Lectures Upon Psalm 51

Lecture LXVIII. On Psalm 51.5. September 11. 1627.

THe fourth and last use that the third and last Doctrine that we have learned out of these words touching the heinousness and danger of original sin serveth unto, is, To breed thankfulness in us, and so to comfort us in the acknowledgement and admiration of the goodness and mercy of God. For the Doctrine of original sin, and the true consideration of this, how vile, and corrupt we are even by nature, doth notably set forth the goodness of God towards us, and hath great force to make us thankful for it, and cause us to admire and take comfort in it. This use we find the Apostle made of this Doctrine, Rom. 7. For having meditated seriously of the strength of corruption that was still in his nature, and being deeply affected, and humbled with it, as appeareth by that exclamation of his, verse 24. O wretched man that I am who shall deliver me from the body of this death? Presently he bursteth forth into this voice of joy and thanksgiving, verse 25. I thank God through Jesus Christ our Lord. As if he should say, O how much am I bound to God, for his mercy towards me in Jesus Christ. Certainly we can never be truly thankful to God for his mercies, we cannot value them aright nor relish the sweetness of them till we do apprehend, and can feelingly acknowledge how unworthy we are, that God should show any respect unto us, and can say with Jacob, Gen. 32.10. I am unworthy of the least of all the mercies, and of all the truth which thou hast shown unto thy servant. The blessed Virgin in her song, Luk. 1.48. giveth this for the reason why her soul did magnify the Lord, and her spirit did rejoice in God her Savior ; because the Lord had regarded the low estate of his handmaid, had so far regarded one that was in so low, and base an estate as she was. And surely if we knew our own vileness well (as it hath been discovered to us, by this Doctrine of original sin) and could also have grace seriously to think of it, our souls would also magnify the Lord and our spirits would rejoice in God our Savior, God's mercies would be sweeter to us then they are, we could not choose but wonder, that the Lord should be so gracious and good to us, that are even by nature so alienated from him, and enemies in our minds unto him, as the Apostle speaketh, Col. 1.21. Every imagination of the thoughts of whose hearts, are only evil continually, Gen. 6.5. That he I say, should nevertheless be so good and gracious unto us, as he is, It would make everyone of us say oft unto the Lord as Mephibosheth once did to David, 2 Sam. 9.8. What is thy servant that thou shouldst look upon such a dead dog as I am?

But (to speak more distinctly of this point) there be four things especially wherein the knowledge of the vileness and corruption of our nature, may cause us to admire the mercy and goodness of God. 1. That there being such a world of wickedness in every man's nature as there is, the Lord is pleased so far forth to keep it under, by his restraining grace that it breaketh forth no more then it doth. 2. That the nature of man being in all the parts of it so extremely corrupted, any of God's people, should have any goodness at all in them. 3. That there being so strong corruptions remaining in the very best of us, any of us should be able to hold out in a Christian course. 4, and lastly, That the corruption of our nature being so great as it is, it should do us no more heart, but that we should be so fully and perfectly freed from the danger of it.

And for the first of these. Certainly when we rightly consider, what the nature of man is, we shall see just cause to admire the mercy of God towards us, even in his restraining grace, and to blame ourselves, that we have not taken better notice of it, and been more thankful unto God for it, hitherto. Let us consider the work and power of it, first in others, secondly in ourselves, and we shall see that we receive great benefit by it both ways.

And first for the work of it in other men. It must needs be acknowledged [ 1] as a great favor of God, that any of us live in such safety and peace as we do, when we go abroad, when we are at home, by night, or by day, if we did rightly consider what times these are, what kind of people they be that we live by, even such as are by nature strongly inclined not to malice only, but to all kind of mischief besides. Such as whose natural disposition the Apostle describeth, Rom. 3.14—17. Their mouth is full of cursing and bitterness, their feet are swift to shed blood, destruction and misery are in their ways ; that is to say, a desire to bring others to misery and destruction; and the way of peace (how to live peaceably) they have not known. This being so▪ how cometh it to pass that we receive no hurt at all by such kind of persons as these are? Sanctifying grace they have none to change their natures. For as the Apostle saith of them in the next words, verse 18. There is no fear of God before their eyes. Besides we hear daily of other lewd men that in such and, such places have committed strange outrages upon men in the high ways, as they have been travelling, and in their houses while they have been asleep on their beds. How falleth it out then that we have lived in such safety hitherto? You will say, because the Lord hath been our keeper, Psal. 121.5. he hath kept watch and ward about us; He hath made a hedge about us, and our houses, as Satan said of Job 1.10. This is true indeed; but a principal means whereby the Lord hath so kept us, is this restraining grace of his, in the hearts even of the most wicked men. Observe (I pray you) the work of it, and the benefit we receive by it in three degrees.

First, Whereas there is no corruption that a natural man is more strongly [ 1] inclined unto, then to hate all such as fear God; according to that of Pro. 29.27. He that is upright in his ways (be he otherwise never so harmless or peaceable) is an abomination to the wicked. How cometh it to pass that in many natural, yea otherwise lewd men we live by, we could never yet discern the least malice against us, that ever they desired, that ever it came into their thought, to do us any hurt? Shall we impute this to any goodness of nature that is in them? No no, this is to be ascribed to the powerful restraining grace of that God, who made this promise to his servants that were compassed about with most wicked people on every side, Exod. 34.24. No man shall desire thy land, when thou shalt go up to appear before the Lord thy God, thrice in a year.

Secondly, Whereas we know there be many lewd men amongst us, not Papists [ 2] only but others, to whom we are an extreme eye-sore, that do with all their hearts desire to do us a mischief, and have even in their words oft bewrayed as much; Of whom we may say with David, Psal. 57.4. My soul is among lions, and I lie even among them that are set on fire. How cometh it to pass that they have yet done us no hurt, nor so much as attempted anything against us? Surely that God that restrained Laban from hurting Jacob, though he had pursued him six days journey with a great power and full purpose to be revenged on him, and continued in this purpose, till the very night before he overtook him as you shall find, Gen. 31.23.29. that God I say is he that hath kept all these lewd men from doing us that hurt, that they have desired, and purposed to do. He that when the Sun ariseth ( Psal. 104.22, 23.) maketh the Lions to gather themselves together and lay them down in their dens, that man may go forth to his work, and to his labor until the evening. He that shut the mouths of the Lions from hurting Daniel 6.22. doth curb and muzzle these men from hurting us; and let him have the glory of all that safety we live in.

[ 3] Thirdly and lastly. Whereas every wicked man doth naturally hate us, according to that sentence of God. Genes. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed. How cometh it to pass, that many wicked men we live by, are not only harmless, and void of malice towards us, but neighborly and courteous, and kind unto us? Surely of this we may say as the Prophet doth in another case. Psalm 118.23. This is the Lord's doing, and it should seem marvelous in our eyes. He that made Esau run to meet Jacob, and to embrace him, and fall on his neck, and kiss him. Gen. 23 4. He that gave his people such favor in the sight of the Egyptians, Exod. 11.3. that they thought nothing too good for them, is the only cause of all this. And certainly if the Lord should not thus restrain wicked men, if he should set their hearts at liberty, and let loose all that wickedness that is in them, we might with much more safety live among Lions, and Bears, then among them. When our Savior had told his disciples, Matth. 10.16. Behold, I send you forth, as sheep into the midst of wolves ; he addeth presently, verse 17. but beware of men. As if he had said. What speak I of wolves, you have more cause to fear danger from men, then from wolves, or from any other creature whatsoever.

Let us therefore (beloved) 1. Among other mercies of God, take notice of this, and be thankful for it, that in so wicked a world, we live in such peace and safety as we do. 2. Let us in these dangerous times, wherein we see cause of so great fear on every side, by reason of the multitude, and cruelty, and strength of our enemies, both at home and abroad, learn to secure and quiet our hearts in the providence of this mighty God, that can thus command and rule the hearts of the vilest men upon earth, yea, though they were the mightiest Princes, that can turn them whether soever he will, as Solomon speaketh, Prov. 21.1. Let us seriously meditate of that which the Prophet speaketh. Psal. 76.10. Surely the rage of man shall turn to thy praise, the remnant of the rage thou wilt restrain. 1. God can and will in his time restrain the remnant of the rage that the bloody enemies of his Gospel, are apt to show still against his people. 2. And surely the rage that they have already shown, shall in the end tend to his praise, or else it should not have proceeded so far as it hath done. That we may be able thus to quiet, and secure our hearts, in the providence of this mighty God. 1. Let us never give ourselves rest till we be able (through a lively faith) to say with God's people, Psal. 48.14. This God is our God forever and ever; he will be our guide, (and shepherd) even unto death. 2. Let us live in his fear, and labor to please him in all our ways. For when a man's ways please the Lord (as the holy Ghost saith, Prov. 16.7.) he maketh even his enemies to be at peace with him. Then may we be secure and void of fear, though the times were much worse, and our enemies many more, and stronger then they are; then may we say as David doth, when his heart was made glad with the light of God's countenance, Psal 4.8. I will both lay me down in peace, and sleep also, for thou Lord only makest me to dwell in safety. And so much shall suffice to be spoken of the benefit we receive by the work of God's restraining grace, in the hearts of other men.

But yet in the work of God's restraining grace in our own selves, we have [ 2] much more cause to admire the goodness of God towards us. By the former he hath provided for our outward security and safety in the world, but by this he doth procure and maintain the inward peace & tranquility of our consciences. For seeing (as we have heard) we are all of us by nature as bad as any other. We are all by nature the children of wrath even as others, as the Apostle speaketh Ephes. 2.3. We have all of us still even after our regeneration, the whole body of sin, not one member of it wanting in us, the seeds of all sins, as appeareth plainly by that complaint of the Apostle, Rom. 7 24. Who shall deliver me from the body of this death? How cometh it to pass, that we are not in our lives, as well as in our natures, as bad as any others? Surely the Lord by his restraining grace, suffereth not all the corruption that is in our nature, to break forth in us; as he said to Abimelech, Genesis 20.6. so may he-say to everyone of us, I have kept thee that thou shouldst not sin against me in these and these kinds.

Why but will you say, this is true indeed of heathens and natural men, they are kept from sin by restraining grace, but there is more in us that are regenerate then so, we have sanctifying grace also.

I answer. This is true, and of that I shall speak in the next place; but yet the best of God's servants are much bound to him also even for his restraining grace. See three notable benefits we do receive even by that.

First. Though we have in our nature the seeds of all sin, yet there [ 1] are many foul sins we never felt in ourselves, the least inclination unto. The Lord hath so kept them under, as they never yet shown themselves to be in us; but as it is said of Saul, and other of David's enemies that were with Saul, 1 Samuel 26.12. so it may be said of many noisome lusts that are in our nature, the Lord hath sent a dead sleep upon them, that they never stir in us.

Think not, think not (beloved) that thou art made of a better mould, that thou art better by nature (I say, not then Lot, or David, or Peter, but even) then the Sodomites, or Cain was, or then any of the most monstrous sinners that ever thou hast known or heard of, because thou hast not felt thyself inclined to such foul sins as they fell into; think not that thou hast not any inclinations in thine heart to such sins, because thou hast not felt them stirring in thee at any time; but ascribe that to this grace of God, and consider who it is that hath made thee to differ from another, from any other man, as the Apostle speaketh in another case 1 Cor. 4.7. that thou mayest be humbled in thyself, and give the glory of it unto God. Learn thou to be thankful unto God, as well for keeping thee from these sins, that thou never feltest thyself given unto, as for the pardon of those that thou hast most offended in.

Secondly. Many of us have felt in ourselves some motions and inclinations [ 2] unto many foul sins that others have fallen into, but they have not put forth themselves in us, in their full strength, nor set upon us with that force and violence as they have upon others, they have not been furthered in us with such temptations, as they have been in others, if they had, we certainly had fallen as shamefully as others have done. And what hath been the cause that we have not hatched these cockatrice eggs, as the Prophet calleth them? Esa. 59.5. It may be thou wilt say, that by the sactifying spirit of God, thou hast resisted thy corruption when thou didst feel it arise, thou hast prayed against it, and so by the spirit hast mortified it. And this I doubt not but every child of God may truly say, of many a corruption they have found in themselves. But that is not all. If these sins that we have been preserved from, had set upon us with that strength and violence as they have done upon others, or as many other of our sins have done upon ourselves, if they had been set forward by the like temptations, we had (doubtless) been overcome by them as well as others. And whereunto is this to be ascribed, that they have not done so? surely to this mighty power of God's restraining grace in us. That whereas in other men (yea in some of his own people, as we may see, Psalm 81.12.) the Lord lets go his hand, and suffereth their lusts to have the sway, giveth them up to their own hearts lusts ; and saith to their corruptions, as he did to the deceiving spirits, 1 Kings 22.22. Go and prevail. He hath dealt more graciously with us; and though to humble us he hath let us see what monsters we lodge in our breasts, what abominable corruptions we have in our hearts, yet he holdeth them in a chain, and letteth them not loose upon us, but pulleth them in again, that they may not prevail against us. He that hath set bars and doors to the raging sea (as he speaketh, Job 38.10, 11.) and said, hitherto shalt thou come and no further, and here shall thy proud waves be stayed ; is he only that stinteth and gageth the corruptions of our hearts, that sets such limits and bounds unto them.

Let us also (beloved) take notice of this mercy of God, and be thankful for it. When thou seest or hearest of the outrageous sins that many fall into, drunkenness, adultery, murder, blasphemy, and such like sins, pity thou their case; and lift up thy heart in thankfulness unto God, that hath kept thee from being thyself as bad as they are. That speech of the Pharisee, Luke 18.11. if it had come from an humbled heart, had been a good speech, and such as beseemeth everyone of us to use unto God. Lord I thank thee I am not as other men are, extortioners, unjust adulterers. Consider thus with thyself. I am by nature, as bad as the worst man I know, yea, I find myself sometimes inclined, and ready even to fall into those very sins, that have brought others to so much shame. And then think upon, and bless that hand that hath kept thee from falling, and say in thankfulness of heart with the Prophet, Psal. 94.18. When I said my foot slippeth, thy mercy ô Lord did hold me up.

[ 3] The third and last benefit we receive by this restraining grace of God, in ourselves, is this, that the Lord letteth us not know all the vileness and wickedness, that is in us, but concealeth and hideth a great part of it from us.

But you will say to me. Is it a benefit to be kept from the knowledge of our sins?

I answer. No not from all knowledge of our sins. For it is a great benefit to have our sins discovered to us, 1. So far forth as is necessary to drive us unto Christ, to show us how wretched we are without him. For this maketh us capable of benefit by Christ. 1 Timothy 1.15. this maketh us able to prize him, and thirst after him, Numbers 21.9. this maketh us able to relish and find sweetness in him, Matth. 11.28. 2. So far forth as is necessary to bring us unto repentance for them, and to keep us from living and continuing in them. Jer. 8.6. No man repented him of his wickedness, saying, what have I done? So far forth we should labor to find out our sins by diligent search, Psal. 4.4. and should be content that others should acquaint us with them. Psal. 141.5. 3. So far forth as is necessary for the pacifying of God's wrath, in any special judgments that are upon us. For in this case, as the Lord restifieth by his judgments, that he hath matter against us, Ruth 1.21. so it is our duty and the way for us to appease the Lord's anger, by a diligent search and examination of ourselves to find out the special sin whereby we have thus provoked God, Lam. 3.39.40. Yea in this case we are bound to beg of God, that he would discover those special sins unto us, as Job did, Job 13.23. 4. So far forth as it is necessary to keep us from pride, and to humble us. For to this end, God commanded his people to remember, and oft to call to their minds, their old sin, and the most heinous of them all. Deut 9.7. Remember, and forget not how thou provokedst the Lord thy God to wrath in the wilderness. And to this end, Moses spendeth a whole chapter, Deut. 9. in calling to the people's minds, and bringing into their remembrance, their old sins; which he would never have done, if he had not known this profitable, and needful for them, that their repentance for them might be oft renewed.

But further then the knowledge of our sins serveth for one of these four ends, it is no benefit, it is a judgment, and correction of God upon us. Therefore it is threatened as a judgment to wicked men, Psal. 50.21. I will reprove thee, and set thy sins in order before thee. Therefore Job complaineth of it as of a judgment, Job 13.26. Thou writest bitter things against me, and makest me to possess the sins of my youth. And Paul prayeth against it, 2 Cor. 12.8. I grant indeed it is such a judgment, and correction, as God useth most to exercise them by, that are dearest to him, and seeth it to be most necessary for them, as is plain by the example of Job 13.26. and of Paul. 2 Cor. 12.7. But herein his mercy appeareth, that as it is said of all other corrections upon his Church, Esa 27.8. In measure thou wilt debate with it ; so it is in this. 1. The Lord doth not let any of us see all our sins, but so many of them as he seeth will be sufficicient for us to see for our saving humiliation, and repentance. Dealing with us in this case, as Balak did with Balaam, Num. 23.13. Thou shalt see but the utmost part of them, thou shalt not see them all. And 2. those that he is pleased to discover to us, he doth not let us feel the full weight of them, nor let us fully see the loathsomeness of them. Oh, if the Lord should break up the sink that is in everyone of our hearts, and let us fully discern, and feel how much filth is in them, we were never able to abide ourselves, but should everyone of us become a Magormissahib (as Jeremiah calleth Pashur, Ier. 20.3, 4.) a terror to ourselves. If the Lord should let us feel the full weight of our sins, certainly we were never able to bear it, but should be overwhelmed by it. See this not only in the sin of Cain and Judas, that were castaways, Gen. 4.13. Mat. 27.5. but in the sins also of God's own people. Hear what David saith of his sin, Ps. 38.4. It is a heavy burden, too heavy for me to bear. And hear what Paul saith of the incestuous person, 2 Cor 2.7. he was in danger to be swallowed up with overmuch sorrow.

