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.

LECTVRES ON PSAL. LI. 6.

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

Behold, thou desirest truth in the inward parts; and in the hid∣den part thou hadst made me to know wisedome.

WEE have already heard out of the former verses of this Psalme, that David in seeking to God for mercy, in the pardon of his grievous sins, doth make confession of his sinne, and accuse himselfe before God, and that not only in grosse and generall, verse 3. but more ful∣ly in these three verses following. For, 1. Hee acknowledgeth his sin in particular, that very sin that Nathan charged him with, verse 4. I have done this evill in thy sight. 2. The fountaine 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 uprightnesse, and truth of heart, which the Lord so much desireth, and which he found his corrupt heart so farre from, specially in the committing of this soule sin. (For, oh, what a deale of fraud and cunning did he use in this matter, to hide and cloake his sin. 1. Hee sent for Vriah home, and perswaded him to goe and lodge at his owne house, 2. Sam. 11.6. 2. When perswasion would not serve, hee made him drunke, in hope that that would provoke him to lust, verse 13. 3. When all this would not serve, nor hee could get V∣riah to father the child, hee procureth him to bee made away, that so by mar∣rying of his wife, he might cloke his sin the better, ver. 15.) in the beginning of this sixt verse. Behold, thou desirest truth in the inward parts. 4. From the consideration of that measure of saving knowledge and grace, which hee had received from God, before hee 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 wisedome. And thus you see the scope and drift of this verse, and what coherence, and dependance it hath on that which went before.

The words divide themselves naturally into two parts, as they doe containe two arguments and considerations, whereby David doth amplifie and aggra∣vate his sin. 1. What a one God would have David and all his children to bee; that is to say, Vpright in heart. 2. What a one David was, before

hee fell into these foule sins; that is, God had wrought soundnesse of grace in his heart. In the hidden part thou hadst made me to know wisedome. In the former part, three points are to bee observed. 1. The thing, the grace that God desired, that God would have to bee in David and all his children. Truth, thou desirest truth; that is, sincerity, and uprightnesse; which is op∣posed to guile and hypocrisie. So is truth taken, Iosh. 24.14. Feare the Lord, and serve him, insincerity, and in truth. And 1 Cor. 5.8. Let us keepe the feast with the unleavened bread of sincerity, and truth. And Iohn 1.47. Behold (saith our Saviour of Nathanael) an Israelite in truth (〈 in non-Latin alphabet 〉〈 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 wee find this place interpreted by Iob 38.36. Who hath put wisedome in the inward parts? or who hath given understan∣ding to the heart? And by our Saviour, Marke 7.21. From within, out of the heart of men, proceed evill thoughts. And by the Apostle, Ephes. 3. who when hee had prayed for them, verse 16. that they might be strengthened by Gods spi∣rit, in the inner man. He expoundeth himselfe 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 speake the truth in his heart. He speaketh the truth in his heart, because he speaketh as hee thinketh. 2. When the pur∣pose 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 uprightnesse of heart; therefore in truth, because in uprightnesse of heart. Therfore also is this sincerity called singlenesse 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 hee 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 di∣vided 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 can∣not but take notice of, and thinke much upon, that whereas I am by nature so filthy and corrupt, and have so much falshood, and hypocrisie in my heart, which hath beene the maine cause of this my fearefull fall, thou art a God that lookest for, and requirest, yea, desirest above all things, and delightest in the truth and uprightnesse of the heart, and where that is wanting, all that a man can doe, is nothing in thy sight. Now all this cunning and falshood he had used, doth greatly augment his griefe and shame, when he considereth how much the Lord deligh∣teth in truth, and abhorreth hypocrisie.

Then the Doctrine that wee are to learne from the first part of the verse, is this.

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

[ 1] First. The Lord would have all his servants upright in heart, hee would have that obedience, and service that is done unto him, to bee done in truth and sincerity, that is that that hee looketh for at our hands, which hee greatly desi∣reth, and longeth for. Hee cannot abide hypocrisie, that wee should counter∣feit, and halt with him. My son (saith the Lord, Prov. 23.26.) give me thine heart; that is it that I looke for. So Ioshua 24.14. calleth upon the people. Now therefore feare the Lord, and serve him in sincerity, and truth. Are not thine eyes upon the truth? saith Iere. 5.3. As if he should say, Is not that the thing

thou lookest after in all the workes of men, in all the services they doe unto thee? The true worshippers (saith our Saviour, Iohn 4 23.) shall worship the fa∣ther in spirit and truth; for the father seeketh such to worship him. Hee even lon∣geth 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 Lords 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 doe, gratifie and please the Lord so much, as in this.

