That all these had full and certain knowledge out of God's Word of those truths that they did suffer for, though they were very ignorant of many other. 2. They were filled with the knowledge of God's will according to their measure, their knowledge was fully proportionable to the measure of the means and capacity that God had given them; and the least pot may be as full, as the greatest vessel that is. 3. That little knowledge that they had was saving and spiritual, they were taught it of God; in the hidden part God had made them to know wisdom ; or else they could never have held out in such sufferings, with such constancy and patience as they did. And this is the first reason why the Holy Ghost in the Scripture doth ascribe so much unto knowledge, it is the foundation of all other graces, and that that giveth strength and stability unto them.

Secondly, Knowledge is the seed from whence all other graces do grow; it is the means whereby they are bred and begotten in us. This point is evident even in nature, for the will and affections are moved by the understanding; that sitteth at the stern in the soul of man. A man can neither love nor hate, desire nor fear, rejoice nor • mourn for anything, but according to the apprehension he hath of it first in his understanding. But see the proof of this out of the holy Scripture in these two points. 1. God doth never ordinarily work any saving grace in any that hath no knowledge. 2. Where knowledge is once truly wrought, by the spirit of God, all other saving graces will follow.

For the first, See what the holy Apostle saith, 2 Pet. 1.2, 3. Grace and [ 1] peace be multiplied to you through the knowledge of God, and of Jesus our Lord. Knowledge is the means to bring us to the sense of God's free grace and to that sweet peace that is the fruit of it, yea to have them multiplied in us. But he goeth further in the next words. According as his divine power hath given us all things that pertain to life and godliness, through the knowledge of him that hath called us to glory and virtue. Knowledge is the means whereby God giveth and worketh in us every other grace also No man can attain to true saith till he have knowledge. How shall they believe in him of whom they have not heard? Rom. 10.14. And Esa. 53.11. By his knowledge shall my righteous servant justify many. No man can pray aright or do any other service unto God, till he have knowledge. Know thou the God of thy father, and serve him with a perfect heart, saith David to Solomon, 1 Chron. 28.9. My lips shall utter praise: when thou hast taught me thy statutes, saith David, Psalm 119.171. As if he had said, Till then I can never do it. Be more ready to hear, (saith Solomon, Eccles. 5.1.) then to give the sacrifice of fools. Till by hearing of the Word we have gotten knowledge, all our prayers and services we do unto God are but the sacrifice of fools, they are not the fruits of God's grace and spirit, nor acceptable unto him. To conclude this first proof. God will have all men (his elect of all sorts saith Paul, 1 Tim. 2.4.) to be saved and to come unto the knowledge of the truth. This knowledge of the truth, is the means whereby all those shall be saved whom God will save.

[ 2] Secondly, Where knowledge is once truly wrought, all other graces must needs follow. 1. Sound knowledge will breed holy affections and desires. If thou knewest that gift of God (saith our Savior to the woman, John 4 10.) and who it is that saith unto thee, give me to drink, thou wouldst have asked of him, and he would have given thee living water. If a man knew Christ aright he could not choose, but thirst after him and prize him above all the world. If a man did rightly know and were persuaded of the comfort that is to be found in godliness and the reward thereof, it were not possible for him not to desire and be in love with it. And if men did rightly know the torments that are prepared for wicked men, they must needs tremble and be afraid of them. 2. It will draw a man unto obedience and to a conscionable practice of that he knoweth if his knowledge be sound and saving. Give me understanding, and I shall keep thy law: (saith David, Psalm 119.34.) yea I shall observe it with my whole heart. 3. It will effectually restrain from sin and reform the life of him that hath it. They shall not hurt nor destroy in all my holy mountain: (saith the Lord, Esa. 11.9.) for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. As if he had said, Where the true knowledge of the Lord doth abound, it is not possible that any oppression or violence should reign. If ye have been taught by him, (saith the Apostle, Ephes. 4.21, 22.) as the truth is in Christ Jesus, that ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts. As though he had said, Whosoever hath been taught of God to know Christ in truth must needs put off the old man. Therefore also the Holy Ghost maketh ignorance the cause of all sin, calling all the sins which are pardonable, and for which sacrifice was to be offered by the law 〈 in non-Latin alphabet 〉 ignorances, Hebrews 9.7. the lusts we had when we were in ignorance, 1 Peter 1.14. and works of darkness, Ephesians 5.11. Yea he ascribeth all the ungraciousnesse and wickedness of men to their want of knowledge and understanding. There is none that understandeth, (saith the Apostle, Rom. 3.11.) there is none that seeketh after God. Why are men so profane, that they never seek peace with God? Surely their brutish ignorance is the cause of it. Why are men in their hearts and lives so alienated from all goodness? The Apostle will tell you the true cause, Ephes. 4.18. They have their understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart.

If any man shall object and say, That this is contrary to all sense and experience, For all sin doth much more abound now in these days of light then it did in times of greatest darkness and blindness; and in what places now is all outrageous sin so rife, as in those where there is most teaching and where knowledge doth most abound?