1. Think of this thou wretched man, to whom many foul sins seem as light as a feather, drunkenness, swearing, whoring, &c. when the Lord shall but let thee thoroughly to see what thou hast done, when he shall lay but any one of these sins unto thy charge, and cause thee to feel the full weight of it, he shall need to inflict no other punishment upon thee, but even to let thee see & feel what thou hast done. Ier. 2 19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee. Wickedness will burn like the fire, Esa. 9.18. Hell it self hath no greater torment then that. And this thou hast cause to look for, and knowest not how soon, Num. 32.23. Thou hast sinned against the Lord, and be thou sure thy sin will find thee out. 2. Let us therefore (beloved) acknowledge it for a mercy of God, that he doth give us the sight, and sense of our sins so far forth as is necessary to our saving humiliation and repentance; but let us acknowledge it for as great a mercy, that he doth not let us see, and feel our sins to the full, so as we should be overwhelmed by it.

Lecture LXIX. On Psalm 51.5. September 18. 1627.

THe second thing wherein the admirable goodness of God appeareth unto us, is this. If we could rightly weigh what we were by nature, we would see just cause to wonder at the power and goodness of God in this, that there should be any truth of grace in any of us. Let us consider this first in general, in the whole work of our conversion, and of that change that is wrought in our hearts, by the grace and spirit of God; Secondly, In every particular act of grace that we do discern in ourselves.

And for the first, we shall find the Apostle maketh this use of the Doctrine [ 1] of original sin, Ephes. 2.4, 5. God who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ; by grace ye are saved. As if he had said, this was nothing but mere grace, this argued the riches of God's mercy, the greatness of his love to do this. When the people beheld the mighty works that Christ wrought, in giving sight to the blind, and hearing to the deaf, and speech to the dumb, and life to the dead, it is said, they were all amazed at the mighty power of God, Luke 9.43. and as it is said, Matth. 9.8 they marvelled and glorified God. And the party himself whom Christ had restored to sight, admired the work of God upon himself, and said, John 9.32. Since the world began, was it not heard that any man opened the eyes of one that was borne blind? But the work that God hath wrought upon our hearts whom he hath converted, and begun saving grace in, is (though not so sensible, yet) a far greater demonstration of his power, and goodness, then any of those was, and such as we, have much more cause to admire, and glorify God for. Certainly it is as possible for a blackmore to change his skin, or a leopard his spots, as the Prophet speaketh, Jeremiah 13.23. for a Camel to go through the eye of a needle, as our Savior saith, Luke 18.25. as for us to have a change wrought in our hearts. But blessed be God that the thing which is impossible with men, hath been possible with God, as our Savior there speaketh, Luke 18.27. This admirable power of God is sensible and apparent in the conversion of some men; of such I mean as have been prepared for their conversion, with legal terrors; such as (having been notorious sinners before) have been by some strong hand of God changed suddenly. In the conversion of such as Paul was, that of a bloody persecutor, was of a sudden made, not only a disciple, but a zealous preacher also. Where he that was even now a Wolf, and a Leopard, was so changed, that he dwelt with the Lambes, and lay down with the Kids, as the Prophet speaketh, Esa. 11.6. All men will be apt to take notice of, and to admire the power of God in the conversion of such a man, as Paul saith of himself, Galatians 1.24. that the Churches glorified God in him. But the work of God's power in the conversion of most men, of such as have been bred in the Church, and who by the restraining grace of God, have been ever kept from gross sins, is not so sensible, but more secret a great deal. The most Christians, though they be able to say with the blind man, John 9.25. One thing I know, whereas I was blind, now I see, they know well, and feel there is a blessed change wrought in their hearts, yet when it was wrought, or how it was wrought, that they know not. That which Solomon saith of other of God's works, Ecclesi. 11.5. is verified in this especially. As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child, even so knowest thou not the works of God, who worketh all. And as our Savior speaketh, Mark 4.27. When the seed is sown in the heart, it worketh, and springeth, and groweth, no man knoweth how. And yet even in this conversion of such men, though the work of God be more secret and insensible; yet is the almighty power of God, to be acknowledged as much in it as in the other. As the omnipotency of Christ was as well shown in the turning of the water into wine, Job. 2.11. and the curing of the woman that had the bloody issue. Mar. 5.29. as in the helping of him that was from his childhood possessed with a dumb and deaf spirit, Mark 9.25, 26. O that we could see and take notice of this admirable power of God, in the change that he hath been pleased to work in our hearts. O that God would be pleased according to the prayer of the Apostle for the Ephes. 1.18, 19. to enlighten the eyes of our understanding, that we may know what is the exceeding greatness of his power to us-ward, who believe according to the working of his mighty power. That we may accordingly admire and magnify it, and give him the glory of it.

And yet his goodness and mercy will appear to be no less admirable in this work of our conversion, then his power was, if we rightly consider what we were by nature. Observe this I pray you in three degrees.

First. That God should seek out any of us, that like a poor lost sheep was [ 1] gone astray from him, some of us in one evil way, some in another, according to that parable, Luke 15.4. we being so far from seeking him, from doing anything to further our own conversion, that we desired nothing less, but opposed, and resisted it, and were in our hearts ready to say with the man that had the unclean spirit, Luke 4 34. Let us alone, what have we to do with thee thou Jesus of Nazareth. That he would take no nay at our hands, but by his most effectual grace, overcame us as he saith, Revelation 3.9, Behold, I will make them that are of the Synagogue of Satan (which say they are Jews, and are not, but do lie) behold, I will make them to come and worship before thy feet. He made us to turn, he made us to obey, and follow his call. This gracious favor I say that the Lord hath done us in the work of our conversion, ô it was his admirable mercy unto us.

Secondly. That the Lord should seek reconciliation with us, when we [ 2] were his enemies, as the Apostle speaketh, 2 Corinth. 5.20. and make love to us, when we were such loathsome creatures, that passing by us, when we were in our blood, even when we were in our blood (as he saith, Ezek. 16.6.8.) he should look upon us, and that that should be the time of his love, as he there speaketh. That he should never give over making love unto us, till he had won our hearts, and made us able to affect, and love him, and to seek him, and his love unfeignedly (who were by nature much more alienated from him, then he was from us, even hated him in our hearts, much more then ever he did us) this was I say, his admirable mercy toward us. And so the Apostle speaketh of it, Colos. 1.21. And you that were sometimes alienated, and enemies in your minds, yet now hath he reconciled. And the Lord by the Prophet, Isaiah 65.1. I am sought of them that asked not for me. Even this, that such as we were by nature should have the grace to love the Lord, and to seek his favor, which we could never have done, if he had not been first reconciled unto us, 1 John 4.19, is the admirable goodness of God unto us.

Thirdly. That God should thus change and convert our hearts unto him, and give us any measure of grace, to desire unfeignedly to fear, [ 3] and please him, that he should pull us out of our natural estate, and leave others in it, that are far our betters, not only in birth, and wealth, and wisdom, and learning, but even in the unblameablenesse of their conversation also, that were never in their lives guilty of so foul sins as we have been.

That he should deny this grace to such as the young Noble man was, that had lived so civilly, and had so many good things in him. Mar. 10.20, 21. and grant it to such as that infamous harlot was, Lu. 7.37. This is certainly the admirable and unspeakable mercy of God to such a one.

[ 2] And as the infinite power and goodness of God is to be acknowledged, and admired in the work of our conversion in general, so is it also in every particular act of God's grace in us. That any of us should be able to delight in the law of God, in the inner man, Rom. 7.22. to love the brethren. 1 John 3.14. to weep and shed tears for our sins, 2 King 22.19. to make any one prayer, Psalm 17.1. to give any alms, Matth. 10.42. in truth and uprightness of heart, considering what we are by nature, is to be ascribed to the marvelous power and goodness of God toward us. When David and his people had offered toward the building of God's house, it is said, 1 Chron. 29.9. They rejoiced with great joy, because with a perfect (and upright) heart, they had offered willingly unto the Lord. And David himself burst out into words of strange admiration, verse 14. But who am I Lord, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee.

Now let me apply this that hath been said in three points, and so lay it somewhat nearer to our hearts.

[ 1] First. If this be so. Then let no man hearken to those that reach. 1. That God hath no such powerful hand in the work of man's conversion, but that it lieth in every man's power and will, when God hath done all his work, to turn or not to turn. 2. That which God doth in the conversion of any man, he doth to all men. For the spirit speaketh expressly in the Scriptures. 1. That the Lord is not only a persuader, but the worker, and mighty doer of this work of our change and conversion. It is God that worketh in us both the will and the deed. Phil. 2.13. And John 6.44. No man can come unto me, except my father draw him. 2. That God doth all in this work himself alone, and hath no help from man, and it is therefore called a creation, Ephes. 2.10. a regeneration, John. 3.3. a raising of one from the dead, Ephes. 2.5, 6. 3. That this work that God doth in man's conversion, is no common work. For 1. It is evident, he giveth not so much as the outward means, of grace, and conversion in particular to all men. Yea, to the most of the nations in the world by far he hath denied his word altogether, and suffered them as the Apostle speaketh, Acts 14.16. to walk in their own ways. And even those nations that he hath vouchsafed his word unto, that may be said of this spiritual rain, which he speaketh of the material, Amos 4.7. I caused it to rain upon one City, and caused it not to rain upon another City, one piece was rained upon, and the other piece whereupon it rained not, withered. In Phrygia and Galatia, Paul preached (as you may see Acts. 16.6, 7.) but was forbidden of the holy Ghost to preach the word in Asia, In Misia he preached, but when he assayed to go into Bithynia, the spirit suffered him not. 2. To many of those that he doth give the means unto, he doth not give effectual grace to be converted by them. To you it is given to know the mysteries of the Kingdom of heaven (saith our Savior, Matth. 13.11.) but to them it is not given. This saving grace, it is a rare grace, found in very few, even of them that do enjoy the means in one of a City, or two of a Tribe, as the Prophet speaketh, Jer. 3.14. Many are called, but few are chosen. Matth. 22.14. Acts 13.48. As many as were ordained to eternal life, believed.

[ 2] Secondly. If this be so, let no vain man think that he can repent, and will repent before he die, though he take his pleasure in sin a while. Can the Ethiopian change his skin, or the Leopard his spots? Jer. 13.23. then mayest thou be able to repent when thou wilt. No, no, it is the work of God alone, yea, the wonderful, and miraculous, and rare work of God, to convert a soul. And therefore bemoan thy state to God with Ephraim, Jeremiah 31.18, 19. and say: turn thou me, and I shall be turned, else shall I never be turned, surely after I was turned, I repented. Till God convert and change thy heart, thou canst never repent. Apply thyself therefore to the means that God hath appointed to convert thee by, and when he by his word and spirit offereth to convert thee, resist not, but yield thyself unto him. Remember the fearful sentence of God against such as despise or neglect the means of their conversion, Ezek. 24.13. Because I have purged thee (that is, offered to do it, given thee the means whereby thou mightest have been purged) and thou wast not purged, thou shalt not be purged from thy filthiness. Because thou hast neglected the time of thy visitation, as our Savior speaketh, Luk. 19.44. either the means shall be taken from thee, or being continued, shall be as a dead letter to thee, and never do thee good. And (doubtless) God in his eternal, and secret counsel, hath set a just time to everyone of us, that by such a time, the means shall work upon us, and convert us, or they shall never do us good. That which Job saith of the life of man, Job 14.5. may as truly be said of all things that fall out in the life of man, and specially of his conversion, his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass. There is mention made of the times of the Gentiles, Luke 21.24. Jerusalem shall be trodden down till the times of the Gentiles be fulfilled ; which is expounded by the Apostle in another phrase, Rom. 11.25. until the fullness of the Gentiles be come in. Every nation hath her time set her of God, how long she shall have the means of grace, and how long the means shall become effectual in her, and accompanied with the life and power of God's spirit; and in this time all her fullness, the full number of those that God hath appointed unto life shall come in. God hath set a time for Bohemia, and for Germany, and for the Palatinate, and so hath he set a time for England also certainly. And as God hath set a time for whole Nations, so hath he for every Town, and for every person also God hath set a time for this place, and God hath set a time for every soul of us that are here, if we come not in by such a time, we may fear we shall never come in. As it is said of Jezebel, Revel. 2.21. I gave her a space to repent ; so may it be said of everyone of us here, God hath given thee and me a space too. If we come not in that space, we shall never come in, When once the master of the house (saith our Savior in a parable, Luke 13.25.) is risen up, and hath shut to the door, and ye then begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us, then it will be to late.

Now the just period of this time that God hath set to any nation, or person, is known to God alone. No man can say of any nation, their time is out, nor of any person his time is out, no nor of himself neither, my time is out, the master of the house hath shut the door, it is to no purpose for me now to knock, and cry, Lord, Lord, open to me, it is too late for me to repent. It is not for you to know the times or the seasons, which the father hath put in his own power ; as our Savior telleth the Apostles themselves, Acts 1.7. This is too great a secret for the wisest or learnedst man in the world to know. Every man is bound so long as he liveth, to use the means of grace, and hath no cause to despair of mercy while life lasteth. To him that is joined to all the living, there is hope, saith Solomon, Eccle. 9.4. But yet seeing 1. God must convert thee, or thou canst never be converted, and 2. God hath directed thee to means, whereby he will do this work, if ever he do it; and 3. He hath set a certain time▪ how long thou shalt have these means, and in which space these means shall work upon thy heart, or they shall never work, and 4. Thou knowest not how near this thy time is to an end, how soon the master of the house will shut the door. Therefore it standeth thee upon, presently, and without delay, to make thy best use of the means of thy conversion God giveth thee, and to yield thyself to his word and spirit, whereby he offereth to draw thee. Heb. 3.7, 8. To day if ye will hear his voice, harden not your hearts. Behold, now is the acceptable time, now is the day of salvation, 2 Cor. 6.2. The master of the house hath not yet shut his door upon thee, but how soon it may be shut thou knowest not.

[ 3] Thirdly, If this be so then let everyone of us that feel any truth of grace wrought in our hearts, rejoice in our estate, and magnify the power and goodness of God towards us. Indeed it behooveth us to try well whether we have it in truth, 2 Cor. 13.5. and how that may be done you shall hear out of the next verse. But if thou hast but the least measure of grace in truth, thou hast just cause to rejoice in this more then if God had made thee the greatest prince in the world. Let the heart of them rejoice that seek the Lord, Psal. 105.3. And the Apostle James 1.9. Let the brother of low degree rejoice in that he is exalted. Whatsoever men think of thee, or thou art apt to think of thyself, he that cannot deceive thee hath pronounced of thee, that if thou have but any one grace in truth thou art a blessed man, happy art thou that ever thou wert borne. If thou canst believe in Christ hear what he saith, Mat. 16.17. Blessed art thou Simon Bar-jona, for flesh and blood hath not revealed it unto thee, but my father which is in heaven. As if he had said, Thou hast more in thee then flesh and blood. If thou dost fear to displease God hearken what the Holy ghost saith of thee, Psal. 128.1. Blessed is everyone that feareth the Lord. Nay if thou canst but unfeignedly desire to believe and to fear God, remember this was all that Nehemiah could say of himself, Neh. 1.11. that he desired to fear God's name. Remember what Christ pronounceth of thee, Matth. 5.6. Blessed are they which do hunger and thirst after righteousness, for they shall be filled. Nay if thou have but so much grace as to feel the want of grace and unfeignedly to bewail it, hearken what thy blessed Savior saith of thy estate, Matth. 5.3, 4. Blessed are the poor in spirit, Blessed are they that mourn for that poverty. Make thy calling and conversion sure, and thou hast made thine election sure, as the Apostle speaketh, 2 Pet. 1.10. If thou have but the least grace in thee in truth, thou hast God's seal upon thee, whereby he hath marked and will own thee for himself, by the print and stamp of that seal; According to that speech of the Apostle, Ephes. 4.30. Grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption. Wherefore let me say again unto thee as I began in the words of David, Psal. 32.11. Be glad in the Lord and rejoice ye righteous, and shout for joy all ye that are upright in heart. And 33.1. Rejoice in the Lord ô ye righteous, for praise is comely for the upright. O it is a seemly sight to see an upright hearted Christian cheerful and comfortable.

Say not ô but I have so much corruption in me that I cannot take notice of, nor rejoice in any goodness that I have. For 1 I bid thee not rejoice in any corruption but dislike, and bewail it still, but rejoice in the Lord, Phil. 4.4. In the very same action thou mayest have just matter of mourning in respect of the work of thine own corruption in it, and of joy in respect of the work of God's grace in it, Rejoice in trembling, Psal. 2.11. Regard not so much thine own corruption, as to neglect altogether the grace of God in thee. 2. By how much the more corruption thou findest in thyself, by so much the more cause hast thou to rejoice in and to admire God's mercy that to such a wretch as thou art he should give the grace to make conscience of any sin, to do any duty in truth of desire to please God. Wicked men think it strange (as the Apostle saith, 1 Pet. 4.4.) that we do not as they do that we run not with them into the same excess of riot. They think it strange yea impossible, that any man should be in deed and truth so changed in heart as God's people in their outward conversation would seem to be; they esteem all profession of holiness to be no better then hypocrisy, and therefore speak evil of us. But we that know our own hearts, have more cause to wonder at this ourselves, and to praise God for it.

Lecture LXXI. On Psalm 51.5. October 2. 1627.

