CLII lectures vpon Psalme LI preached at Ashby-Delazouch in Leicester-shire / by that late faithfull and worthy minister of Iesus Christ, Mr. Arthur Hildersam.

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

IT followeth now that we proceed to the third and last signe and note where∣by uprightnesse of heart, and truth of saving grace, may bee discerned and judged of; namely, The bent of a mans mind and will, the purpose and desire of his heart towards God. We must therefore know that one of the surest notes of uprightnesse of heart, and truth of grace is this, when (howsoever wee faile in our practise and obedience) yet God hath our heart: Yea that is such a signe as a poore Christian may find comfort in, when he cannot in the most of them that you heard of before. In the handling of this signe I will (for the helpe of your understanding and memory) observe this order. 1. I will shew you what I meane by it. 2. I will confirme it unto you. 3. I will answer that which may bee objected against it. 4. I will make some applicati∣on of it.

[ 1] First therefore, the Lord is then said to have our heart, when the two prin∣cipall faculties of our soule; that is to say, our mind and our will, are for God. 1. When in our mind we allow and consent to the will of God in all things, and can say as David doth, Psal. 119.128. I esteeme all thy precepts concerning all things to be right. And even in those things wherein (through our cor∣ruption and weaknesse) we do offend against the law, yet we can say of the law with the Apostle, Rom. 7.12. The law is holy, and the commandement is holy and just & good. 2. When our will is to please God in all things, we desire nothing so much, when we offend it is against the purpose of our heart. When we can say with David, Ps. 40.8. as your old translation readeth it, I desire to do thy good

will, ô my God, yea thy law is within my heart, and 119.57. O Lord thou art my portion, I have determined to keepe thy words, and to doe nothing that might of∣fend thee. The truth of grace is in us, and the uprightnesse of our hearts may be better discerned by this consent we give in our minds to Gods law in all things; and by this unfeined desire and purpose of our heart to please God, then by any thing we can do, by any performance we are able to make.

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

And for the first. The holy Ghost describeth the upright hearted and good [ 1] man not so much by any of their good actions, as by this that their hearts were prepared, and set to please God. This is made the very summe of all true piety, Thus speaketh the Prophet unto Iehoshaphat, when hee had much of∣fended God in joyning in affinitie with Ahab. Neverthelesse (saith hee to him, 2 Chron. 19.3.) there are good things found in thee, in that thou hast taken away the groves out of the land, and (more then that) hast prepared thine heart to seeke God, thy heart is set and bent to please God. Thus also doth Hezechiah describe the sincerity of them that communicated with him in the passeover, 2 Chron. 30.18, 19. The good Lord pardon every one that prepareth his heart to seeke God, the Lord God of his fathers, though hee bee not cleansed accor∣ding to the purification of the sanctuary. They were good men (though they had failed, and offended in that service) because their hearts were set to please God in it. This was all that Samuel required of Israel. 1 Sam. 7.3. Pre∣pare your hearts unto the Lord, and serve him onely. And Barnabas, of the Disciples in Antiochia, who were the first that were called Christi∣ans, Actes 11.23. Hee exhorted them all, that with purpose of heart they would cleave unto the Lord. As if all piety and truth of grace consisted in this, when the bent of our mind, the unfeined purpose and desire of our heart is for God. And so doth David describe an upright heart, 1 Chron. 28.9. Thou Solomon my sonne, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind. And on the other side, wee shall finde, that men that were hypocrites, and void of all truth of grace, are described, not so much by any of their evill actions as by this, that the bent of their hearts, of their minds, and wills, was not for God. So it is said of the hypocrites that perished in the wildernesse, Psalme 78.8. they are called a generation that set not their hearts aright. So it is said of Rehoboam, 2 Chron. 12.14. Hee did evill, because hee prepared not his heart to seeke the Lord, the desire and purpose of his heart was not set that way. And of Simon Magus. Acts 8.21. Thou hast neither part nor lot in the mat∣ter, for thy heart is not right in the sight of God.