To this I answer in the words of the Apostle, Romans 3.4. Yet let God be true and every man a liar. Certain it is, because God hath said it, that not knowledge but the want of knowledge, is the cause of all the wickedness of these days, of these places, of these persons that you speak of. 1. Many that live in these days of light and in places where the light shineth most bright, are blind and receive no benefit by the light. They are as ignorant as those that live in the darkness of Egypt. They love darkness more then the light, yea they hate the light, as our Savior speaketh, John 3.19, 20. For this cause God giveth them up unto vile affections, as the Apostle speaketh of the Gentiles, Romans 1.26. And mark what he addeth, verse 28, 29. As they regarded not to know God, God gave them up to a reprobate mind, to do those things that are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, &c. And if God were so severe against them that regarded not but despised the light of nature, what must he needs be against them that regard not but despise the light of his glorious Gospel. Marvel not though such men be more outrageously lewd (or at least more senseless and obdurate more hardly moved and brought unto repentance) then any other men in the world. 2. Though it cannot be denied but many a wicked man hath knowledge (For so the Apostle speaketh of the hypocritical Jew, Romans 2.18. Thou knowest his will, and approvest the things that are more excellent, being instructed out of the law ; and verse 20. Thou hast the form of knowledge and of the truth in the law. As if he should say, Thou hast the knowledge of the will of God as it is revealed in his Word, yea thou art expert in the whole body of true religion, gathered out of the law of God, and in thy judgment approvest of it) yet of him we may say as the Apostle doth, 1 Corinthians 8.2. He knoweth nothing yet as he ought to know. Their knowledge is not true, saving, and spiritual knowledge. They were never taught of him, as the truth is in Jesus, as the Apostle speaketh, Ephesians 4.21. Their knowledge swimmeth in their brain, it soaketh not into their heart. In their hidden part God never made them to know wisdom as he did David here. But of this we shall say more when we come to the uses of this Doctrine.

Lecture XCVI. On Psalm 51.6. September. 2. 1628.

IT followeth now that we proceed to show you what uses this Doctrine may serve us unto. And they are principally two. First, To exhort and stir us up unto a duty we owe both unto others and to ourselves. Secondly, To reprove us for neglect of duty in this kind. That which we are here to be exhorted unto is, First of all a duty that we owe unto others, Secondly, a duty that everyone of us oweth unto himself.

And for the first Branch of this Exhortation it concerneth three sorts.

1. All of us in general. 2. Such of us as are masters of families. 3. Lastly, Such of us especially as are Ministers of the Gospel.