THE third point wherein the admirable goodness of God appeareth unto us, who are even by nature so vile, as we all are, is in the work of his confirming grace. If we could rightly weigh what our nature is, and what a strength and power of corruption, there remaineth still in the best of us, we would see cause to wonder that any of us after we are converted, and have some measure of saving grace begun in us, should stand for any time. We read in Scripture of a three-fold standing, and in everyone of these kinds, every Christian hath cause to admire God's power, and goodness, towards his soul. 1. There is a standing in the faith, and in the profession of the truth. Of this the Apostle speaketh, 1 Cor. 15.1. I declare unto you the Gospel which I preached unto you, which also you have received, and wherein ye stand. 2, There is a standing in the state of grace, and in a comfortable assurance, and feeling of God's favor, Rom. 5.2. By Christ we have access by faith, into the grace wherein we stand, and rejoice in the hope of the glory of God. 3. There is a standing in a Christian course of life, and conscionable practice of godliness. This Epaphras begged of God for the Colossians. Col. 4.12, That they might stand perfect, and complete in all the will of God.

Now that any of us, should be able to stand steadfast, and persevere any of these ways, that is to say, either in soundness of judgment, and profession of the truth; or in the comfortable assurance of our salvation, and of the favor of God; or in a conscionable care to please God in our whole conversation, is certainly a matter of greater wonder and admiration, then the most of us do conceive of. This we would all easily discern, and acknowledge, if we would but seriously consider of these four points.

First, what a world, what an age and time we live in, wherein (by reason [ 1] of the continual discouragements goodness doth find everywhere, and the manifold allurements and temptations unto evil, by examples, and other ways we have unto sin) it is as strange any of us should continue in the state of grace, as it is for a man to keep his health, that liveth in a Town, where every house, and every person, and the very air it self is infected with the plague. That which David saith of wicked men, that live in the greatest prosperity, Psalm. 73.18. may truly be said of all God's children, even of those, whose souls prosper, and thrive most in grace, Surely thou hast set them in slippery places. Surely the times and places we live in, are so slippery, as it is strange any of us should hold our feet, or keep ourselves from falling fearfully This made the Prophet complain so, Esa. 6.5. Woe is me, for I am undone, because I am a man of unclean lips. As if he had said, My speech is too unclean, too profane to be a Prophet, and how can it choose but be so, I dwell (saith he) in the midst of a people of unclean lips.

Secondly. Consider what the malice, and subtlety, and power of Satan, our [ 2] enemy is, and we shall see just cause to wonder, that any of us should be able to continue in the state of grace for any time. When our first parents were created after the image of God, in holiness, and true righteousness, his eye was evil toward them, he could not endure they should continue in that blessed estate for any time. And his envy and malice is still the same towards any, in whom he seeth this image renewed, he cannot rest till he have defaced it again; as our Savior speaketh, Matth. 12.43. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. And the old Serpent hath a thousand ways to work his own ends, in this. Yea his envy and malice is most bent upon them whom he discerneth the greatest measure of grace in. Satan hath desired to have you (saith Christ to Peter of himself, and all the elect Apostles, Luke 22.31.) that he may sift you as wheat. And there is no faithful soul that observeth himself well but he may oft say of this his enemy, as David did of his, Psal. 118.13. Thou hast thrust sore at me that I might fall: but the Lord helped me. This made the Apostle so jealous and fearful of the Thessalonians, that made so great proceedings in grace, 1 Thess. 3 5. he sent Timothy to them to confirm them lest by some means the tempter might have tempted them, and his labor amongst them should have been in vain.

[ 3] Thirdly, Consider how fearfully many others have fallen, some to scandalous and foul sins, some to popery and other heresies, some to profaneness, some to worldliness, some to an utter hatred of all religion, that were once far before us in knowledge and profession of zeal, and piety. How many there be in whom we may see that fulfilled which our Savior speaketh, Matth. 19.30. Many that were the first (the forwardest in their love to the Word, and in every good duty) are now become the last the backwardest of all others. How many there be that with the dog are fallen again to the vomit, that once they had cast up, and with the sow lie wallowing in that mire, that once they were washed from, as the Apostle speaketh, 2 Pet. 2 22. And shall we not then see cause to wonder, that ourselves have been preserved in the state of grace thus long? When we have seen so many to fall on our left hand, and so many on our right hand (as the Psalmist speaketh, Psalm 91.7.) have we not cause to wonder, that ourselves stand still in any measure of uprightness and truth of heart?

[ 4] But fourthly and lastly, The greatest cause of all that we have to wonder at our perseverance is the state of grace, is, the consideration of the naughtiness and corruption of our own hearts. For if we had better hearts of our own, then other men have had, or were better by nature then they, it were nothing strange that we should stand when they have fallen, that we should overcome all those temptations of Satan, and the world that other have been so foiled by. But alas, if we know our own hearts well, if we have well observed this Doctrine of original sin, as it hath been delivered unto us, we cannot but acknowledge we have as bad hearts, as any other have had. 1. We are by nature as weak as water, as unable to stand against the strength of those mighty enemies, we are daily in danger of and have cause to cry with Jehoshaphat, 2 Chron. 20.12. We have no might to withstand this great company that cometh against us. 2. We have no corruption in us that we are more strongly inclined unto, then to inconstancy in goodness, and proneness to decline and fall away from God, to be quickly weary of well doing. In respect whereof the best of us have cause to complain of ourselves, as the Lord doth of Ephraim, Hos. 6.4. Our goodness is as a morning cloud, and as the early dew it goeth away. This people is of a revolting heart, saith the Lord of Israel, Ier. 5.23. And none of us all are any better then they were in that point. 3. There is such a deal of corruption remaining still in everyone of our hearts, of pride, and infidelity, and hypocrisy, and malice,and worldliness, that it is certainly as great a miracle, that grace should live, and grow, and continue in such hearts as ours are, as to see a candle or fire continue burning in the water. That this fire of God that came down from heaven, should burn in water (as that did that consumed Elias sacrifice that lay soked in such abundance of water, so as the water ran round about the altar and the trench was also filled with water, as we read, 1 King. 18.35, 38.) this is (doubtless) the wonderful and miraculous work of God only. Our Savior tells us, Mar. 4.19. That the cares of the world and lusts of other things, will choke the Word, and make it unfruitful. And what heart of all ours is there that hath not in it these cares of the world and lusts of other things? And is it not then strange that any grace should live and grow in us, and not be quite choked with all these thorns? The nature of sin is to grieve the spirit of God and to quench grace. If he see any unclean thing in thee (saith the Lord to his people, Deut. 23.14.) he will turn away from thee. And is it not then strange that the spirit of grace should abide in us and not forsake us utterly, in whose hearts he seeth so much uncleanness as he doth in everyone of us? That he that once said, Gen. 6.3. My spirit shall not always strive with man, for that he also is flesh, should yet strive with us, though we be flesh?

And whereunto then shall we ascribe this that any of us do persevere in the state of grace? Surely to the Lord alone. The admirable work of God is to be acknowledged in this, that the best of us have not fallen totally and finally long before now.

First, His admirable power is the cause of this. For nothing but a divine [ 1] power could uphold us against such enemies, and such assaults as we are subject to. Be strong in the Lord (saith the Apostle, Ephes. 6.10.12.) and in the power of his might, For we wrestle against principalities and powers, and against the rulers of the darkness of this world, against spiritual wickedness in high places. Nothing but a divine power could keep grace alive, in such hearts as ours are. We are kept (saith the Apostle, 1 Peter 1.5.) by the power of God unto salvation.

Secondly, His admirable goodness is the cause of this, and the unchangablenesse [] of his love to them whom he hath once effectually called, called according to his purpose, and eternal counsel, as the Apostle speaketh, Rom. 8.28. He never loved any thus far as to call them effectually, and to work truth of grace in their hearts,but he loved them to the end. Having loved his own which were in the world (saith the Evangelist of our blessed Savior, John 13.1.) he loved them to the end. I have loved thee (saith the Lord to his Church, Ier. 31.3.) with an everlasting love, therefore with loving kindness have I drawn thee. Them whom he hath shown such loving kindness unto, as to draw them to himself, by an effectual calling, he loveth with an everlasting love. The Lord advanced Saul to be King over his people, and gave him his spirit, that is, such gifts of his spirit as might fit him for that calling. As soon as Samuel had anointed him the spirit of the Lord came upon him (as the Text saith, 1 Sam. 10.6, 9) and he was turned into another man, God gave him another heart. But this favor and love God shown to Saul was not an unchangeable, and everlasting love. It repenteth me (saith the Lord, 1 Sam. 15.11.) that I have set up Saul to be King. And 1 Sam. 16.14. The spirit of the Lord departed from Saul ; he had received excellent gifts of God's spirit, and lost them quite again. But if God have advanced any of us to this dignity to be a true Convert, to be effectually called, John. 1.12. he never repenteth him of it, this favor and love of God is unchangeable, and everlasting. The gifts, and calling of God are without repentance, as the Apostle speaketh, Rom. 11.29. In respect of this good, and perfect gift, the Apostle calleth the Lord I am. 1.17. the father of lights, in whom is no variableness neither shadow of turning. And were it not for this, that God's love to such as he hath once regenerated, and given saving grace to, is constant and everlasting, if anything could have changed or altered him, alas there is none of us all, but we have done enough a thousand times to have lost him forever, and to have caused him to depart quite from us, and to have stripped us of all grace long ago.

Before we pass from this point let us apply it to ourselves, in a few words; that is, in five.

[ 1] First, Seeing sanctifying grace is of such constancy and a fruit of God's everlasting and unchangeable love, ô how careful should we be to get grace if we want it, and to get assurance that we have it, in truth, if we think we have it. 1. All other blessings and good things (wealth and pleasure, and honor, and health) are of no continuance. And that that Paul saith of Riches, 1 Tim 6.17. may be said of them all, they are uncertain riches, uncertain good things, But true grace is durable riches, as Solomon calleth it, Pro. 8.18. These are the sure mercies of David as the Holy Ghost calleth them, Esa. 55.3. 2. No other good thing we can enjoy, is any certain argument of God's special love and favor. No man knoweth either love, or hatred, by anything that is before him, saith Solomon, Eccle. 9.1. Esau of whom it is said God hated him, Mal. 1.3. yet did enjoy all worldly blessings in greater measure then Jacob did, as is plain by that speech of Moses, Gen. 36.31. But true grace is a certain argument of God's love, yea of his special, and everlasting love. According to that speech of the Lord, Ier. 31.3. I have loved thee with an everlasting love; therefore with loving kindness have I drawn thee.

[ 2] Secondly, So many of us as have by the mercy of God been preserved any time in the state of grace, let us bless God for it, let us admire, and magnify the power, and goodness of God towards us in this behalf. It hath ever been esteemed in God's Church a great honor to a man, to be an old Disciple. The Holy Ghost maketh an honorable mention of Mnason of Cyprus for this, Act. 21.16. And Paul saith of Andronicus and Iunia ( Rom. 16.7.) that they were of note among the Apostles, and honoreth them for this that they were in Christ before him. If any of us have found mercy with God to be old Disciples; Nay if we be of any standing in Christianity and keep our standing, let us give God the glory of it, think of it often, and never think we can be sufficiently thankful to God for it. O bless our God, ye people, (saith David, Psal. 66.8, 9.) and make the voice of his praise to be heard; which holdeth our soul in life, and suffereth not our feet to be moved. Praise God for keeping and preserving the life of grace in thy soul all this while. Say with David, Psal. 116.7, 8. The Lord hath dealt bountifully with thee, for thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. Praise God for keeping thee from deadly, and irrecoverable falls. Yea take thou up that thanksgiving, which of all the forms of thanksgiving, that we read of in Scripture, hath been most in use with God's Saints (as if it were not for spending of time, I could give you many instances of) I mean that Psal. 106.1. Praise ye the Lord, ô give thanks unto the Lord for he is good, for his mercy endureth forever. God is more to be praised by us for the unchangeableness, and constancy of his love to such wretches as we are, then for any other of his mercies how great so ever they be.

[ 3] Thirdly, Let none of us be proud of our standing in the state of grace, but let us give God all the glory of it. Let us all say with the Apostle, 1 Cor. 15.10. By the grace of God I am that I am. And that which the Apostle there speaketh of his labors, we must say in this case It is not I, that have held out all this while, not I but the grace of God which was with me. It is the Lord (as Anna speaketh, 1 Sam. 2.9.) that keepeth the • eet of his Saints, for in his own might shall no man be strong. It is not by any strength of our own that we have stood all this while, but by the strength and free grace of God only.

[ 4] Fourthly, Seeing our perseverance in grace dependeth wholly upon the power, and goodness of God, let none of us be secure, but watchful and wary and fearful to offend God, who if he do but let go his hold and withdraw his hand, we cannot stand one moment longer, no more then a child of a year old, or the staff ye walk with can do when ye leave holding of it. In which respect the Lord compareth himself to a nurse that dadeth a child, Hos. 11.3. I taught Ephraim to go, taking them by their arms. We can neither go nor stand any longer, then the Lord doth uphold us. This is the inference that the Apostle himself maketh, Phil. 2.12, 13. Work out your own salvation with fear, and trembling, for it is God that worketh in you both to will, and to do even of his good pleasure. Because we have no ability to preserve ourselves in the state of grace, but all dependeth upon the power and goodness of God, therefore we must fear. Continue in his goodness (as the same Apostle speaketh, Rom. 11.12) keep in favor with him, otherwise thou also shalt be cut off.

But (you will say) that is not possible, whom God once loveth in this kind, he loveth forever.

I answer, First, Whom God doth love in this kind them he maketh fearful to offend him, fearful to fall and to decay in grace, and this fear is a principal means whereby he doth preserve them from falling away. This is plain, Ier. 32.40. I will make an everlasting covenant with them, and I will not turn away from them, to do them good; but I will put my fear into their hearts, that they shall not depart from me. So that by this thou shalt know whether thou be indeed converted, whether there be any truth of grace in thee, if God have put this fear into thy heart, there is; otherwise there is none at all. Wherefore, let him that thinketh he standeth take heed least he fall, 1 Cor. 10.12.

Secondly, Though those whom God loveth according to his good purpose he loveth to the end, and therefore will never disinherit them, nor utterly cast them off, yet if they be not fearful to offend him (though he love them, yea because he loveth them) he will chasten them (as the Apostle speaketh, Heb. 12.6.) and he scourgeth every son whom he receiveth. And in what kind he will scourge them, how long his scourge shall lie upon them, how deeply he will wound them with the lashes that he will give them, with his scourge, that the Lord only doth know. Admit that if ever we had the spirit of God, and truth of grace in us, it will never depart from us, we can never loose it utterly, but yet if we grow secure and neglect the means whereby we may preserve grace in ourselves and keep it alive, whereby we may preserve ourselves from falling away, we may quench the spirit in ourselves. This is plain by the Apostles speech, 1 Thess. 5.19, 20. Quench not the spirit, despise not prophesyings. Even the despising of hearing the Word, will quench the spirit; that is, deprive us of the operation, of the feeling, of the comfort of God's grace in us. Be it he that is once in the state of grace shall be preserved by God from falling totally, from taking such falls as should break his neck, and quite deprive him of the life of grace; and from falling finally, from falling into such pits as he should never be able to get out of again, from taking such falls as the Apostle speaketh of, Heb. 6.6. which they that take them can never after be renewed again by repentance. Yet if he grow secure and look not well to his feet, if he nourish not in his heart the fear of the Lord, he may fall fearfully, he may take such falls as may break his bones, as may put him to such anguish of soul, as if he had a kingdom he would give it to be eased of it. This is plain by the words of David in the 8. verse of this Psalm, Make me to hear joy and gladness that the bones which thou hast broken may rejoice. His fall into adultery and murder had broken his bones; that is, had put him to more anguish and grief, then ever man felt that had his bones broken in his body.

Lecture LXXI. On Psalm 51.5. October 9. 1627.

[ 5] THe fifth, and last point of application is to comfort, and strengthen those poor souls that being indeed in the state of grace, are yet much perplexed that either they are already or shall and may hereafter fall fearfully from it. Two temptations there be whereby the best of God's servants are often troubled greatly in this point, of their perseverance in grace.

First, Some of them are apt to conclude that they are already quite fallen from grace; because 1 They have lost their first love, that delight, and fervency wherewith they were wont to serve God; 2 They have lost their faith, and cannot be assured of God's favor, as once they were; 3 They slip ever and anon into the sins they have repented of, and find no strength to overcome them.

Against this first temptation there is notable comfort, and strength ministered to God's people in the Word of God, and even in that which we heard the last day of the admirable work of God in the perseverance of his Saints. And for the comfort, and strength of God's people against this temptation, the Scripture giveth us two notable preservatives.