Secondly. The best men wee can read of in Scripture, when they have beene driven to search, and looke out their evidences, for their spirituall estate, have [ 2] found nothing so much comfort in any thing they have ever beene able to doe, as in this, that their mind and will hath beene to doe well. Thus did Paul comfort himselfe in his spirituall conflict. Rom. 7. 1. In the bent of his mind, verse 16. I consent to the Law, that it is good; and verse 25. With the mind I my selfe serve the Law of God; As if hee had said I obey it in my mind. I know that by the mind, there hee meaneth the regenerate part, as by the flesh and members, he meaneth the unregenerate part, that was in him. But why is the regenerate part called so, and the grace of regenerati∣on, verse 23. the law of his mind? Certainely because the truth and power

of regeneration is not so much seene in our actions, as in the renewing and sanctifying of our minds; according to that Rom. 12.2. Bee yee transformed by the renewing of your mind. 2. Hee comforteth himselfe in the bent of his will, that his will and desire was for good, and against all evill, verse 15. What I would, that doe I not, but what I hate, that doe I. And verse 18. to will is present with me. As if hee should have said. The constant desire, purpose, and endeavour of my heart, is to doe the will of God in all things. What failings soever the regenerate man is subject to, yet will the worke of Gods sanctifying grace (if it appeare in any thing) appeare most sensibly in this will. The spirit indeed is willing (saith our Saviour Matth. 26.41.) but the flesh is weake. Even when the flesh sheweth it selfe most weake, the spirit will shew it selfe willing. It will stirre up in us such desires as David ex∣presseth. Psalm. 119.5. O that my wayes were directed to keepe thy statutes. Yee cannot doe the things that yee would, saith the Apostle, speaking of the conf••ict that is in the regenerate, betweene the flesh and the spirit, Gal. 5.17. And this is that that Paul tooke comfort in, when hee was much troubled with the sense of his inward corruption, To will is present with mee, saith hee. So speaketh hee of himselfe also, Hebrewes 13.18. that his will was to live ho∣nestly. Why (may you say) was that all that Paul could say for himselfe, that he was willing to live honestly, was he not able also, did he not live honest∣ly? Yes verily, but yet this was the thing that yeelded him most comfort, that his will and desire was better then his ability; though hee slipped and failed oft in his words, and actions, yet his will and desire was constantly bent to please God in all things. And in this also doth holy and zea∣lous Nehemiah comfort himselfe, this hee could be bold to say unto God of himselfe and his brethren, and this was all he durst say, Nehemiah 1.11. that they desired to feare his name. And so doth the Church, Esa. 26.8.9. The desire of our soule is to thy name, and to the remembrance of thee, with my soule have I desired thee in the night. As if it had said. There is nothing in the world that I desire so much as thy favour and grace. And Cant. 5.2. I slept, but my heart was awake, As if she had said, even then when I shewed that weakenesse, that cost mee so deare, yet my heart was for God, I did it not with the full sway of my soule. This you see every true hearted Christian can to his comfort say of every evill that (through infirmity) hee hath slipt into, this I ought not to have done, it was against the purpose of my heart, against my will that I have done so, and of every good thing that hee hath failed in, either for matter or manner, thus I should doe, and thus with all my heart I desire to doe.

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

[ 1] First. Hee accepteth the will for the deed. Even as hee accounteth e∣very wicked man guiltie of that sinne, which hee purposed and desired to doe, though he commit it not. Hee that looketh on a woman to lust after her, (saith the Lord. Matth. 5.28.) hath committed adultery with her already in his heart. And 1 Iohn 3.15. Whosoever hateth his brother is a murderer. And as Solomon saith, Prov. 23.7. As hee thinketh in his heart, so is he in Gods account. So on the other side, the Lord accounteth euery good thing as done, yea as per∣fectly performed by any of his servants, which hee seeth them purpose and en∣deavour, and unfeinedly desire to doe. If there bee first a willing mind (saith the Apostle, 2 Cor. 8 12. it is accepted. So the Lord saith of Abraham, that he did offer up his son in sacrifice, Heb. 11.17. because he was willing and purposed to do it. So because David had a purpose and desire to build God an house, he