For the first, Seeing (as we have heard) knowledge is both the foundation [ 1] and the seed of all other graces; we are bound to desire and procure (so far as in us lieth) that all men may have the means of knowledge. It cannot be denied nor doubted of but we are all bound to pity and commiserate the estate of all wicked men, even of Turks and Indians, of Jews and Papists of the most dissolute and profane men; we are bound I say to pity their estate, and unfeignedly to desire and pray for their salvation. I exhort (saith the Apostle, 1 Tim. 2.1.) that first of all, supplications, prayers, and intercessions be made for all men. And that prayer which the Church maketh, Psalm. 67.3. and (to express the vehemency of her desire therein) repeateth again verse 5. should (doubtless) be the prayer of every good soul. Let the people praise thee ô God, yea let all the people praise thee. As if she had said, Oh that all people, even the worst men that live upon earth, might be brought to honor and worship thee aright. And the very sum and effect of all the three first petitions of the Lord's prayer, Matthew 6.9, 10. is no more but this. Oh that thy great name may be known, and duly honored everywhere, that all that thou hast appointed to save, may come in, and become thy subjects and servants, and so live as becometh thy subjects and servants to do. So that he that doth not heartily desire this, did never yet know how to pray aright. Now if any of us do indeed pity the estate of wicked men, and desire that they may be saved, let us then pray (and procure for them so far as in us lieth) that they may have the means of knowledge. For this is the way, yea this is the only way to bring them unto salvation. God will have all men (saith the Apostle, 1 Timothy 2.4 that is, some of all sorts of men, for that phrase cannot be properly meant of any that shall perish) God will have all men to be saved, and to come unto the knowledge of the truth. As if he had said, Look whom God will have to be saved, them he will bring to the knowledge of the truth. So when the Church maketh so fervent a prayer unto God for the conversion of all nations, Psalm. 67 3, 5. she prefixeth this, as the means whereby that was to be effected, and brought to pass, verse 1, 2. God be merciful unto us (to the whole catholic Church, to the whole number and company of his Elect, for so that prayer is to be understood) God be merciful unto us, and bless us, and cause his face to shine upon us, that thy way may be known upon earth, and thy saving health among all nations. As if she had said. This is the greatest mercy and blessing, the greatest fruit of God's special favor unto a people, when he giveth them the means, whereby they may know his ways, how to serve and please him, and his saving health, how to attain unto the eternal salvation of their own souls, and till this mercy be vouchsafed to them (as appeareth by the coherence of the third verse, with these two) men can never praise God, nor worship him aright. This is the greatest outward fruit of God's mercy and goodness towards men of all others, when he giveth them able, and faithful teachers, to bring them unto knowledge. As the Apostle also teacheth us, Ephes. 4.8. When Christ ascended up on high, and led captivity captive (went up in his triumph after he had conquered Satan upon the cross) he gave gifts unto men. And what were those gifts which that great King and conqerour at such a time when he would express his bounty to the full, did bestow upon men? Surely they are expressed verse 11. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and teachers. As if he had said, He gave able ministers unto his Church, as the greatest outward gift that he had to bestow upon them. And as this is the greatest outward work of mercy and love in God towards man; so is it certainly the greatest work of mercy and charity in man towards man; to provide for them the means of sound knowledge and instruction. The Papists glory much of their good works, and think they have therein a great advantage against us. And if their religion were indeed more fruitful in good works then ours is, they had a just and great advantage against us, for you shall know them by their fruits, saith our Savior, Mat. 7.16. But what are the works whereby they teach men they may merit most at God's hands Surely to give largely to the Church. To what end? Was it to provide thereby that the people might be taught and instructed how to know God, and to worship him aright? No, no, the whole endeavor of their Church hath been to take from men the key of knowledge, as our Savior speaketh, Luk. 11.5, 2. that is, the means of knowledge, whereby (as by a key) men are to have their entrance into the kingdom of heaven; all that was given to their Church (wherein (as their forefathers the Pharisees did) they teach men to put such confidence) was to maintain a sort of idle fellows to say masses, and sing dirges for their souls. And what goodness (I pray you) was there in these works? No, no, blessed be the Lord our God, the Papists have no just cause of glorying against the Gospel in this behalf. For though we have too many amongst us, whom the Lord hath greatly blessed with worldly wealth, that neither in their life, nor at their death, do honor God with their substance, as the holy Ghost telleth us, Prov. 3.9. they are bound to do, and that even with the first fruits of all their increase. As if he had said, God should have the first part of all. Though we have many (I say) that are too straithanded and hearted this way, that being of great ability, give nothing to God, (or at least nothing proportionable unto their estates) that when they make their wills, and find they have hundreds, and thousands to dispose of, yet never think of God, give nothing (to speak of) unto pious uses, all is too little they think for their children and kindred; (And shall their children and kindred prosper the better for this think you, when God is robbed of his part? No, no, the sentence of God shall stand, which he pronounceth of the man that is bountiful in the works of charity, Psalm. 37.26. He is ever merciful, and lendeth, and his seed is blessed ; his children shall be never the poorer for that) Though we have (I say) too many such of our profession; yet is not this the fault of our religion (our religion teacheth the necessity of such good works, as much as Popery doth) this is only the fault of these carnal, and worldly minded professors of our religion, having a show of godliness, but denying the power of it, as the Apostle speaketh, 2 Tim. 3.5. these are spots in our Church, as the Apostle speaketh, Jude 12. they blemish and shame our religion. But though we have too many such, yet is it (thanks be to God) notorious to the world, that the Gospel hath been more fruitful in all sorts of good works (that have been good works indeed) then ever popery was. More hath been given in this land within these threescore years to the building and increase of hospitals, of Colleges, and other schools of good learning, and to such like works as are truly charitable, then were in any one hundred years, during all the time and reign of popery. But this is a good work, passing all other, wherein the Gospel glorieth and triumpheth against popery, that the Gospel hath made men careful, and liberal to provide for the souls of God's people, to provide means of knowledge, and sound instruction for them; That there have been so many good Lectures founded of late; That there hath been such care taken, and cost bestowed, for the redeeming of Impropriations, & restoring of them to the Church; That even in this last Session of Parliament, there was so earnest endeavor used by the state, (and God be merciful unto them that were the hinderers of so honorable, and pious a work) that out of every impropriation in the land, there should be so much taken, as might make a competent maintenance for an able teacher. These, these are the works, which as they be proper and peculiar to the Gospel, and such as popery could never skill of, so are they of all other the best works, most acceptable unto God, and most profitable unto men. And certainly (to conclude this first branch of my exhortation) of all good works, of all works of charity that any man can do, this is the best, and that that will yield him most comfort, when he hath been the instrument to provide the means of knowledge and instruction for a people, to settle and establish a sound ministry among them that had none before, and to maintain (and so to give encouragement) to an able and conscionable minister, that is already settled and placed among a people. It is said of good Jehoshaphat, 2 Chron. 7.6 that his heart was lift up in the ways of the Lord. As if the holy Ghost had said thus of him. He did most zealously seek to promote and advance the true religion of God. And how did he most show his goodness and zeal? That you shall see in the three next verses, He provided carefully, that all his people might be well taught and instructed; he sent teaching Levites, and able ministers into all parts of the land, and magistrates also with them, to protect and encourage them in their ministry. And this is noted for one of the best works that ever