First, The choicest of God's servants, and such as unto whom the Lord hath given the best testimony in his Word have been in this case that thou art in, subject to this variableness to these alterations in their spiritual estate. They have not stood always steady in one state, but have been of and on with the Lord. 1. For their delight, and fervency in good duties. You shall read of David that sometimes he did service unto God with marvelous alacrity, and cheerefullnesse of spirit. When he contributed to the building of God's house he did it with exceeding joy, 1 Chron. 29.9. David the King rejoiced with great joy. You shall also read of his going to the house of God with the voice of joy and praise, as one that were going to a feast, Psalm 42.4. And sometimes again you shall hear him complaining of the deadness of his heart, that he could serve God with no life or cheerefullnesse at all, Psalm 119 25. My soul cleaveth to the dust, quicken thou me according to thy Word. 2. So it is with them for their faith, and confident assurance of God's favor. David that one while glorieth. The Lord is my light, and my salvation whom shall I fear? Psalm 27.1. At another time you shall find him quite void of this assurance, Psalm 31.22. I said in my hast I am cut off from before thine eyes. You shall hear him complaining, Psalm 88.15. While I suffer thy terrors, I am distracted. And blessed Paul who at one time speaketh so triumphantly, Romans 8.35. Who shall separate us from the love of Christ? At another time (2 Cor. 7.5.) you shall hear him complain of inward fears and terrors. 3. For their conscionable care to please God in all their ways, they have shown great inconstancy in that also. 1. Abraham was sometimes so obedient unto God, so careful to please him that there was no commandment of God so hard, so contrary to reason, but he made conscience to obey it, When God said unto him get thee out of thy country, and from thy kindred, and from thy fathers house, unto a land that I will show thee, Gen. 12.1. he durst not break or neglect such a commandment as this. Nay when God bad him go and sacrifice his own son, Gen. 22.1, 2. He durst not neglect such a commandment as that was. But stood he always in this estate? In this fear to offend God, and care to please him? No verily, for you shall find this resolute man, at another time dissembling and concealing for fear, that Sarah was his wife, and calling her his sister, Genesis 12.13. Yea you shall find him slipping again into that very sin, after he had (doubtless) repented of it, Gen. 20.2. 2. You shall hear David professing sometimes a strong and firm resolution that way, Psal. 26.11. As for me, I will walk in mine integrity. And Psal. 119.106. I have sworn and I will perform it, that I will keep thy righteous judgments. But for all this, we know what slips he had at other times, yea what fearful falls he took also. By many more examples it might be made evident, that in the holiest of God's servants there hath been much variableness and show of changing and falling in all these three degrees. In many things they have sinned all as the Apostle speaketh, James 3.2. they have slipped oft, and fallen also fearfully. And you will easily conceive it cannot be otherwise if you remember what you heard the last day. 1 What a world they live in. 2 What a kind of enemy Satan is. 3 What a deal of corruption remained in the nature of the best of them, still after their regeneration.

But you will say the Lord is able to uphold, and keep his servants from falling or slipping notwithstanding all this.

I answer, It is true he can do it, and would also certainly do it, if he did not see it were for his own glory, and for our good also (for these two are inseparably coupled together) to let go his hold sometimes in part, and to leave us to ourselves, and so to let us take these slips and falls now and then. The Lord doth (saith Solomon, Pro. 16.4.) all things (and consequently this) for himself, and his own glory. And all things (and consequently this) are for your sakes, saith the Apostle, 2 Cor. 4.15.

How is God glorified hereby, will you say?

I answer, 1. He glorifieth his justice hereby, and showeth he cannot abide sin, but must needs correct it in them that he loveth best of all. When good Hezekiah waxed cold in his thankfulness to God, for his great deliverance, and his heart began to be lifted up, 2 Chron. 32.25. it is said, verse 31. God left him a while and let him slip. So when the Church grew secure and lazy and neglected her watch, her well-beloved (to correct her for this) withdrew himself for a time, Cant. 5.2—6. 2. God glorifieth his mighty power in this, by making such weak wretches as we oft show ourselves to be, able to hold out to the end, and stand against such adversaries as we have. God's power is made (that is, declared to be) perfect through our weakness, as the Apostle speaketh, 2 Cor. 12.9.3. God glorifieth his goodness and mercy in continuing so constant in his love to such inconstant ones as we are. When the Apostle had said, Romans 5.6. When we were yet without strength, in due time Christ died for the ungodly, He addeth and inferreth, ver. 8. God commendeth his love towards us in this.

But how should it be possible that this should be for our good, to be left thus to ourselves?

I answer, 1. Hereby we are taught not to trust in ourselves, but to the Lord alone, to depend wholly upon him, for our eternal salvation; According to that of the Apostle, 2 Cor. 1.9. We had the sentence of death in our selves, that we should not trust in ourselves, but in God which raiseth the dead. 2. To keep us from pride; As we see in the case of the blessed Apostle, 2 Cor. 12.7. Tho whom lest he should be exalted above measure through the abundance of revelations, there was given to him a thorn in the flesh, the messenger of Satan to buffet him.

Yet might all this speech (may some say) that hath been used touching the slips and falls of holy men have well been spared; for many a carnal man will be ready to snatch at these examples, and say, Well I see then I may be God's child, though I slip and fall now and then into the same sins I have repented of, though I be oft drunken and wanton, and swear and lie, and beguile my neighbor, &c. For the best men have had their slips, and falls too.

To these I answer, First, That this is very true and cannot be avoided. Lewd and ungodly men will be apt to stumble at this, and to wrest it as they do also the other Scriptures, unto their own destruction, as the Apostle saith, 2 Pet. 3.16.

But then I answer Secondly, That this is the children's bread; and belongeth not to dogs, as our Savior speaketh, Matth. 15.26. This is written not for the encouragement of senseless, and secure worldlings, but for the comfort of poor sinners that are humbled in sense of their often failings, and dangerous falls they are apt to take. To them I may say as the Apostle speaketh in another case, 1 Cor. 9.10. This is altogether for your sakes, for your sakes no doubt it is written. And it were better that reprobates should stumble and break their necks at these examples, then that they should not have been recorded in the Word, for the comfort of the humbled soul.

Thirdly and lastly, The carnal man hath indeed no cause of encouragement from these examples at all. For though the godly have had, and have daily their slips and falls, yet their falls are not like the falls of wicked men, but to them it may be said as Deut. 32.5. Their spot is not the spot of his children. There are many broad differences between them, as you shall hear in the second preservative which the Scripture giveth us against this first temptation, and that is this

Secondly, That in none of these slips and falls thou complainest of thou didst ever fall desperately. In the greatest falls that ever any of the Elect have taken, the spirit of God did never wholly depart from them, but even when they have lost the feeling and comfort of it, when they could discern no operation or working of it in themselves, yet even then have they had the root, and seed and habit of grace remaining in them.

[ 1] First, If they could but diligently examine themselves and search for it, they might find in themselves some truth of grace remaining in them, even when they are at the worst; if they could stir, and blow away the ashes that cover it, they should find some spark of grace abiding in them still. This course David took when he was in that case, Psal. 77.6. I communed with mine own heart, and my spirit made diligent search. Here is a notable privilege that God's child hath above all hypocrites and wicked men in the world, the more narrowly he prieth into himself, the more diligently he searcheth into his own heart and ways the more comfort he hath in his estate. Nothing hindereth our comfort so much as the neglect of this examination of ourselves. Let every man prove his own work (saith the Apostle, Gal. 6.4.) and then shall he have rejoicing in himself alone, and not in another.

[ 2] Secondly, Admit that by examining themselves they could find none, yet may another experienced Christian that observeth them well, and whose judgment is not over-clouded with passion, discern grace in them when they cannot discern any in themselves. According to our proverb, a stander by, may see that which the gamester himself seeth not. And as daily experience showeth in them that by fevers or otherways have their brains distempered, they that visit them may discern much goodness in them, when themselves know not what they say or do. This help the Church used when she had lost her beloved, Can. 3.2, 3. She went about the city to private Christians, she went unto the Watchmen the Ministers of the Word, that they might help her to recover her comfort, to raise her up again when she was fallen. And even in this respect it may truly be said, as Eccle. 4.10. Woe to him that is alone, when he falleth, for he hath not another to help him up.

[ 3] Thirdly and lastly, Admit that no truth of grace could be discerned to be in them, when they are thus fallen, either by themselves, or by any other; yet we may be sure it is in them, and that no elect child of God, called according to his purpose; can so fall as utterly to lose all grace; because God in his Word hath said so, and there is more credit to be given to God's Word, then to the sense and reason of all the men in the world. We must walk by faith and not by sight, 2 Cor. 5.7.

If any man shall ask me where hath God in his Word said so?

I answer. 1. God in his Word hath said, John. 3.36. He that believeth on the son, hath everlasting life. What life meaneth he there? Surely the life of grace which is the beginning of the life of glory. The life of grace, it is an everlasting life. 2. God in his Word hath said, 2 John. 2. The truth dwelleth in us (not in himself only, but in all the faithful) and shall be with us forever. Whether we understand by the truth saving knowledge or sincerity of heart, the proof is pregnant that where once it is, it is of a lasting nature. 3. God in his Word hath said, 1 John. 3.9. He that is borne of God doth not commit sin, (that is, doth not sin as the wicked man doth of whom he had spoken verse 8. with the full sway of his soul) for his seed (saith he, the seed of God, the seed of grace and regeneration, that incorruptible seed as the Apostle Peter calleth it, 1 Pet. 1.23.) remaineth in him; and he cannot sin (he cannot so fall as apostates) because he is borne of God. This were easy to be shown in all the three degrees I mentioned before of the spiritual decays and falls, that the regenerate subject unto, which when thou findest in thyself thou mayest take comfort. 1. When they have lost that cheerefullnesse and vigor of spirit wherewith they were wont to perform spiritual duties, the delight they were wont to take in the Word, and prayer, yet they dare not give over these duties, but in obedience unto God, and with a labor of love they perform them still, and grieve that they can perform them no better. Behold the seed of God remaineth in them. So was it with David, Psal. 119.25. When his soul cleaved to the dust yet he cried still to God. 2. When they have lost their assurance of God's favor in the greatest fits of infidelity that ever they have, they dare not then do anything that might offend him, they seek and cry to God still, thirst after nothing more, then his favor, mourn for no loss so much. Their soul lamenteth after the Lord as his people did, 1 Sam. 7.2. Behold the seed of God remaineth in them. See this also in David, Psal. 22.1. When he was even ready to sink in despair and to conclude God had forsaken him yet then he could cry, and weep and take on, for the want of God's favor. And Psal. 31.22. I said in mine hast I am cut off from before thine eyes; nevertheless thou heardest the voice of my supplications, when I cried unto thee. 3. And lastly, When they have slipped and fallen most foully either through their own security, or by the violence of any temptation, they do not only feel inward checks for their fall in themselves ( the spirit lusting against the flesh as the Apostle speaketh, Gal. 5.17.) but a greater aptness to rise again when God shall be pleased to give them the means of recovery, and to reach out his hand unto them, then is in any other men. Behold in this also the seed of God remaining in them. See this in the Church, Cant. 5.2. I sleep but my heart waketh, it is the voice of my beloved that knocketh. 1. She was not in a dead sleep, not quite overcome with security. 2. So soon as she heard the voice, of Christ, she certainly knew it to be his voice, and it wrought upon her and made her rise, though not so soon as she should have done.

And so much may suffice for the strengthening and comfort of God's people against the first of those two temptations that I mentioned unto you. I now proceed unto the second.

O but (saith many a good soul) though I be for the present (I praise God) in the state of grace; yet God knoweth how long I shall so continue; I may fall away from God irrecoverably; yea I find myself so weak now, so unable now to resist any temptation, that when the fiery trial shall come, when the hour of death shall come, and that last, and sharpest skirmish that I must look to have with Satan, I fear I shall then be unable to stand, and this fear disquieteth and tormenteth my heart.

Now for the comfort of God's people against this temptation, I say, that (though thou mayest in the hour of temptation show much weakness, yet) if there be the fruit of God's eternal love and Election in any truth of grace in thee, thou shalt never be so overcome of any temptation, as to fall finally, but certainly thou shalt recover thyself before thou diest. When the Apostle had spoken, 1 John 5.17. of the sin unto death, he addeth in the next words, this comfortable sentence, verse 18. We know that whosoever is borne of God sinneth not. This we know, and are most certain of, that he can never fall into that sin. Insomuch as that which the Apostle speaketh of the whole Church of the Jews, Rom. 11.11. may be truly said of every elect child of God, Have they stumbled, that they should fall? (that is, that they should fall finally, and forever, for in the next verse, 12. he granteth, they are fallen) God forbid saith he. See this also plainly taught us, Psal. 15. where the Prophet having described the upright hearted Christian, by sundry properties and actions, he concludeth verse 5. He that doth these things, shall never be moved ; never be utterly and finally overcome by any temptation. And this is that which our Savior teacheth also, Mat. 7.24, 25. Whosoever heareth these sayings of mine, and doth them; I will liken him unto a wise man, that built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not, because it was built upon a rock. And that which he saith of a godly life, he saith Matth. 16.18. of a lively and true faith also. Thou art Peter (a rock impregnable, whom Satan with all his might shall not be able to overcome, though thou shalt fall, thou shalt not fall utterly) and upon this rock (this faith that thou hast made confession of) I will build my Church, and the gates of hell (all the cunning, all the power of Satan) shall not prevail against it.

If any man shall ask me; and why cannot a chosen vessel and true believer (what temptations soever shall assault him) perish irrecoverably?

I answer. There be two pillars that uphold him, and make it impossible for him to fall in that manner, of which I spake the last day. 1. The almighty power of God. 2. The unchangeable love of God. Both fitly typified by those two pillars we read of, 1 Kin 7.21. that were in Solomon's Temple, which was also it self, a type of the Church and people of God, the one was called Iachin, that is to say, he will establish, the other, Boaz, in him is strength.

[ 1] First. Let us begin with Boaz. In the Lord is strength, enough to keep us from falling, totally or finally. Upon this pillar, our Savior lieth this Doctrine, John 10.28.29. None of my sheep shall perish, my father which gave them me, is greater then all, and no man is able to pluck them out of my fathers hand. No, no man if he be once one of Christ's sheep, a true believer, no man can pluck him away. Upon this pillar doth Paul ground his confidence, 2 Tim. 1.12. I am not ashamed, for I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him, against that day. Yea, upon this pillar, he groundeth the confidence even of the weakest Christian that is, having an honest heart. Rom. 14. For speaking of one that is weak in the faith, verse 1. he saith thus of him, verse 4. Yea he shall be held up, for God is able to make him stand.

Now for the second pillar, lachin, he will establish. The Lord not only [ 3] hath strength to keep his people, but we are also sure he will establish them, that they shall not perish. This pillar, God giveth his Church to ground and build upon, Esa. 54.10. The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. Upon this pillar doth the Church ground her confidence, Esa. 64.5. Behold, thou art wroth, for we have sinned; in those is continuance, and we shall be saved. And so doth David, Psalm. 23.6. Surely, goodness and mercy shall follow me all the days of my life. And 48.14. This God is our God forever and ever, he will be our guide even unto death.

Lecture LXXII. On Psalm 51.5. Octob. 16. 1627.

IT followeth now, that we proceed to the fourth and last point, wherein the admirable goodness of God, is set forth by the Doctrine of original sin; and that is this. That the sinfulness, and corruption of our nature, being so great as it is, it should do us no more hurt then it doth. And surely this is a thing that we can never sufficiently admire, that we not only slipping, and falling oft into many actual sins, but having also still in us so vile a nature, such a fountain of corruption, that maketh us we cannot cease from sin any one moment, and like the troubled sea that cannot rest (it is the Prophets comparison, though in another sense, Esa. 57.20.) is ever casting up some filthy mire and dirt or other, to defile our best actions by; that we being such I say, the Lord should not loath and abhor, both ourselves, and everything that proceedeth from us. That the Lord should notwithstanding all this, have so gracious respect unto us, and to our poor service as he hath, this doth notably set forth his admirable goodness and mercy towards us.

This will the better appear unto us, if we shall distinctly consider these three things. 1. What we and our best actions, and performances are. 2. What the Lord is in the holiness of his own nature. 3. What the respect is that the Lord (notwithstanding) doth show to us, and to the service we do unto him.

For the first Our flesh and corrupt nature is such, as it will not suffer us to [ 1] do any one duty in that manner as we ought. This blessed Paul complained of, Rom. 7.18. To will, is present with me (this was doubtless the speech of a regenerate man) but how to perform that which is good, I find not. And that that he saith of himself there, he saith of all the faithful. Galat. 5.17. Ye cannot do the thing that ye would. Nay it doth so palpably corrupt, and defile every good thing we desire to do, as ourselves cannot choose (if there be any truth of grace in us) but discern, and be ashamed of it, and complain of it also, as the Church doth, Esa. 64.6. We are all as the unclean man (the leper) and all our righteousnesses (not one, but all) are as filthy rags. So that when we have done the best service that ever we did to God, we have cause to cry God mercy for it, and to pray with good Nehemiah, 13.22. Lord pardon me according to the greatness of thy mercy. And if we (as blind and senseless, and full of self-love, as we are) can discern so much filth ourselves in them; what can the Lord do. Who is greater then our heart (as the Apostle speaketh, 1 John. 3.20.) and knoweth all things?

For the second point, The Lord (we know) is so infinitely holy, that he [ 2] cannot abide to look upon, he cannot but detest all filthiness, and sin. Thou art of purer eyes (saith the Prophet. Hab. 1.13.) then to behold evil, and canst not look on iniquity. He will by no means clear the guilty, as the Lord speaketh of himself. Exod. 34.7. Therefore shall thy campe be holy (saith the Lord. Deuterono. 23.14.) lest he see any unclean thing in thee, and turn away from thee.

Now let us come to the third point I told you was to be considered, though [ 3] there be so much filthiness in us, and all our best services, and though the Lord do so loath all filthiness of sin, yet doth he not loath us nor our services, but hath great respect to us and to them for all that. And this shall appear unto us in four points especially.

[ 1] First. He taketh notice of all the good things that his poor servants do, and will not forget the least of them, but keepeth a register of them. I know thy works and thy labor, and thy patience, and how thou canst not bear them which are evil, saith Christ to the poor Angel of the Church of Ephesus, Rev. 2.2. that had lost his first love, and was much decayed, and fallen away in his goodness. There is not any patience that the poor weak Christian hath shown in suffering ought for Christ's sake, not any pains he hath taken to get to heaven, not any zeal he hath shown against sin, but the Lord taketh notice of it, be it done never so secretly, Acts 9.11. Yea, he will remember it also, and never forget it. David knew this, and therefore prayed, Psal. 56.8. Put thou my tears into thy bottle, are they not in thy register? He taketh notice of the tears we shed for our sins, and in our prayer, and will not forget them. And surely this is a matter of great admiration, and so David conceived of it, Psal. 144.3. Lord, what is man that thou takest knowledge of him; or the son of man, that thou makest account of him?