commendeth him for this purpose. 1 Kin. 8.18. Thou didst well, that it was in thine heart. Yea he rewardeth him for it, as if he had done it, and telleth him 2 Sam. 7.27. that for that he would build him an house. So when the servant that ought his Lord ten thousand talents, had shewed himselfe willing to pay all, and said, Mat 18.••6. Lord have patience with me, and I will pay thee all (a thing utterly impos∣sible for him to do, yet was he desirous and willing to do it; as every true Chri∣stian is willing and desirous to keepe all Gods commandements compleatly, though it be impossible for him to do it (it is said in the next words, ver. 27. that his Lord had compassion on him, and loosed him, and fargave him the debt, hee tooke this for full paiment, he accepted of the will for the deed. So when Za∣cheus had unfeinedly professed his willingnes to make restitution, Christ saith of him, Lu. 19.9. This day is salvation come to thy house. So the Lord accounteth that soule a true beleever that doth unfeinedly desire to beleeve. For Christ saith they are blessed that hunger and thirst after righteousnesse, Mat. 5.6. And him a trve penitent sinner that doth unfeinedly purpose, and desire to repent, and turne unto God. When the Prodigall did but purpose to returne, & humble him∣selfe to his father. When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his necke, and kissed him. Lu. 15.20. And the Lord accounteth him a godly man, and an observer of all his holy commandements, that doth unfeinedly desire to obey him in all things. If ye be willing and obedi∣ent (saith the Lord, Esa. 1.••9) ye shall eate the good of the land. Thus you see how God accepteth the will for the deed.

But (secondly) hee doth more then so. For in the best services wee can [ 2] doe unto him, hee esteemeth more of our wills, then of our deeds. The Lord regarded nothing so much the benevolence that the Corinthians bestow∣ed on the Saints in Iudea, as hee did the willingnesse of their minde in be∣stowing. You have begunne (saith the Apostle, 2 Cor. 8.10. not only to doe, but also to be willing a yeere agoe. Neither did God so much esteeme of Pauls prea∣ching (though that were excellent) as hee did this, that he preached with so willing a mind. If I do this thing willingly. (saith he, 1 Cor. 9 17.) I have a re∣ward. And this God maketh high account of in every Minister, when hee feedeth the flocke of God, not by constraint, but willingly. 1 Peter 5.2. And when the Lord biddeth Moses speake unto the children of Israel, that they should bring an offering for the making of the Tabernacle, hee saith, Exodus 25.2. Of every man that giveth it willingly with his heart, yee shall take my of∣fering; hee esteemeth more of the willingnesse of the heart in offering, then of the offering it selfe. And this reason Paul giveth to Philemon, verse 14. why he would not retaine Onesimus without his minde, that thy benefite (saith hee) should not bee as it were of necessity, but willingly; he knew God did most esteeme of that.

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

Let us now come to answer that which may bee objected against this [ 3] truth, which is the third thing that in my methode I propounded, and promi∣sed to doe.

For this doctrine may seeme to bee too broad a way, and too open a doore of hope and comfort to the most lewd men. Oh (will they say) this doctrine we like well, this giveth us assurance that our hearts are as upright, as the precisest of them all; for wee also have good desires, we would faine doe well, we desire to beleeve in Christ, we desire to repent and leave our sins. And so we shall find in the word of sundry cast-awayes, that have not onely had desires to be saved, as Baalam. Numbers 23.10. Let mee dye the death of the righteous, and let my last end be like his, and those foolish virgins that cryed, Mat. 25.11. Lord, Lord, open unto us; but have had desires also to go in the way that leadeth unto life, desires to doe well. Many I say unto you (saith our Saviour, Luke 13.24.) will seeke to enter in at the strait gate, and shall not bee able.