Thirdly. This is all in all with God, the onely thing that hee requireth of us, [ 3] let our hearts bee true to him, and hee hath enough. Indeed this comprehen∣deth much (as wee shall heare) and where this is, nothing can be wanting, and therefore the Lord asketh no more but this. This is all that God requi∣red of Abram, in that covenant that he made with him, Genes. 17.1. Walke be∣fore mee, and be thou upright. So speaketh Samuel also to the people, when hee would renew the covenant betweene God and them. 1 Sam. 12.24. Only feare the Lord, and serve him in truth, with all your heart. So runneth the co∣venant also that God made with David and his posterity, 1 Kin. 2.4. If thy children take heed to their wayes, and walke before me in truth, with all their heart, and all their soule, there shall not faile 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 ballance of the Sanctuary, whereby hee weigheth them all. 1. Thus the Prophet describeth a good man. Psal. 125.4. Doe 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 doe unto God, is of a great price, and worth with him, where hee seeth uprightnesse of heart. Phi∣ladelphia is said, Revel. 3.8. to have had but a little strength, and yet of all the Churches Christ wrote to, hee findeth least fault with her, shee pleased him best. 3. Nay the Lord will beare with many frailties, and faults, where hee seeth there is truth in the inward parts. See three notable examples of this. 1. A∣sa 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. Neverthelesse Asaes heart was perfect with the Lord, all his dayes. As if hee should have said, for all his slips and frailties, hee was a good man, because his heart was upright. 2 The second example is of Iehosha∣phat his sonne, of whom also we read, that hee had many great frailties. Hee made a league of great amity with Ahab, 2 Chron. 18.3. Hee went with him to battell against Ramoth Gilead, though hee had heard what Micajah the Prophet spake against it, 2 Chron. 18.27, 28. Though hee had beene reproved for this by Iehu the Prophet, 2 Chron. 19.2. yet doth he after that againe, joyne himselfe in speciall league with Ahaziah, Ahabs sonne, a most wicked man, 2 Chron. 20.35. And he bestowed his sonne Iehoram, in marriage upon Ahabs daughter, 2 Chron. 21.6. And yet for all this, God accounted him a good man all his dayes, 1 King. 22.43. Hee turned not aside from doing that which was right in the eyes of the Lord. And why did God so esteeme of him? Surely because his heart was upright with God. For, saith the Prophet Iehu to him, 2 Chron. 19.3. Neverthelesse, there are good things found in thee, in that thou hast prepared thine heart to seeke God. And as it is said, 2 Chron. 17.6. His heart was lift up in the wayes of the Lord. He was unfeinedly, and zealously bent in the purpose of his heart to please the Lord. 3. The third and last exam∣ple, is of the people that received the passeover in Hezechiahs time, of whom it is said, 2 Chron. 30.18. that they did eate it otherwise then it was written;

they swerved in that holy service from the expresse direction and commande∣ment of God. For they had not cleansed themselves according to the puri∣fication of the Sanctuary, they came not so prepared to the Sacrament as they ought to have done. And yet did God passe by this fault and imputed it not unto them but at the prayer of Hezekiah healed, and forgave them, made his Sacrament effectuall to their comfort for all that. And why so? The reason is given, verse 19. They had prepared their hearts to seeke 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 uprightnesse of the heart. 4 On the other side, The greatest shewes of goodnesse that can be in a man, the best workes he can doe, are of no worth with him, if this be wanting. Iudas re∣pented, confessed his sinne in particular, and made restitution also of that hee had unjustly got, Matth. 27.3, 4. and all to no purpose, because his heart was rotten and unsound. The Pharisee led so civill, and honest a life, that he justi∣fied himselfe before men and was highly esteemed for it, as our Saviour spea∣keth, Luk. 16.15. but was of no reckoning with God. And why? Our Savi∣our telleth us, Matth. 23.••8, Ye outwardly appeare righteous to men, but within ye are full of hypocr••sie and iniquity. The people in Ezekiels time, frequented his ministery diligently, tooke as great delight to heare him as as ever they did in any musicke, yet were they starke naught in Gods account. And the reason is given, Ezek. 33.31. their heart was false, their heart went after their cove∣tousnesse. Iehu shewed great zeale for Gods 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 zeale for the Lord. And yet did the Lord account of him no better then of a murderer. I will avenge (saith hee, Hos. 1.4.) the bloud of Iezreel upon the house of Iehu. And why? Because in doing that excellent peece of service his heart was not right, as you shall see, 2 King. 10.31.