[ 2] Secondly. As he doth take notice of the least good duties we do in love and obedience to him, so he taketh not notice of, nor regardeth those stains and spots, whereby the best services of his children are defiled, but passeth by them, and imputeth them not unto them, but seeth them as it were through his fingers. Even as sundry blemishes that are in our children (as a mole in the face, or pock holes, or a squint eye) which to another man seem great deformities, to us seem none at all; even so is it with the Lord in this case. He seeth no iniquity in Jacob (as Balaam himself was constrained in the spirit of prophecy to confess, Numbers 23.21.) nor transgression in Israel. He doth not for these spots and blemishes that are in our services, we do unto him, reject us or our services, but accepteth of them, and taketh them in good part, as if there were no spot or defect in them at all. He did not reject the service that Rahab did him, in saving of the spies, though she had blemished, and stained it with a lie, Joshua 2.4, 5. but accepted, and commended it, Hebrews 11.31. The prayer that Joshua made, when (out of impatiency) he cried, Josh. 7.7. Would to God we had been content, and dwelt on the other side of Jordan, and never come into Canaan ; the Lord rejected not for all that. When David in his prayer, was so full of infidelity, that he said in his hast, I am cut off from before thine eyes, nevertheless (saith he Psalm 31.22.) thou heardest the voice of my supplications, when I cried unto thee. And at another time, when he was in that distress, that he saith, his soul refused to be comforted, he remembered God, and was troubled, and his spirit was overwhelmed (as he saith, Psal. 77.2, 3. A poor prayer you may think it was that a man in that case could make) yet did not God reject that prayer that was so foully stained, but as he saith verse 1. when he was in that case, I cried to God with my voice, even to God with my voice, and he gave ear unto me. When Moses had shown a great deal both of impatiency, and infidelity when God bad him only speak unto the rock before the people (as you shall read, Num. 20.10, 11.) yet did not God reject his service for this, but wrought with him, and shown his marvelous power, even in that work nevertheless. And surely so he doth still; he doth not reject our prayers for our manifold infirmities, he doth not refuse to work with, and bless our poor labors that are his ministers, though (alas) we bewray much of our own ignorance, and other our corruptions in them, when we preach best of all. And even in this also his marvelous goodness and mercy is to be admired by us, which maketh the Church break forth into that speech of admiration, and so would we all if we did rightly consider it. Mic. 7.18. Who is a God like unto thee that pardoneth iniquity, and passeth by the transgressions of the remnant of his heritage?

Thirdly. He delighteth in us, and in our poor services, notwithstanding all [ 3] these corruptions whereby they are defiled. The Lord taketh pleasure in them that fear him, saith David, Psal. 147.11. and 149.4. The Lord taketh pleasure in his people. If ye will obey my voice indeed (saith the Lord to the children of Israel, Exodus 19.5.) and keep my Covenant, then ye shall be pecuculiar treasure unto me above all people. And Mala. 3.17. They shall be mine saith the Lord of hosts, in that day when I make up my Jewels, and I will spare them as a man spareth his own son that serveth him. Yea, those poor duties we perform to him in his service, which ourselves take so small comfort in, yet he delighteth in them. He delighteth in the way of a good man, saith David, Psalm. 37.23. And Solomon Prov. 15.8. The prayer of the upright in his delight. Thy voice is sweet, saith Christ to his Church, Cant. 2 14▪ In which respect, he compareth the hearts of his people that are able to pray, Revel▪ 5 8. unto golden vials full of sweet odors. And the faithful minister is said by the Apostle, 2 Cor. 2.15. to be unto God a sweet savor of Christ in them that are saved, and in them that perish, whether the people receive good by our labors, or no. And for this cause also he desireth to hear us pray, to see us keep his Sabbaths, preach, and hear his word, give alms to his poor members, &c. as much as ever man did desire anything he most delighted in. Let me see thy countenance (saith Christ to his Church, Cant. 2.14) let me hear thy voice. And John 4.23. The father seeketh such worshippers, as worship him in spirit and truth; as a great man would seek far and near for a faithful, and profitable servant. And have not everyone of us cause to wonder at this, and to say to the Lord, as John the Baptist did to Christ, Matth. 3.14. I have need to be baptized of thee, and comest thou to me? I have need to seek to thee, to have my best services washed, and cleansed from their filthiness, and seekest thou to me for such poor services as I am able to do?

Fourthly and lastly. He doth also reward every service we do unto him, [ 4] notwithstanding all the imperfections and stains of it. Whatsoever good thing any man doth (saith the Apostle, Ephes. 6.8.) the same shall he receive of the Lord, whether he be bond or free. Not only great services, and such as much glory redoundeth to his name by, but even the meanest and poorest, and such as may seem to be of least use unto him. See what Christ saith of the poor widows two mites, Luke 21.3. of a cup of cold water given to one of his little ones in the name of a Disciple, Matth. 10.42. and what the Apostle saith Colos. 3 24. of the conscionable service,that a poor drudge, that had an infidel to his master did, Know that of the Lord, ye shall receive the reward of inheritance. Therefore when Christ speaketh, Matth. 25. of the good works that shall be rewarded in heaven, he speaketh not of Martyrdom, nor of building of Colleges, nor fighting the Lord's battle, nor redeeming of impropriations, and such like great and excellent works, but of such as the meanest Christian almost may be able to perform. The poor man's sacrifice, who was able to bring but a turtle Dove, or a young Pigeon, was an offering of as sweet a savor unto the Lord (as you shall find Levite. 1.17) as the rich man's was, that brought never so many sheep, or oxen either. Yea, those very services that have been apparently polluted with mixture of corruption, have been rewarded by him nevertheless. Because the mid-wives feared God, (saith Moses, Exodus 1.20, 21. and saved the children's lives) therefore God dealt well with the mid-wives, and made them houses ; though they in doing this service, had excused themselves by a lie, as ye may see, verse 19. Yea, those services that we do unto God with sensible untowardness, unwillingness, and reluctancy of our flesh against them, those God will be most sure to reward. God is not unrighteous (saith the Apostle, Heb. 6.10) to forget your work and labor of love.

Now if we will search the Scriptures, and inquire into the reason of this admirable goodness of God, and demand how it cometh to pass, that so perfect, and pure, and righteous a God, should so far respect so imperfect, and impure services as we are able to do unto him; we shall find three reasons given of it, in the holy Scriptures.

[ 1] First. In these poor services that the faithful do unto God, their heart is set to please him, that is the end they aim at. They would fain do them in faith, and love to God, with fervency, and vigor of spirit. To will, is present with them, as Paul speaketh, Rom. 7.18. They would fain do better; They would fain serve God, even in that exact manner that he requireth. Their spirit is willing (as our Savior saith, Matth. 26.41.) though the flesh be weak. And they ofttimes pray unto God as David doth, Psal. 119.5. O that my ways were directed to keep thy statutes. And can say as Esa. 26.8. The desire of our soul is to thy name, and to the remembrance of thee. They that are after the spirit (saith the Apostle, Rom. 8.5.) do mind the things of the spirit. The poor servants will, was to pay his master even the ten thousand talents that he required of him. Matth. 18.24, 16. The faithful do not please themselves in any of their failings, but are troubled with them, and mourn for them. As the poor man in the Gospel was, that he could believe no better. Mar. 9.24. In all their coldness in prayer, in all their wanderings, and evil thoughts they find then, they can say with the spouse, Cant. 5.2. I sleep, but my heart waketh. And this is a thing that highly pleaseth God, he will bear with much, when he findeth this. If there be a willing mind (saith the Apostle, 2 Cor. 8.12.) a man is accepted according to that that a man hath. The good Lord pardon everyone (saith good Hezekiah in his prayer, 2 Chron. 38.18, 19. and the Lord hearkened to him, verse 20.) that prepareth his heart to seek God, though he be not cleansed according to the purification of the Sanctuary. The Lord will pardon and pass by much, where he seeth the heart is thus set to please him.

[ 2] Secondly. These poor services that we do are (for the substance of them) the fruits, the thoughts and desires, the words and actions of his own spirit in us. It is God worketh in us, both to will, and to do, as the Apostle speaketh, Phil. 2.13. In those poor prayers that the faithful soul maketh, when his spirit is overwhelmed so, that he knoweth not what to pray as he ought, the spirit it self maketh intercession for us, with groanings that cannot be uttered ; as the Apostle speaketh, Rom, 8.26. And though God dislike never so much that that is ours, the corruptions and stains that cleave to our best works, yet that that is his own, the work of his own spirit, he cannot but like, and delight in. This reason we shall find given by David, Psal. 37.23. The steps of a good man are ordered by the Lord; and he delighteth in his way. Therefore he delighteth in the good man's way, because he by his spirit doth order and direct it. And thus the Church reasoneth, Isaiah 26.12. Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us.

[ 3] Thirdly and lastly. The faithful are in Christ, and God beholdeth them in him, and because he is in Christ well pleased with, and loveth them, therefore doth he take in good part their poor services. He hath made us accepted (saith the Apostle, Ephes. 1.6.) in the beloved. And when we ourselves are once reconciled unto God, and in favor with him, it is no marvel though he take our poor services in so good part. The Lord had respect to Abel, and to his offering, saith Moses, Genes. 4.4. We that are evil (ye know) can bear with much in them that we love dearly. Yea▪ the services that the faithful do unto God, they do not present them to him in their own name, but in Christ's only, they do not look to have them accepted for their own, but for the Lord's sake, as Daniel speaketh, Dan. 9.17, 18. And Christ hath borne all these our blemishes and defects, and fully satisfied for them. As it is said of Aaron the high Priest ( Exod. 28 38.) that he did bear the iniquity of the holy things that God's people did offer, in all their holy gifts. Our spiritual sacrifices are acceptable to God by Jesus Christ, as the Apostle speaketh, 1 Pet. 2 5. For he presenteth them to his father in the merit of his sacrifice, and in presenting them, casteth of these his sweet odors, and incense into them, as you shall read Rev. 8.3. And being so perfumed, it is no marvel though our poor services, be as a sacrifice of a most sweet smelling savor unto God.

Lecture LXXIII. on Psalm 51.5. Octob. 30. 1627.

THis point may not be passed over, without some application. And it is to be applied 1. By way of prevention unto carnal and wicked men, who are apt to draw that comfort unto themselves from it, that belongeth not unto them. 2. By way of encouragement unto the people of God, who receive not that comfort from it, that they ought to do.

First. Many a carnal man is apt to stumble at this Doctrine, and to bless [ 1] himself in his gross sins by it, after this manner. The Lord (saith he) you see is not so strict and rigorous, as to mark everything that his people do amiss; he is apt (we hear) to pass by their slips and infirmities, but the good things they do at any time, those he taketh notice of, and remembereth, and taketh delight in, and will undoubtedly reward. And therefore (saith he) why should my slips and infirmities disquiet me? And what are these slips and infirmities (I pray you) that he speaketh of? Surely, swearing ordinarily, making himself merry now and then with deriding religion, and good men; breaking the Sabbath, wantonness, drunkenness, and such like. Why should I (saith he) suffer my mind to be troubled for these things? Nay, why should I not rather comfort myself, and rejoice in those good things I do? For I thank God I am no Papist, but profess the true religion, I go to Church, I pray, I hear the Word, and receive the Sacrament, I give to the poor, I make conscience of my word, I do no man wrong. And these are things I know that God liketh, and delighteth in. This was just the presumptuous conceit, and persuasion of that Pharisee our Savior speaketh of, Luke 18.11, 12. And certainly the world is full of such Pharisees, even in these days.

Now to beat down the presumption of these Pharisees, I have three things to say.

First. Consider who they are that the Lord standeth so graciously affected [ 1] unto, whose slips and infirmities he useth thus to wink at, whose imperfect services, he is wont thus to delight in, and reward. Not everyone, but such only as are in Christ. Such only are his children by adoption and grace. But what is that to thee? Seeing it is certain thou art not in Christ. Because thou walkest, and goest on impenitently in known sins. There is no condemnation (saith the Apostle, Rom. 8.1.) to them that are in Christ Jesus. But who are they? He answereth, Which walk not after the flesh, but after the spirit. It is certain thou art not the child of God, because thou art not led by the spirit of God. For so saith the Apostle likewise, Rom. 8.14. As many as are led by the spirit of God, they are the sons of God, and none but they.

Secondly. Admit thou wert the child of God, admit thou wert in [ 2] Christ, yet could not God bear with such faults as thine are, nor take in good part such service as thou usest to do unto him. The Lord hath promised, Mat. 3.17. To spare and bear with his children as a man spareth his son that serveth him. In those good duties wherein he seeth our heart is set to serve him he will bear with many defects and failings. But he will not bear with the dearest child he hath in any gross sin. Did he bear with David when he fell to adultery? No no, he beat him so sore for it, (as David complaineth here, ver. 8.) that he brake his bones with beating of him. For such sins God is very terrible in the assembly of his Saints especially, as the Prophet speaketh, Psalm 89.7. Nay I say more, the Lord will not pass by nor wink at in the dearest child he hath, those very defects and failings that are in their best duties, if they be reigning corruptions, and not infirmities; that is, if they be not felt, and striven against, and mourned for. Therefore we are required in doing of good duties to watch, and observe our own hearts. Continue in prayer, and watch in the same, saith the Apostle, Colos. 4.2. And to strive against our own corruptions therein. Strive with me, and for me in prayer, saith he, Romans 15.30. And to bewail unto God our failings in them, Spare me according to the greatness of thy mercy, saith Nehemiah 13.22. And if God will not wink at such faults as thine are in his dearest children, canst thou hope that he will wink at them in thee, that art still a child of wrath? If God will not accept of the services that his dearest children do unto him, unless they be sensible of those corruptions wherewith they are stained, canst thou hope that he will accept of thine? And what talkest thou of thy serving of God, or of any good thing that ever thou didst? Alas thou couldest never serve God, nor do any good thing in thy life. That which the Prophet saith, Jeremiah 6.10. of such as thou art, their ear is uncircumcised and they cannot hearken, thou couldst never in thy life hear one Sermon to any purpose; the same may be said of all other duties of God's service, thou couldst never pray, nor receive the Sacrament, in thy life. Ye cannot serve the Lord, saith Joshua 24.19. to them that lived in idolatry. And that which I say of the duties of God's worship the same I say likewise of all other good works. Thou never didst work of mercy in thy life, thou didst never make conscience of dealing justly and truly with thy neighbor, Matthew 12.34. How can ye being evil speak good things? Luke 6.43. A corrupt tree bringeth not forth good fruit. They that profess that they know God (saith the Apostle, Titus 1.16.) but in their works deny him, being abominable, and disobedient, are reprobate unto every good work. The good things that such men seem to do are not only defective in the manner, or in the measure, or in matter of circumstance (as the best works of the faithful may be) but they are utterly void of that which is the very substance, and that giveth life, and being to a good work, that is, faith that worketh by love, Gal. 5 6.

[ 3] The third and last thing I have to say to this man, is this. Thou not being God's child, nor being in Christ, but living in the state of impenitency as thou dost and continuing therein, shalt find the Lord every whit as austere and rigorous towards thee, as he is indulgent, and gracious towards his own children. This will appear in three points.

[ 1] First, Though he bear with so many faults and frailties in his own children, he will not bear with the least fault in thee. But thou shalt give account even for every idle word that thou hast spoken at the day of Judgment, as our Savior speaketh, Mat. 12.36. Yea the Lord will bring every secret thought of thine into judgment, Eccl. 12.14.

[ 2] Secondly, Though he take the poorest, and weakest services that his children do him in good part and delighteth in them, yet will he take nothing in good part that thou doest. What have I to do (saith the Lord, Esa. 1.11.) with the multitude of your sacrifices? As if he had said, What care I for them? And ver. 12. Who required this at your hands to tread in my courts? As if he should say, What do you here? Any other place were fitter for you then this. Certainly in doing any service to God thou doest but a thankelesse office, thou doest but lose thy labor while thou art unconverted.

Thirdly and lastly, Though the Lord will reward and do good to his children [ 3] for the poorest and weakest service they do unto him, yet doth he even abhor such as thou art, and the very service that thou dost presume to do unto him; As a Prince would do him that having a plague sore running upon him, should presume to come into his presence and wait at his table. The sacrifice of the wicked is an abomination unto the Lord, saith Solomon, Pro. 15.8. Incense is an abomination unto me (saith the Lord, Esa. 1.13.) the new Mosnes and Sabbaths and calling of assemblies, I cannot away with. You see how small cause wicked men have to presume of God's mercy, or of any good thing they know by themselves. O that God would be pleased to awaken them, that they could see and consider aright of their woeful estate, and labor to get out of it.

If any man shall object, and say, Would you not then have wicked men to come to Church? Would you not have them to pray and read the Word? Would you have no man to do any good work but such as are godly?

I answer, Yes verily, For first, Though in doing this they do not God any service that will please him, yet is there a necessity laid upon them, and woe be to them if they do it not. These are duties of the moral law, that all men stand bound unto. The wickedest man in the world is strictly bound by the commandment of God to pray. God blameth most wicked men for neglect of this, Hos. 7.7. None among them calleth unto me ; and ver. 14. They have not cried unto me with their heart. Yea he condemneth the very Atheist, Psal. 14.4. for this, because he doth not pray. And will pour his wrath upon every family ( Ier. 10.25. and consequently upon every person) that doth not call upon his name. So is the wickedest man living bound to hear the Word. For he that turneth away his ear from hearing the law, (saith Solomon, Pro. 28.9.) his prayer shall be abominable. So God requireth of every man, Mic. 6.8. to do justly, and to love mercy, and to walk humbly with him. So that though he can neither pray, nor hear, nor give alms but he must needs sin, yet must he pray and hear, and give alms for all that. An indifferent thing a man is bound to forbear if he cannot use it without sin. If he cannot use such or such a recreation without chasing or swearing or losing too much time, he is bound to forbear it. But duties commanded of God he may not omit, because he cannot use them without sin. For there are degrees of sin; and he is guilty of a greater sin (and showeth greater contempt to God) that doth not pray or hear or give alms at all, and so disobeyeth him totally, then he doth that doth pray and hear, and give alms but not with an honest, and good heart, and so disobeyeth God but in part only.