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

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

Five notes of difference I will give you out of Gods word, betweene the true saving and sanctified desires which are in the regenerate, and the naturall, and counterfeit good desires that are in wicked men.

[ 1] First. The regenerate mans desire of salvation, or of any saving grace, is joy∣ned with a love and desire to the meanes of salvation and of grace. So it was with David, Psal. 119.174. I have longed for thy salvation ô Lord, and thy law is my delight. The naturall man hath no desire or love to the meanes of salva∣tion and grace, to those meanes that God hath ordained to bring them to faith and repentance by, and therefore certainly he doth not unfeinedly desire to be∣leeve, or to repent, or to be saved. He that desireth not the knowledge of Gods wayes, doth say in his heart to God, depart from me, Iob. 21.14. he doth not de∣sire Gods favour, he doth not desire to beleeve in him, or to serve him, or to have any thing to doe with him.

[ 2] Secondly. The regenerate mans desire of salvation, or of any saving grace, is constant and permanent. My soule breaketh for the longing that it hath unto thy judgements at all times, saith David, Psalme 119.20. and 27.4. One thing have I desired of the Lord, that will I seeke after, that I may dwell in the house of the Lord all the dayes of my life. The naturall mans good motions, and de∣sires, be like the fits of an ague, or flashings of lightning sudden and vanishing, when the terrours of God are upon them. Their goodnes is as the moring cloud (saith the Prophet Hos. 6.4.) and as early dew it goeth away; therfore they are counterfeit, they can have no comfort in them.

[ 3] Thirdly. The regenerate mans desire to doe well, is not without endeavour

to doe what he can, and some ability also to doe well. As Paul professeth of himselfe, Heb. 13.18. that he was willing in all things to live honestly; so hee sheweth the sincerity of his desire in this, Herein (saith he, Acts 24.6.) doe I endeavour my selfe alwaies, to have a conscience void of offence towards God, and towards man. He had not onely a desire to live honestly but he did endea∣vour it also. So speaking of the Macedonians mercifullnesse towards the di∣stressed Saints in Iudea, 2 Cor. 8.3. To their power (saith he) I beare them re∣cord, yea and beyond their power they were willing. They did what they were able, though their will was farre above their ability. The naturall man flat∣tereth himselfe in this, that he hath good desires, hee desireth to be saved, hee would faine leave his sinnes, and beleeve, and doe well, but hee can take no paines, use no endeavour that he may be saved, that hee may beleeve and re∣forme his life he can leave no sinne nor doe any good duty. God knoweth my heart (saith he) I would faine doe well, and there hee resteth. The con∣fidence he hath in his good desires undoeth him. The desire of the slothfull kil∣leth him (saith Solomon, Pro. ••1.25.) for his hands refuse to labour. Pilat see∣med very desirous to save Christ, and deliver him out of the hands of the Iewes, Pilat was willing to release Iesus, saith the Evangelist, Luke 23.20. Hee was determined to let him goe, saith the Apostle Peter, Acts 3.13. But Pilats good purpose and desire was counterfeit, and such as yeelded him no comfort, because hee did not what hee might, and was in his power to doe. Pilat gave sentence (saith the Text, Luke 23 24.) that it should bee as they required.

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

Fiftly, and lastly, The regenerate man so desireth Gods favour and grace as he [ 5] mourneth for the want of it. Hope deferred maketh the heart sicke (sath Solomon, Pro. 12.12.) but when the desire commeth, it is a tree of life. He feeleth his pover∣ty of spirit so as he mourneth for want of grace, Mat. 5.3.4. He seeketh Christ sorrowing, as his parents did, Luk. 2.48. The poore man, Mar. 9.24. so desired increase of faith as he wept for the want of it. But the naturall man so desireth Gods favour and grace as the want of it never troubleth him. Wo unto you that are full (saith our Saviour of such, Luk. 6.25.) for ye shall hunger, Wo unto you that laugh now, for ye shall mourne and weepe.

Notes

• The third signe of up∣rightnesse of heart.
• Answ. 1.
• 2.