[ 5] Fiftly and lastly, The Lord so highly esteemeth of this truth of heart, that hee counteth him that hath this, a perfect man, a righteous man, as if hee had no sinne, 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 Iob 2.3. A perfect, and an upright man. So speaketh David, Psal. 37.37. Marke the perfect man, and behold the upright. So Psal. 32.11. Rejoyce in the Lord ye righteous. Why who can say he is righ∣teous? Hee answereth in the next words, Shout for joy, all ye that are up∣right in heart. And 97.11. Light is sowen for the righteous, and gladnesse for the upright in heart. Yea Hezekiah in his sicknesse when hee thought there was no way with him but one, 2 King. 20.3. could say of himselfe (and that was strange) that hee had walked before God with a perfect heart; because his conscience witnessed with him hee had walked in truth his heart was upright with God.

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

First, The Lord wee know is a spirit and therefore looketh for the ser∣vice 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 Saviour gi∣veth, Iohn 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 wee have to doe. This reason the Lord giveth Iere. 17.9, 10. The heart is deceitfull above all things, who can know it? I the Lord search the very heart, and try the reines. And therefore, to thinke wee can flatter the Lord, and please him with good words, and shewes (as it is said the Israelites that peri∣shed in the wildernesse did, Psalme 78.36, 37. They flattered him with their mouthes, for their heart was not right with him) is even to lye unto the holy Ghost (as Peter charged Ananios. Actes 5.3. Why hath Satan filled thy heart to lye unto the holy Ghost) a dissembling with him, that cannot bee 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, Iohn 14.17. In this grace specially consisteth the image of God, in this wee most resemble him, God made man upright, Eccle. 7.29. So the Apostle speaking of the image of God, accor∣ding to which we were first created, and unto which wee are renewed by the spirit of regeneration, Ephes. 4.24. Hee calleth it righteousnesse, and holinesse of truth. And our Saviour describing the fall of the Angells, the devills fal∣ling from God, and loosing of his image, he describeth it thus, Iohn 8.44. Hee abode not in the truth, because there is no truth in him. If there bee truth in our inward parts, wee resemble God our heavenly father, if there bee no truth there, we resemble Satan, and therefore it is no marvell though the Lord take such pleasure, and delight in uprightnesse.

Fourthly and lastly. The uprightnesse of the heart will command and carry the whole man with it. This reason the holy Ghost giveth. Prov. 4.23. Keepe thy heart with all diligence, looke that that that bee sound and upright, for out of it, come the issues of life. Vprightnesse in the hid man of the heart, is like unto the leven, (it is our Saviours comparison. Matth. 13.33.) h••d in three mea∣sures of meale, the whole lumpe of dough will savour of it. A good man, cut of the good treasure of his heart (saith our Saviour, Matth. 12.35.) will bring forth good things. If the heart bee upright and good, the speech will bee good, and the actions also. The mouth of the righteous (saith David, Psal, 37.30, 31.) speaketh wisedome, and his tongue talketh of judgement. Why so? The law of his God is in his heart, none of his steps shall slide. If grace and uprightnesse be in the heart, it will make the speech gracious, it will keepe a man from sliding and fal∣ling from God, in his whole conversation. It is therefore no marvell, though the Lord desire that above all things, and so much delight in it.

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

IT followeth now, that we proceed to shew you the uses that this Doctrine serveth unto, and those are principally two. 1. For examination and tryall of our selves, whether wee have this grace or no. 2. For exhortation to stirre us up to seeke for it, if wee want it, and to make much of it, to main∣taine and strengthen it, if wee have it already; for, as for the uses both of re∣proofe, and comfort, they will fitly be comprehended in these two.