Secondly, Though no wicked man can have assurance to receive any reward from God, for the best thing he doth, because he hath no promise (for all the promises of God belong only to them that are in Christ, 2 Cor. 1.20. and to the godly, 1 Tim. 4.8.) nay though he do deserve further wrath from God by the best thing he doth; yet by being careful to abstain from evil and to do good even after his manner and as he is able he may receive good three ways. For 1. Though he should never find mercy with God unto salvation, yet will this lessen his condemnation in hell, where every man shall receive torment proportionable to his works and to that dishonor he hath done to God here, Rom. 2.6. 2. This may free him from many temporal judgments, and bring upon him many temporal blessings in this life. For the Lord (out of the infiniteness of his goodness) hath oft shown so much respect unto good things that have been done even by wicked men (though they have been but the dead carcase, and have wanted the life and soul of good works) as to reward them temporally. The Lord that is said to feed the young ravens when they cry unto him, Job 38.41. hath oft had respect to the prayer that a man void of grace hath made unto him, in his misery. As profane a wretch as Ishmael was (when he was cast out of his fathers house for his profaneness, Gen. 21.9, 10.) yet when he cried to God in his misery, it is twice said in one verse, Gen. 21.17. that God heard the voice of the lad, and relieved him. And we know how much even Ahab's prayer that he made when he was humbled by fear prevailed with God, 1 King. 21.29. Therefore also Daniel exhorteth Nebuchadnezzar a most wicked man, Dan. 4.27. to break of his sins, to cease from oppression and cruelty, How? By righteousness, that is, by making restitution to them that he had wronged; And how else? By showing mercy to the poor. And why did he counsel a man so void of grace to do so good works as these? Was it not all one as if he should have bidden a dead man to walk? Mark the reason and motive the Prophet useth to persuade him to this, if it may be (saith he) a lengthening of thy tranquility. As if he should have said, It may be these good works performed even as thou art able to do them, will prevent the judgment which God by this dream that thou hast had, doth threaten to bring upon thee, and prolong thy peace. 3. He may by doing that that lieth in him to do, further the eternal salvation of his own soul. For though no wicked, nay no natural man can use the means of grace aright, nor so as to please God therein, yet if the wickedest man that is, frequent the ministry of the Word, there is hope he may be converted and have grace wrought in him, both because it is the means ordained of God to breed grace where none is, Rom. 10.17. Faith cometh by hearing ; and because as wicked men as live have been woon to God by their hearing; as appeareth not only by daily experience, but by those two notable examples that are recorded in the Word. The one 1 Cor. 14.24, 25. of the man that was an ignorant man, and an infidel before. And the other John 7.45, 46. of them that came to hear Christ with a most wicked heart to entrap and apprehend him. And so much shall serve for that part of the application of this point, that concerneth the natural and carnal man.

[ 2] Secondly, This point is also to be applied to the people of God for their comfort and encouragement, and they have great need of it. Two faults there be in the best of God's servants, that they are much to be checked and blamed for

[ 1] First, That they of all others have the saddest hearts and are subject to most fears. David complaineth of himself that he went mourning all the day long, Ps. 38.6. And they are called such as are of a fearful heart, Esa. 35.4. Their frailty is like a cloud, Esa. 44.22. Whereas indeed those that do unfeignedly fear God and have set their hearts to please him, are the only men of the world, that have just cause to be cheerful and comfortable, Psal. 105.3. Let the heart of them rejoice that seek the Lord. And 32.11. Shout for joy all ye that are upright in heart. Phil. 4.4. Rejoice in the Lord always, and again, I say rejoice. Yea though his frailties were far greater then they are, yet hath he much more cause to rejoice in the Lord, then to be sad for them. 1. His sins are forgiven him and that is a just cause of joy. Son be of good cheer (saith Christ, Mat. 9.2.) thy sins are forgiven. 2. God is reconciled to him in Christ and delighteth in him, as you heard the last day; and that is another just cause of joy. Let him that glorieth (saith the Lord, Ier 9 24) glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindness. 3. And lastly, His name is written in heaven, and that is also a just ground of unspeakable joy. Rejoice in this (saith our Savior, Luk. 10.20.) that your names are written in heaven. So that I may boldly say to every poor Christian thou art more bound to rejoice in these things, then to mourn for thine own infirmities; yea it were not so great a sin in thee not to mourn at all for thine infirmities, as it is not to rejoice in the Lord.

Secondly, There is yet another fault that God's people are much to blame for, [ 2] that because they cannot perform any service to God in that manner that they should, therefore they have no heart at all to serve him; but perform every duty in God's worship so heartlessely, heavily and uncheerefully (whether they hear, or pray, or receive the Sacrament, or sing Psalms) as if it were the greatest slavery and drudgery in the world to serve God. Whereas indeed we have just cause to perform these duties with more alacrity and gladness of heart, then any other thing in the world. Serve the Lord with gladness, saith David, Ps. 100. 2. We should count the Sabbath a delight, Esa. 58.13. I will make them (saith the Lord speaking of his people, Esa. 56.7.) joyful in my house of prayer. True it is God's people have just cause of mourning and fear in the best services they do unto God in respect of the unworthiness of them to be presented unto God, and the untowardness of their hearts in them. Good Hezekiah went sore when he prayed, Esa. 38.3. and his prayer was never the worse for that. But yet there must be in every acceptable service we do unto God a mixture of joy with that sorrow and fear. Serve the Lord with fear (saith David, Psal. 2.11.) and rejoice with trembling. When we consider how bad servants we are, we see just cause of sorrow and fear; but when we consider how good a master it is, that we do service unto, there is more cause of joy and comfort in that then there is of sorrow and fear in the other. Certainly if we did rightly know the disposition of this master of ours that we do service unto, it would put life into us, and make us serve him with more gladness of heart then we do. Consider therefore and think oft (for thy encouragement) of the disposition of thy Lord and master in these five points.

First, His eye is continually upon thee, to take notice of that thou dost in his [ 1] service. And the laziest servant that is will ply his work cheerfully while his masters eye is upon him. That the Apostle plainly intimateth, Ephes. 6.6. Not with eye-service as mem-pleasers.

Secondly, In whatsoever service he injoineth us to do unto him, he seeketh not [ 2] any profit to himself, but yieldeth it all unto us. As if a master should injoine his servant to take pains in tilling, & sowing, & husbandring a piece of ground, and when harvest cometh should bid him go and reap for himself. If thou be righteous (saith Elihu, Job 35.7.) what givest thou to him? or what receiveth he at thy hand? And Deut. 10.13. These commandments and statutes I command thee this day for thy good. We do no faithful service unto him, but it yieldeth us fruit even in the doing of it, besides that it will yield us when the harvest cometh, that is, at the end of the world. Being freed from sin (saith the Apostle, Rom. 6.22.) and being become the servants of God, ye have your fruit in holiness, and in the end everlasting life. It is joy to the just (saith Solomon, Pro. 21.15.) to do judgment. Even the very doing of good duties with a good heart yieldeth that joy and comfort to a man, as will abundantly recompense all the pains and service we can do. The people rejoiced for that they offered willingly, (1 Chron. 29.9.) because with a perfect heart they offered willingly to the Lord, and David also the King rejoiced with great joy.

Thirdly, The Lord is no such hard and rigorous master as will bear with no [ 3] faults or that will strictly mark every defect that is in our services, but most easy to be pleased, and willing to accept of our poor endeavors. A father indeed it is rather then a master that we serve. I will spare them (saith the Lord, Mal. 3.17.) as a man spareth his own son that serveth him. And this maketh the Prophet to cry out, Psal. 130 3, 4. If thou Lord shouldst mark iniquities ô Lord who shall stand, but there is forgiveness with thee, that thou mayest be feared. As if he had said, Who would not fear, that is, serve and worship such a God, as is so easy to be pleased, so apt to forgive the slips and frailties of his servants in whom he seeth there is truth of heart?

[ 4] Fourthly, He is such a Master as standeth not so much upon our actions in his service as upon our affections. Though we be able to do very little, yet if he discern in us an unfeigned desire to do well, he is ready to accept it. If there be a willing mind (saith the Apostle, 2 Cor. 8.12.) a man is accepted. Because he was willing to have done it, God saith of Abraham, Heb. 11.17. that he did offer up his only son.

[ 5] Fifthly, and lastly, He is such a Master as when he seeth us willing and desirous to do his will, and sorry we can do it no better, will be ready to help us and make that easy to us, by his help which was full of difficulty and impossibility before. Arise, and be doing (saith David to Solomon, 1 Chron. 22.16.) and the Lord will be with thee. If we draw near to God, do our best endeavor God will draw near unto us, as the Apostle speaketh, James 4.8.

Lecture LXXIV. On Psalm LI. 6. Novemb. 6. MDCXXVII.

W EE have already heard out of the former verses of this Psalm, that David in seeking to God for mercy, in the pardon of his grievous sins, doth make confession of his sin, and accuse himself before God, and that not only in gross and general, verse 3. but more fully in these three verses following. For, 1. He acknowledgeth his sin in particular, that very sin that Nathan charged him with, verse 4. I have done this evil in thy sight. 2. The fountain and root from whence this his sin did grow, even his vile and cursed nature, verse 5 Behold I was borne in iniquity, and in sin did my mother conceive me. 3. From the consideration of that uprightness, and truth of heart, which the Lord so much desireth, and which he found his corrupt heart so far from, specially in the committing of this soul sin. (For, oh, what a deal of fraud and cunning did he use in this matter, to hide and cloak his sin. 1. He sent for Uriah home, and persuaded him to go and lodge at his own house, 2. Sam. 11.6. 2. When persuasion would not serve, he made him drunk, in hope that that would provoke him to lust, verse 13. 3. When all this would not serve, nor he could get Uriah to father the child, he procureth him to be made away, that so by marrying of his wife, he might cloke his sin the better, ver. 15.) in the beginning of this sixth verse. Behold, thou desirest truth in the inward parts. 4. From the consideration of that measure of saving knowledge and grace, which he had received from God, before he fell into this sin, in the last words of this verse. And in the hidden part thou hadst made me (for so I read it, and not thou shalt make me) to know wisdom. And thus you see the scope and drift of this verse, and what coherence, and dependence it hath on that which went before.

The words divide themselves naturally into two parts, as they do contain two arguments and considerations, whereby David doth amplify and aggravate his sin. 1. What a one God would have David and all his children to be; that is to say, Vpright in heart. 2. What a one David was, before he fell into these foul sins; that is, God had wrought soundness of grace in his heart. In the hidden part thou hadst made me to know wisdom. In the former part, three points are to be observed. 1. The thing, the grace that God desired, that God would have to be in David and all his children. Truth, thou desirest truth ; that is, sincerity, and uprightness; which is opposed to guile and hypocrisy. So is truth taken, Josh. 24.14. Fear the Lord, and serve him, insincerity, and in truth. And 1 Cor. 5.8. Let us keep the feast with the unleavened bread of sincerity, and truth. And John 1.47. Behold (saith our Savior of Nathanael ) an Israelite in truth ( 〈 in non-Latin alphabet 〉 ) in whom is no guile. 2. The subject, the place where God would have this grace to be, in the inward parts, that is, in the heart. For so we find this place interpreted by Job 38.36. Who hath put wisdom in the inward parts? or who hath given understanding to the heart? And by our Savior, Mark 7.21. From within, out of the heart of men, proceed evil thoughts. And by the Apostle, Ephes. 3. who when he had prayed for them, verse 16. that they might be strengthened by God's spirit, in the inner man. He expoundeth himself thus, verse 17. that Christ might dwell in their hearts by faith. The heart is the proper seat of this truth and sincerity. For then a thing is said to be spoken or done in truth. 1. When that which is said or done, agreeth with the heart, and proceedeth from it. As a good man is said. Psal. 15.2. To speak the truth in his heart. He speaketh the truth in his heart, because he speaketh as he thinketh. 2. When the purpose and intent of the heart, is upright in that which a man speaketh or doth. My father (saith Solomon in his prayer. 1 Kings 3.6.) walked before thee in truth, and uprightness of heart ; therefore in truth, because in uprightness of heart. Therefore also is this sincerity called singleness of heart. Acts 2.46 When a man in that which he saith, and doth, hath but one heart, not a heart, and a heart, a double heart, ( Psalm. 12.2.) one heart for that which he pretendeth, and another for that which he intendeth. It is said, that the Zebulonites that came to make David King. 1 Chron. 12.33. were not of a double heart. And that is expounded verse 38, that they came with a perfect or an upright heart. A true heart is called a whole heart also, Psal. 119.10. a false heart is called a divided heart. Hosea 10.2. 3. and lastly, The note of observation that David prefixeth before this Behold. As if he should say; this, this is that which I cannot but take notice of, and think much upon, that whereas I am by nature so filthy and corrupt, and have so much falsehood, and hypocrisy in my heart, which hath been the main cause of this my fearful fall, thou art a God that lookest for, and requirest, yea, desirest above all things, and delightest in the truth and uprightness of the heart, and where that is wanting, all that a man can do, is nothing in thy sight. Now all this cunning and falsehood he had used, doth greatly augment his grief and shame, when he considereth how much the Lord delighteth in truth, and abhorreth hypocrisy.

Then the Doctrine that we are to learn from the first part of the verse, is this.

That truth and uprightness of heart, is that which God highly esteemeth of, and desireth, and delighteth in above all things. Observe the proof of this Doctrine, in five points and degrees.

[ 1] First. The Lord would have all his servants upright in heart, he would have that obedience, and service that is done unto him, to be done in truth and sincerity, that is that that he looketh for at our hands, which he greatly desireth, and longeth for. He cannot abide hypocrisy, that we should counterfeit, and halt with him. My son (saith the Lord, Prov. 23.26.) give me thine heart ; that is it that I look for. So Joshua 24.14. calleth upon the people. Now therefore fear the Lord, and serve him in sincerity, and truth. Are not thine eyes upon the truth? saith Jer. 5.3. As if he should say, Is not that the thing thou lookest after in all the works of men, in all the services they do unto thee? The true worshippers (saith our Savior, John 4 23.) shall worship the father in spirit and truth; for the father seeketh such to worship him. He even longeth for such servants, as will worship him in that manner.

Secondly. This is that that the Lord delighteth in. Such as are upright in [ 2] their way (saith Solomon, Prov. 11.20.) are the Lord's delight. I know also my God (saith David, 1 Chron. 29.17.) that thou hast pleasure in purightnesse. We can by nothing we are able to do, gratify and please the Lord so much, as in this.

Thirdly. This is all in all with God, the only thing that he requireth of us, [ 3] let our hearts be true to him, and he hath enough. Indeed this comprehendeth much (as we shall hear) and where this is, nothing can be wanting, and therefore the Lord asketh no more but this. This is all that God required of Abram, in that covenant that he made with him, Genes. 17.1. Walk before me, and be thou upright. So speaketh Samuel also to the people, when he would renew the covenant between God and them. 1 Sam. 12.24. Only fear the Lord, and serve him in truth, with all your heart. So runneth the covenant also that God made with David and his posterity, 1 Kin. 2.4. If thy children take heed to their ways, and walk before me in truth, with all their heart, and all their soul, there shall not fail thee a man upon the throne of Israel.

Fourthly. The Lord valueth, and esteemeth of us, and of all our words, [ 4] and actions, according to this; this is the very balance of the Sanctuary, whereby he weigheth them all. 1. Thus the Prophet describeth a good man. Psal. 125.4. Do good ô Lord to those that be good. Who are they? And to them that are upright in their hearts. 2. A little grace, a small measure of knowledge and faith, the meanest and poorest service we do unto God, is of a great price, and worth with him, where he seeth uprightness of heart. Philadelphia is said, Revel. 3.8. to have had but a little strength, and yet of all the Churches Christ wrote to, he findeth least fault with her, she pleased him best. 3. Nay the Lord will bear with many frailties, and faults, where he seeth there is truth in the inward parts. See three notable examples of this. 1. Asa had sundry great faults, which you shall see recorded, 2 Chron. 16.10.12. And yet because of this, see what a testimony the holy Ghost giveth of him. 1 Kings 15.14. Nevertheless Asaes heart was perfect with the Lord, all his days. As if he should have said, for all his slips and frailties, he was a good man, because his heart was upright. 2 The second example is of Jehoshaphat his son, of whom also we read, that he had many great frailties. He made a league of great amity with Ahab, 2 Chron. 18.3. He went with him to battle against Ramoth Gilead, though he had heard what Micaiah the Prophet spake against it, 2 Chron. 18.27, 28. Though he had been reproved for this by Jehu the Prophet, 2 Chron. 19.2. yet doth he after that again, join himself in special league with Ahaziah, Ahab's son, a most wicked man, 2 Chron. 20.35. And he bestowed his son Jehoram, in marriage upon Ahab's daughter, 2 Chron. 21.6. And yet for all this, God accounted him a good man all his days, 1 King. 22.43. He turned not aside from doing that which was right in the eyes of the Lord. And why did God so esteem of him? Surely because his heart was upright with God. For, saith the Prophet Jehu to him, 2 Chron. 19.3. Nevertheless, there are good things found in thee, in that thou hast prepared thine heart to seek God. And as it is said, 2 Chron. 17.6. His heart was lift up in the ways of the Lord. He was unfeignedly, and zealously bent in the purpose of his heart to please the Lord. 3. The third and last example, is of the people that received the passover in Hezechiahs time, of whom it is said, 2 Chron. 30.18. that they did eat it otherwise then it was written ; they swerved in that holy service from the express direction and commandment of God. For they had not cleansed themselves according to the purification of the Sanctuary, they came not so prepared to the Sacrament as they ought to have done. And yet did God pass by this fault and imputed it not unto them but at the prayer of Hezekiah healed, and forgave them, made his Sacrament effectual to their comfort for all that. And why so? The reason is given, verse 19. They had prepared their hearts to seek God in that his ordinance, the bent of their heart was upright with God in that service. You see then what account God maketh of the uprightness of the heart. 4 On the other side, The greatest shows of goodness that can be in a man, the best works he can do, are of no worth with him, if this be wanting. Judas repented, confessed his sin in particular, and made restitution also of that he had unjustly got, Matth. 27.3, 4. and all to no purpose, because his heart was rotten and unsound. The Pharisee led so civil, and honest a life, that he justified himself before men and was highly esteemed for it, as our Savior speaketh, Luk. 16.15. but was of no reckoning with God. And why? Our Savior telleth us, Matth. 23. • 8, Ye outwardly appear righteous to men, but within ye are full of hypocr • sie and iniquity. The people in Ezekiel's time, frequented his ministry diligently, took as great delight to hear him as as ever they did in any music, yet were they stark naught in God's account. And the reason is given, Ezek. 33.31. their heart was false, their heart went after their covetousness. Jehu shown great zeal for God's glory, and did much for the advancement of it, and gloried of it unto good Ieho • adab, 2 King. 10.16. Come with me (saith he) and see my zeal for the Lord. And yet did the Lord account of him no better then of a murderer. I will avenge (saith he, Hos. 1.4.) the blood of Jezreel upon the house of Jehu. And why? Because in doing that excellent piece of service his heart was not right, as you shall see, 2 King. 10.31.

[ 5] Fifthly and lastly, The Lord so highly esteemeth of this truth of heart, that he counteth him that hath this, a perfect man, a righteous man, as if he had no sin, no defect, no frailty in him at all. For in the phrase of the Holy Ghost an upright hearted man, and a perfect man are all one. So God calleth Job 2.3. A perfect, and an upright man. So speaketh David, Psal. 37.37. Mark the perfect man, and behold the upright. So Psal. 32.11. Rejoice in the Lord ye righteous. Why who can say he is righteous? He answereth in the next words, Shout for joy, all ye that are upright in heart. And 97.11. Light is sown for the righteous, and gladness for the upright in heart. Yea Hezekiah in his sickness when he thought there was no way with him but one, 2 King. 20.3. could say of himself (and that was strange) that he had walked before God with a perfect heart ; because his conscience witnessed with him he had walked in truth his heart was upright with God.

The reasons and grounds of this Doctrine are four principally; three of them taken from the nature of God; and the fourth from the nature of this grace of truth and uprightness of heart.

First, The Lord we know is a spirit and therefore looketh for the service of the heart and spirit, his eye is upon that rather then upon any outward thing, So the Lord telleth Samuel, 1 Samuel 16.7. This reason our Savior giveth, John 4.24. God is a spirit, and therefore they that worship him, must worship him in spirit, and in truth.

Secondly, The Lord is a God that knoweth & is able to search the heart, & all the corners and windings of it, and it is to no purpose therefore, to double with him. I know Ephraim (saith the Lord, Hos 5.3.) and Israel is not hid from me. All things are naked, & opened (saith the Apostle, Heb. 4.13.) unto the eyes of him, with whom we have to do. This reason the Lord giveth Jer. 17.9, 10. The heart is deceitful above all things, who can know it? I the Lord search the very heart, and try the reins. And therefore, to think we can flatter the Lord, and please him with good words, and shows (as it is said the Israelites that perished in the wilderness did, Psalm 78.36, 37. They flattered him with their mouths, for their heart was not right with him ) is even to lie unto the holy Ghost (as Peter charged Ananios. Acts 5.3. Why hath Satan filled thy heart to lie unto the holy Ghost ) a dissembling with him, that cannot be deceived by us.

Thirdly. The Lord is the God of truth, and so is called, Psal. 31.5. and the spirit of God is called the spirit of truth, John 14.17. In this grace specially consisteth the image of God, in this we most resemble him, God made man upright, Eccle. 7.29. So the Apostle speaking of the image of God, according to which we were first created, and unto which we are renewed by the spirit of regeneration, Ephes. 4.24. He calleth it righteousness, and holiness of truth. And our Savior describing the fall of the Angels, the devils falling from God, and loosing of his image, he describeth it thus, John 8.44. He abode not in the truth, because there is no truth in him. If there be truth in our inward parts, we resemble God our heavenly father, if there be no truth there, we resemble Satan, and therefore it is no marvel though the Lord take such pleasure, and delight in uprightness.

Fourthly and lastly. The uprightness of the heart will command and carry the whole man with it. This reason the holy Ghost giveth. Prov. 4.23. Keep thy heart with all diligence, look that that that be sound and upright, for out of it, come the issues of life. Uprightness in the hid man of the heart, is like unto the leaven, (it is our Savior's comparison. Matth. 13.33.) h • d in three measures of meal, the whole lump of dough will savor of it. A good man, cut of the good treasure of his heart (saith our Savior, Matth. 12.35.) will bring forth good things. If the heart be upright and good, the speech will be good, and the actions also. The mouth of the righteous (saith David, Psal, 37.30, 31.) speaketh wisdom, and his tongue talketh of judgment. Why so? The law of his God is in his heart, none of his steps shall slide. If grace and uprightness be in the heart, it will make the speech gracious, it will keep a man from sliding and falling from God, in his whole conversation. It is therefore no marvel, though the Lord desire that above all things, and so much delight in it.

Lecture LXXV. On Psalm 51.6. Novem. 13. 1627.

IT followeth now, that we proceed to show you the uses that this Doctrine serveth unto, and those are principally two. 1. For examination and trial of ourselves, whether we have this grace or no. 2. For exhortation to stir us up to seek for it, if we want it, and to make much of it, to maintain and strengthen it, if we have it already; for, as for the uses both of reproof, and comfort, they will fitly be comprehended in these two.

The first use (I say) it serveth unto, is for examination, for everyone of us to try our own hearts, whether there be that truth and uprightness in them, that the Lord taketh so much delight in.

Now for the more orderly and profitable handling of this use, I will show you. 1. The Motives that may stir us all up to take pains in this trial and examination of ourselves. 2. The Notes and Markes whereby this trial is to be made, and whereby the truth and sincerity of the heart, is to be judged of. The Motives are three principally. 1. From the necessity of this work, in respect of the difficulty of it. 2. From the possibility of it. 3. From the benefit and fruit of it, when it is well done.

First, it is a difficult thing to find out whether our heart be upright or no. This is evident. 1. By common and daily experience; all sorts of people are apt to deceive themselves in this point. The worst men that are, as they are the most confident people in the world and the best persuaded of their estate towards God; according to that of Solomon, Pro. 14.16. A wise man feareth and departeth from evil: (he is afraid of God's wrath, and apt to doubt much of his own estate, and that keepeth him in awe and maketh him careful to depart from evil) but the fool rageth (and roareth and swaggereth) and (yet) is confident. So do they build their confidence upon this persuasion principally that though they speak foolishly now and then, and do amiss through frailty, yet they have as good as true hearts to God, as the best. There is a generation (saith Solomon, Pro. 30.12.) that are pure in their own eyes, and yet are not washed from their filthiness. As if he had said, though their lives be most filthy, yet they are thus conceited of their own purity. Every way of man (saith Solomon, Pro. 21.2.) is right in his own eyes, but the Lord pondereth the hearts. As if he should say. Why do men please themselves in their own ways, and are deceived in them? The reason is, they cannot ponder nor know their hearts, they think better of their hearts then they should do. On the other side, the best men that are are apt to charge themselves that their hearts are false and unsound, that they have no more in them then may be in an hypocrite. The good things that are in the regenerate are so mixed and intermingled with their own corruptions; yea that little fire they have, is covered in them with such an heap of ashes, that little corn that is in them is hid in them in such a deal of chaff, as they can hardly discern that truth of grace that is them. To this case that proverb may fitly be applied, Pro. 13.7. There is that maketh himself rich, and hath nothing; there is that maketh himself poor, yet hath great riches. See an example of this in David in that prayer he maketh, ver. 10. of this Psalm, Create in me a clean heart ô God, and renew a right spirit within me. He had certainly at this time a clean heart, and a right spirit, but he could not perceive nor discern it in himself at this time, and therefore prayeth God would create it and renew it in him, as if it had been quite gone. It is a far easier thing for a regenerate man to see and discern the corruption that is in him, then the truth of grace that is in him. When the Apostle speaketh of the fruits of the flesh, he saith of them, Gal, 5.19. The works of the flesh are manifest ; but when he cometh to speak of the fruits of the spirit, ver. 22. he saith not so of them. The grace of God's spirit is an hidden and secret thing (called therefore that hidden man of the heart, 1 Pet. 3.4.) and cannot be certainly known unless a man take pains, to search into it. In this respect it is said the wise merchant, Mat. 13.44. when he had found the treasure hid in the field withdrew himself ( 〈 in non-Latin alphabet 〉 as merchants use to do that have great accounts to make) that he might try whether it were the true treasure or no. 2. The difficulty of this work may appear by the express testimony of the Lord himself, Ier. 17.9. The heart is deceitful above all things—who can know it? It is so deceitful, this dark den hath so many corners and turnings in it, that the wisest man in the world by the strength of nature is not able to find it out, to know whether it be true, or false; sound or rotten. A man may be an hypocrite and have a false heart and himself not know it; though some hypocrisy be gross and palpable, yet all is not so. This is plain by that which our Savior speaketh, to the Angel of the Church of Laodicea, Rev. 3.17. Thou knowest not that thou art wretched, and miserable, and poor, and blind, and naked. 3. The difficulty of this work is evident by reason also. For there be many good things so like unto true grace that may be in a mere natural man, as it is no easy thing to discern and put a difference between them; but a man may easily be deceived, and think he hath truth of saving grace, when he hath nothing but nature in him. 1. There are certain remnants of God's image in many natural men, that are very like unto true grace. The Gentiles that know not the law, (saith the Apostle, Rom. 2.14.) do by nature the things contained in the law. They make conscience of and hate many sins, they may practice many moral virtues as justice, mercy, and fidelity which our Savior ( Matth. 23.23.) calleth the weightier points in God's law. And these are certainly in themselves and materially good things; and it is said, Mar. 10.21. our Savior looking upon the rich man that had these things in him loved him. So that it is no marvel though so many be deceived in them, and take them for true grace 2. There are certain common graces and beginnings of sanctification in many hypocrites, that live in God's Church and in the profession of the Gospel which are yet more like to saving grace, then the other are. Some of those that fall into the unpardonable sin have been enlightened (as the Apostle speaketh, Heb. 6.4, 5.) and have tasted of the heavenly gift and have been made partakers of the Holy Ghost. Some such have escaped the pollutions of the world (left their known sins) even through the knowledge of the Lord, and Savior, as the Apostle Peter speaketh, 2 Pet. 2.20. 3. Yea it is certain there is a kind of truth and uprightness of heart, in many a man that never had any truth of saving grace in him. I know (saith the Lord to Abimelech the King of Gerar an heathen man, Gen. 20.6.) that thou didst this in the integrity of thy heart. Paul even whilst he was a persecutor had a kind of truth and uprightness of heart in that which he did. I have lived (saith he, Acts 23 1.) in all good conscience before God, unto this day. He did nothing but that which he was persuaded in his heart he ought to do. I verily thought (saith he, Act. 26.9.) with myself, that I ought to do many things, contrary to the name of Jesus of Nazareth. The intent, and purpose of his heart was to please, and honor God in it. In all these three respects it is certainly an hard thing for a man to know whether his heart be right or no; if he do not carefully and diligently observe his own heart and examine it, he will never be able to know it. It behooveth us to use all diligence in this business, it will never else be well done. Give diligence (saith the Apostle, 2 Pet. 1.10.) to make your calling and election sure. And by making this sure unto ourselves, that our hearts are upright, we shall make both our calling and election sure. And this is the first Motive.

The second is from the possibility of this work. Though most men be deceived in this point, though their heart be so deceitful, though there be so great a resemblance between those good things that may be in natural men and hypocrites, and the truth of grace; yet if we will take pains to examine ourselves well, we may certainly know that our hearts are upright if they be so, that there is truth of grace in us, that there is more in us, then can be in any natural man or hypocrite in the world. This also shall be made evident to you in three points.

First, Because the faithful are exhorted so oft and earnestly to prove and examine [ 1] themselves whether they be in the faith, or no, 2 Cor. 13.5, To prove every man his own work, Gal. 6.4. To make sure to themselves their own calling and election, 2 Pet. 1.10. Now these exhortations had been in vain, if it were not possible for the faithful to know they have true faith, that the works and duties they do are done in uprightness; if a man might not be certain and sure that he is effectually called. For though God in his law require that of the natural man, which it is impossible for him to do; as the Apostle speaketh, Rom. 8.3. and may justly do it; 1 because when God first gave the law to mankind in Adam, he made him able to keep it; 2 because by exacting this of him which he is not able to do, he driveth him to despair in himself, and to seek help in Christ; Yet in the Gospel Christ requireth nothing of the faithful that is impossible for them to do, His yoke is easy, and his burden light, as he saith, Mat. 11.30.

[ 2] Secondly, The faithful may be in this life certain of their salvation. They may be sure of their justification. Surely shall one say (it is the promise made to the faithful that should live in the days of the Gospel, Esa. 45.24.) in the Lord have I righteousness. They may be sure of their adoption. Doubtless thou art our father (say the faithful, Esa. 63.16.) though Abraham be ignorant of us. They may be sure of their perseverance in God's favor unto the end. Surely (saith David, Psal. 23.6) goodness and mercy shall follow me, all the days of my life. They may be sure that after this life they shall inherit eternal glory. We know (saith Paul, 2 Cor. 5.1. not speaking in his own person, but in the person of all the faithful) that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. And we know (saith John, 1 John. 3.14.) we are translated from death to life. How knew he that? By revelation? No but by such an evidence as is common to all the faithful; Because we love the brethren, saith he. Now there could be no such assurance of their salvation in any of the faithful, if they knew not undoubtedly, that their hearts were upright, that they have truth of grace in them. How could any conclude thus to the comfort of his soul, I know I am translated from death to life because I love the brethren, if he could not certainly know, that he doth love the brethren, and that in truth and sincerity, and not in show only. Hereby we know (saith he, 1 John. 4.13.) that we dwell in him, and he in us, because he hath given us of his spirit. The spirit of sanctification and the truth of grace wrought in us thereby, is the only thing that can assure us, that we have any communion with God, or are in his favor.

[ 3] Thirdly, and lastly, That it is possible for us to know certainly that our hearts are upright, is evident by the experience of God's faithful servants, whose examples are recorded in the word for our comfort, and encouragement. We have a proverbial speech probatum est. Job knew that his heart was upright, or he would not have said as he did, Job 27.5. God forbid that I should justify you; till I die, I will not remove mine integrity from me. As if he should say, I will die rather then believe you that would persuade me I am an hypocrite. And 12.4. The just upright man is laughed to scorn. And 16.17—19. There is not any injustice in my hands; also my prayer is pure. O earth, cover thou not my blood, and let my cry have no place. Also now behold my witness is in heaven, and my record is on high. Yea the poor soul had then been in a most woeful case, if he had not been so certain of the uprightness of his heart, as that all those learned and worthy men could not make him to doubt of it. David likewise was certain of the uprightness of his heart, or he durst never have said as he did, Psal. 26.1, 2. Judge me, O Lord, for I have walked in mine integrity, examine me ô Lord and prove me, try my reins and my heart. Hezekiah (even in the time of his great affliction) knew assuredly and was able to call God for a witness to his conscience, Esa. 38.3. that he had walked before God in truth, and with a perfect heart. Yea Peter (even then when he was so exceedingly dejected in himself for his fearful fall) knew so assuredly that his heart was upright, that he did unfeignedly love Christ above all things in the world, as that he durst confidently avouch it unto Christ himself; and was grieved that Christ should question that the third time. Lord (saith he, John 21.17.) thou knowest all things, thou knowest that I love thee. And (to conclude) the Apostle John speaking in the name not of himself only, or of some rare and extraordinary persons saith, 1 John 5.19. We know that we are of God, that is, borne of God, truly regenerate as appeareth by the former verse. Thus you see there is no such impossibility no such difficulty in the matter, but we may know and be certain whether our hearts be upright, or no. True it is the best Christian that is, may be at sometimes doubtful and uncertain in this point; unable to discern that there is truth of grace in him. If he could rightly examine his own heart and ways, he might find it out. But he is not at all times in case, to examine himself thus. The best are subject 1 to spiritual desertion sometimes (through their own sloth and negligence) as the Church was, Cant. 3.1. and 5.6. 2 To such temptations and sorrows as do even overwhelm their spirits, Psal. 142.3. In such a case it is good 1 to call to mind the times that are past; and the evidence thou hast formerly had, of the uprightness of thy heart, Psal. 77.5, 6. 2 Even then cast not away thy confidence, but having lost thine evidence, seek and sue and cry to God for a new copy of it; as David did even in that case, Psal. 77. • . 3 Use the help of some faithful and experienced Christian who in this case may be better able to judge of thee, then thou art thyself. And that is the second Motive that may persuade us to examine ourselves diligently in this point.

The third and last is taken from the benefit and comfort we shall receive in this, when by diligent trial and examination of ourselves, we can find that there is truth of grace in us, that our hearts are sound and upright with God. O the comfort that this will yield us will abundantly recompense all the pains we can take about it. This will appear to be so in two points.

First, This will make every duty, every service we do to God, sweet and [ 1] comfortable to us, when we can know we have performed it, in truth and uprightness of heart. This motive the Apostle giveth us, Gal. 6 4. Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. When the people in David's time contributed largely towards the building of the Temple, it is said they rejoiced and found great comfort; and the reason is given, 1 Chron. 19 9. because they did it with a perfect, and upright heart. So when all Judah in Asa his time renewed their covenant and bound themselves by solemn oath to cleave unto the Lord, and to the purity of his religion and worship, it is said, 2 Chron 15.15. they rejoiced at the oath ; and the reason is given, because they had sworn with all their heart. So Paul professeth of himself, 2 Cor. 1.12. that the testimony his conscience gave him of this, that he had served God in his ministry in simplicity and godly sincerity, that is, with an upright heart, was the greatest joy he had in the world.

Secondly, This will yield a man comfort in the time of any affliction and [ 2] sustain him from fainting under it, if his conscience can then witness unto him that though his life hath been full of defects and frailties, yet his heart hath been upright with God. Job found this to be so in his extreme affliction and therefore professeth, Job 27.5, 6. that he would not loose the comfort of his integrity for all the world, he would hold it fast, and would not let it go, though his friends pulled hard to get it from him. Thus did Jeremiah likewise comfort himself in the time of a great temptation, Jeremiah 12.3. Thou ô Lord (saith he) knowest me, thou hast seen me and tried mine heart towards thee. And so did Hezekiah when he had received the sentence of death, Esa. 38.3. Remember now ô Lord I beseech thee how I have walked before thee in truth, and with a perfect (that is, an upright) heart.

You see now how effectual the Motives are that God in his Word hath given to stir us up unto this duty, even to examine ourselves, and to inquire diligently into our hearts whether there be truth of grace in them, whether they be upright with God or no. O that the Lord would be pleased to give them life, and power in our hearts.

Lecture LXXVI. On Psalm 51.6. Novemb. 27. 1627.

NOw we proceed to those marks and notes whereby this truth of heart may be known, and discerned. All of them I will not go about to give you. That would be an endless labor. For look how many saving and sanctifying graces there be in any of God's elect, so many signs there be of an upright heart. He that hath any one saving grace in him, he hath certainly an upright heart, he cannot be an hypocrite. Yea though that one grace that is in him, be for measure and degree very weak and small; though it be no more for quantity then so much fire, as will serve to make fire to smoke (it is our Savior's comfortable comparison, Matth. 12. • 0.) and a very little spark, you know will make flax to smoke and to burn and flame also. As when a man with sickness is grown so weak, that he can neither move, nor speak, nor see, and they that are about him think he is quite gone, yet if when we speak to him we can perceive, that he lifteth up his hand; nay though he cannot do so much, if we can perceive he breatheth still, we conclude that certainly he is not yet dead, there is life in him. So is it in this case. If a man have true faith, though it be very weak he cannot be an hypocrite; For our Savior saith, John 3.36. He that believeth on the son hath everlasting life. If a man have truly repented of any one sin, he cannot be an hypocrite. For of Zacchaeus Christ pronounceth upon his repentance, for the unjust gain he had gotten, Luk. 19.9. that salvation was come into his house, he was become the son of Abraham. If a man do truly fear God, he cannot be an hypocrite. For the Holy Ghost saith, Pro. 14.26. In the fear of the Lord is strong confidence. As if he had said, A man may confidently build upon that, that he is in the state of grace. If a man do truly love such as do fear the Lord, he cannot be an hypocrite▪ For so saith the Apostle, 1 John 3.14. We know we are translated from death to life, because we love the brethren ; and verse 19. Hereby we know that we are of the truth, (sound and upright) and shall assure our hearts before him. So that from any one grace that a man findeth to be indeed in him, he may confidently conclude that his heart is upright and true to God. And though it be true, that no man hath truly repented of one sin but he hath habitually repented of all; neither hath he any one grace in truth, that hath not in him the seeds and habits of every grace (as we shall hear hereafter in the prosecution of this point touching the signs of uprightness) yet maketh the knowledge of this greatly to the comfort of God's people, who may have received someone grace in far greater measure then any other, and can sometimes sensibly discern in themselves someone grace, when in their own feeling they are utterly destitute of all the rest. All the difficulty will be to prove that we have any one saving grace in us in truth, and not the show and shadow of it only. But to give you the notes whereby the truth of every grace may be discerned would be an infinite piece of work, I will therefore instance only in three whereby a man may most sensibly discern whether his heart be upright or no. 1. The jealousy and fear that a man findeth in himself, lest his heart should not be upright. 2. The conscience a man maketh of, and the obedience he yieldeth unto the commandments and will of God. 3. The bent of his will, of the purpose and desire of his heart towards God.

First, It is a good sign a man is not an hypocrite when he is apt to suspect himself, and fearful of being deceived in this point. So long as this jealousy that he hath of himself maketh him more diligent in examining himself and more willing to be tried by others, he is far enough from being an hypocrite, though he suspect himself to be one. The best and uprightest souls are of all other most subject to this jealousy, as experience doth daily prove and hath proved in all ages. This is certainly one part of that poverty of spirit that our Savior commendeth when he saith, Matth. 5.3. Blessed are the poor in spirit. A man may be in a blessed state, and therefore also sound and upright hearted, though he be poor in spirit, and suspect himself to be un • ound; nay he is therefore in a blessed state because he is poor in spirit, because he is thus jealous of himself. For this argueth and proceedeth from an hearty dislike and fear of being an hypocrite, and from a strong desire to be upright in heart; He thinketh himself never sure enough of this. See this in two notable examples. The first is of David, Doubtless he was not free from this jealousy and suspicion of himself when he prayed, Psalm 119 80. Let my heart be sound in thy statutes, that I be not ashamed. Nor when he prayed as he did, Psal. 1 • 9.23, 24. Search me, ô God, and know my heart, try me, and know my thoughts: and see if there be any wicked way in me (if there be any falsehood in my heart) and lead me in the way everlasting. Make me upright, and guide me in an upright course. This is that that made him pray as he doth, Psal. 141.5. Let the righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil. As if he had said, give me such friends and teachers, as will help to search me and to discover to me that unfoundnesse and corruption that is hidden from myself. But of all other places this most plainly appeareth to have been in him, when he made that prayer that we read verse 10. of this Psalm. Create in me a clean heart, ô God; & renew a right spirit within me. Was David an hypocrite when he said so? No, no. Certainly he had at this time as clean a heart and as right a spirit as ever he had in his life, as by many passages in this Psalm is most evident. But he could not perceive nor discern it in himself at this time, and therefore prayeth that God would create and renew it in him, as if it had been quite gone. The other example is that of the elect Apostles, Matth. 26.21, 22. When our Savior had said (all the twelve being then together) that one of them should betray him ; though he had plainly said it was but one of them all that should have an hand in that foul sin, yet did everyone of them suspect himself to be that one man, and out of this self suspicion were exceeding sorrowful, and began everyone of them to say unto him. Lord is it I? They knew no such falsehood and treachery in their own hearts (nay it is certain they were most free from it; for so our Savior himself saith of them all, John 13.10. Ye are clean ) yet were they exceeding apt to suspect themselves of it. And as the man whose heart is upright indeed is apt to doubt himself, and careful to have his heart well examined, that he be not deceived; So the man whose heart is most unsound and farthest of from truth of grace, never suspecteth himself, is never troubled with any such doubts, but always confident in this point. The fool is confident, saith Solomon, Pro. 14.16. Many a most wicked man that hath no fear of God before his eyes yet flattereth himself (saith David, Psal. 36.1, 2.) in his own eyes ; persuadeth himself verily, he hath as true an heart to God as any man. No affliction that God can lay upon them, no mortal sickness can make them doubt of this, or once call in question the truth of their hearts, but even upon their death bed, they are (as Job speaketh, Job 21.23) wholly at ease and quiet. Nay it is a death to him to have any such doubt to rise in his mind. He cannot abide that in his sickness anything should be spoken to him, that might move him to doubt of his salvation, but is ready to say with that miserable man, Luke 4.34. Let me alone, what have I to do with thee? art thou come to torment me? He cannot abide in his health to hear such preaching, as by the searching power of it, is wont to work in him these doubtings of his estate, and to trouble his mind thereby, but shunneth it as Ahab did the ministry of Micaiah, I hate him (saith he, 2 Chron. 18.7.) for he never prophesied good to me, but always evil. I never hear him but he troubleth and disquieteth my mind. This quietness and peace that wicked men have, when Job did meditate and consider of, he did tremble at as at a most fearful sign of God's wrath upon them. Even when I remember it (saith he, Job 21.6.) I am afraid, and trembling taketh hold on my flesh. A godly man cannot choose but tremble to think, how quietly many pass away without the least trouble or doubt of their estate, either in life or in death.

Let us therefore (beloved) begin the examination of our hearts, if we desire to know whether they be upright or no, at this first note and sign. 1. Art thou apt to doubt and suspect thyself much, lest thou shouldst be no better then an hypocrite? Think not the worse of thine own estate for this, so long as thou yieldest not to these doubts and jelousies, but art thereby made careful to look up thine evidences and to find in thyself more sure marks and notes of the uprightness of thy heart. Remember what Christ saith of such as thou art, Matth. 5.2. Consider that as thou thyself showest most tender care and kind affections towards thy children, that are very young and little ones, specially if they be also sick, then towards all the rest; so doth the Lord to his children when they are such weak little ones, as thou art, Psal. 103.13. Like as a father pitieth his children, so doth the Lord. Remember what care Jacob had of his little children, and of the lambs that were yet in the bellies of their dams, Gen. 33.13, 14. and know that was nothing to the tender care that the Lord (who is thy father, yea another manner of father more fatherly in his affection, and more kind then any upon earth ever was, Matth. 23.9. and thy shepherd also, Psal. 23.1.) hath of his little ones of his lambs, as the Prophet also describeth him, Esa. 40.11. He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. 2. Wert thou never troubled with doubts of this kind? Never so poor in spirit? Certainly thy heart is unsound. And I may say to thee as our Savior doth, Luke 6.24. Woe be to you that are rich, for you have received your consolation. Woe be to you that are so confident, for you shall see cause of despair one day.

The second note to try the truth and uprightness of our hearts by is, the conscience we make, the obedience we yield unto the commandments of God. And this is yet a more sure and sensible mark and sign of sincerity, then the former is. This is that which Solomon teacheth in his speech to the people, at the dedication of the Temple, 1 King. 8.61. Let your heart be perfect with the Lord your God, to walk in his statutes, and to keep his commandments. As though he had said. In this consisteth the soundness and perfectness of the heart, by this it is to be discerned. It is a man's doings, the life and conversation that he leadeth that will best discover unto him the truth and uprightness of his heart. Thus shall we find the true hearted Christian described, Psal. 15.2. He walketh uprightly, and worketh righteousness. And by the Apostle, 3 John 4. I have no greater joy then to hear that my children walk in truth; that they show the truth of their hearts in their conversation. It is not the persuasion that we have of ourselves, nor the good words we can speak, nor the good profession we make, but our doings, our conversation that will show what our hearts are. Even a child (saith Solomon, Pro. 20.11.) is known by his doings, whether his work be pure, and whether it be right. Thus did Hezekiah approve the truth of his heart, Esa. 38.3. Remember now, ô Lord, I beseech thee, how I have walked before thee in truth, and have done that which is good in thy sight. And indeed this is all in all. Circumcision is nothing, (saith the Apostle, 1 Cor. 7.19.) nor uncircumcision is nothing, but the keeping of the commandments of God. Certainly if a man's doings, if his life and conversation be naught, his heart is false and naught, whatsoever shows he maketh, how good soever his profession be. In this (saith the Apostle, 1 John 3.10.) the children of God are manifest and the children of the devil, whosoever doth not righteousness, is not of God.

But some may object against this, Surely this can be no good note of uprightness of heart, seeing many that are far from that do many good deeds and live very unblameably. 1. Many an hypocrite will compare [ 1] with God's best servants in this, and glory in many good works they have done, and confidently conclude from thence, that they are in a good estate, that their hearts are right. See three notable examples of this. The first is Saul ; who meeting with Samuel after he had destroyed the Amalekites saluted him thus, 1 Sam. 15.13. Blessed be thou of the Lord▪ I have performed the commandment of the Lord. The next is Jehu of whom we read what a deal of good he did; and that (as it seemed) in obedience to the commandment of the Lord. He utterly destroyed Baal out of Israel, 2 Kings 10.28. And the Lord himself saith thus to him, verse 30. Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel. And upon this his obedience he grew so confident that he was God's faithful servant that meeting with Iehonadab the son of Rechab an holy man, Come with me (saith he to him, 2 King. 10.16.) and see my zeal for the Lord. The last example is of those hypocrites we read of, Esa. 58.2, 3. They seek me daily (saith the Lord of them) and delight to know my ways, as a nation that did righteousness—they ask of me the ordinances of justice, they take delight in approaching to God. And see the confidence they reposed in this they were persuaded their obedience and service was such as God could not choose but like of, Wherefore have we fasted say they, and thou seest not? Wherefore have we afflicted our souls, and thou takest no knowledge? 2. The Papist will compare with the best Christian in this, and glory in his [ 2] good works, we know; as the Pharisee did, Luke 18.11. Nay a great deal more then ever any Pharisee did, for he can perfectly keep God's law, he saith and merit heaven by it. 3. And lastly, The moral and civil [ 3] honest man will also compare in this, with them that are most religious, he liveth unblameably, and doth many good works. The Gentiles which have not the law, no true religion, no respect to the means of saving grace (saith the Apostle, Rom. 2.14.) do by nature the things contained in the law. So that it should seem by all these instances, that no certainty can be had of the truth of grace, of the uprightness of a man's heart, by the goodness and unblameablenesse of his life, by any good works he is able to do.

To this I answer; That though all these sorts boast of their good lives, of the good deeds they do; yet did none of them ever do one good work in all their lives; but of them all that may be said which the Apostle speaketh, Romans 3.12. They are altogether unprofitable there is none that doth good, no not one. All those three sorts may even by those works, those good lives they brag of, be sufficiently discovered to have no truth of grace nor uprightness in their hearts. And of them that may be said which our Savior speaketh, Matth. 7.16. Ye shall know them by their fruits; do men gather grapes of thorns, or figs of thistles? How is it possible for such kind of men, to do any one work that is truly good, and acceptable unto God. None but he that hath an upright heart, can in any measure yield true obedience to God's commandments, nor do any good work. By our obedience and the care we have to keep God's commandments, we may certainly approve to ourselves the uprightness of our own hearts, and find even in this that we have more in us, then either any Papist, or hypocrite, or mere civil man in the world could ever have. Except your righteousness (saith our Savior to his hearers, Mat. 5.20. and so say I to you) exceed the righteousness of the Scribes and Pharisees (of the hypocrite, and civil man) ye shall in no wise enter into the kingdom of heaven. But the righteousness and obedience of the weakest Christian that is upright in heart, doth exceed the righteousness and obedience of them all in four properties. And by them must everyone of us try the truth and sincerity of our obedience, and consequently the truth and uprightness of our hearts. The first is the ground and matter of our righteousness and good works; the rule we follow in it. The second the root and fountain from whence our obedience and righteousness doth spring. The third the extent of it, how far it reacheth. The fourth and last the manner how it is performed, with what affection we do it, what ends we aim at in it.

Lecture LXXVII. On Psalm 51.6. January 8. 1627.

IT followeth now that we proceed to speak particularly of those four properties of true righteousness and goodness, which I only propounded unto you the last day. And in the handling of them you shall better understand my meaning in them; and find that a good life is a certain and infallible sign of an upright heart.

The first of these properties then is this; True righteousness and goodness must be materially good, it must have a right ground, it must be done according to the right rule. And in handling of this first property I must show you two things. 1. What that right rule and ground of all true righteousness is. 2. That the following of that rule in all the good things we do, is a good note of an upright heart.

Now the only rule of true righteousness is the Word of God. As nothing is a sin (how great a show of evil soever it beareth) but that which swerveth from the direction of God's Word, 1 John 3.4. Sin is a swerving from the law. So is nothing a good work (how great a show of goodness soever it carry) but only that, which God in his Word hath directed us to do. Thus the Apostle defineth good works, Ephes. 2.10. to be such as God hath ordained that we should walk in them. And so doth Moses define true righteousness, Deut. 6.25. It shall be our righteousness if we observe to do all these commandments before the Lord our God as he hath commanded us. When God's material house was to be built, God gave to Moses for the Tabernacle, Exod. 25.9. and to David for the Temple, 1 Chron. 28.12. a pattern according to which he would have everything made and done. And of this pattern that God gave to David for the Temple it is expressly said, 1 Chron. 28.19. that God gave it him in writing. Nothing might be done either by Moses or by Solomon (though they were two of the wisest men that ever lived) about the Tabernacle or Temple, nor about the whole service of God that was used in them, but according to that pattern that God had given them. And this charge the Lord did repeat unto Moses (to show the importance and necessity of observing it) four several times, Exodus 25.9.40.26.30.27.8. And so the Apostle also mentioneth it, Hebrews 8.5. See saith he, that thou make all things according to the pattern that was shown thee in the mount. And even thus hath the Lord done in the building of his spiritual house; he hath given us a pattern according to which he would have all our good works done; and he hath given it us in writing, in the holy Scriptures; and he hath given it us with this charge that whatsoever we do we do it according to this pattern. See this charge expressly given,