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

Now for the more orderly and profitable handling of this use, I will shew you. 1. The Motives that may stirre us all up to take paines in this tryall and examination of our selves. 2. The Notes and Markes whereby this tryall is to bee made, and whereby the truth and sincerity of the heart, is to bee judged of. The Motives are three principally. 1. From the necessity of this worke, 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 bee 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 perswaded of their estate towards God; according to that of Solomon, Pro. 14.16. A wise man feareth and departeth from evill: (he is afraid of Gods wrath, and apt to doubt much of his owne estate, and that keepeth him in awe and maketh him carefull to de∣part from evill) but the foole rageth (and roareth and swaggereth) and (yet) is confident. So do they build their confidence upon this perswasion principal∣ly that though they speake foolishly now and then, and do amisse through frail∣ty, 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 owne eyes, and yet are not wa∣shed from their filthinesse. As if he had said, though their lives be most filthy, yet they are thus conceited of their owne purity. Every way of man (saith Solomon, Pro. 21.2.) is right in his owne eyes, but the Lord pondereth the hearts. As if he should say. Why doe men please themselves in their owne waies, and are de∣ceived in them? The reason is, they cannot ponder nor know their hearts, they thinke 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 un∣sound, 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 owne corruptions; yea that little fire they have, is covered in them with such an heape of ashes, that little corne that is in them is hid in them in such a deale of chaffe, as they can hardly discerne that truth of grace that is them. To this case that proverbe may fitly be applyed, Pro. 13.7. There is that maketh himselfe rich, and hath nothing; there is that maketh himselfe poore, yet hath great riches. See an example of this in David in that prayer he maketh, ver. 10. of this Psalme, Create in me a cleane heart ô God, and renew a right spirit within me. He had certainely at this time a cleane heart, and a right spirit, but he could not perceive nor discerne it in himselfe at this time, and therefore prayeth God would create it and renew it in him, as if it had beene quite gone. It is a farre easier thing for a regenerate man to see and discerne 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 workes of the flesh are mani∣fest; but when he commeth to speake of the fruits of the spirit, ver. 22. he saith not so of them. The grace of Gods spirit is an hidden and secret thing (called therefore that hidden man of the heart, 1 Pet. 3.4.) and cannot be certainely knowne unlesse a man take paines, 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 himselfe (〈 in non-Latin alphabet 〉〈 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 worke may appeare by the expresse testimony of the Lord him∣selfe, Ier. 17.9. The heart is deceitfull above all things—who can know it? It is so deceitfull, this darke 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 hypo∣crite and have a false heart and himselfe not know it; though some hypocrisie be grosse and palpable, yet all is not so. This is plaine by that which our Savi∣our speaketh, to the Angell of the Church of Laodicea, Rev. 3.17. Thou knowest not that thou art wretched, and miserable, and poore, and blinde, and naked. 3. The difficulty of this worke is evident by reason also. For there be many good things so like unto true grace that may be in a meere naturall man, as it is no easie thing to discerne and put a difference betweene 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 certaine remnants of Gods image in many naturall men, that are very like unto true grace. The Gentiles that know not the law, (saith the Apostle, Rom. 2.14.) doe by nature the things contained in the law. They make conscience of and hate many sinnes, they may practise ma∣ny morall vertues as justice, mercy, and fidelity which our Saviour (Matth. 23.23.) calleth the weightier points in Gods law. And these are certainely in them∣selves and materially good things; and it is said, Mar. 10.21. our Saviour loo∣king upon the rich man that had these things in him loved him. So that it is no marvell though so many be deceived in them, and take them for true grace 2. There are certaine common graces and beginnings of sanctification in ma∣ny hypocrites, that live in Gods Church and in the profession of the Gospell which are yet more like to saving grace, then the other are. Some of those that fall into the unpardonable sinne have beene inlightned (as the Apostle spea∣keth, Heb. 6.4, 5.) and have tasted of the heavenly gift and have beene made par∣takers of the Holy Ghost. Some such have escaped the pollutions of the world (left their knowne sinnes) even through the knowledge of the Lord, and Saviour, as the Apostle Peter speaketh, 2 Pet. 2.20. 3. Yea it is certaine there is a kind of truth and uprightnesse 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 persecuter had a kind of truth and uprightnesse of heart in that which he did. I have lived (saith he, Acts 23 1.) in all good conscience be∣fore God, unto this day. He did nothing but that which he was perswaded in his heart he ought to doe. I verily thought (saith he, Act. 26.9.) with my selfe, that I ought to do many things, contrary to the name of Iesus of Nazareth. The intent, and purpose of his heart was to please, and honour God in it. In all these three respects it is certainely an hard thing for a man to know whether his heart be right or no; if he doe not carefully and diligently observe his owne heart and examine it, he will never be able to know it. It behoveth us to use all diligence in this businesse, it will never els 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 our selves, that our hearts are upright, wee shall make both our calling and election sure. And this is the first Motive.

The second is from the possibility of this worke. Though most men be de∣ceived in this point, though their heart be so deceitfull, though there be so great a resemblance betweene those good things that may be in naturall men and hy∣pocrites, and the truth of grace; yet if we will take paines to examine our selves well, we may certainely 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 naturall man or hypocrite in the world. This also shall be made evident to you in three points.

First, Because the faithfull are exhorted so oft and earnestly to prove and ex∣amine [ 1] themselves whether they be in the faith, or no, 2 Cor. 13.5, To prove every man his owne worke, Gal. 6.4. To make sure to themselves their owne calling and election, 2 Pet. 1.10. Now these exhortations had beene in vaine, if it were not possible for the faithfull to know they have true faith, that the workes and du∣ties they doe are done in uprightnesse; if a man might not be certaine and sure that he is effectually called. For though God in his law require that of the naturall 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 man∣kind in Adam, he made him able to keepe it; 2 because by exacting this of him which he is not able to do, he driveth him to despaire in himselfe, and to seeke helpe in Christ; Yet in the Gospell Christ requireth nothing of the faithfull that is impossible for them to do, His yoke is easie, and his burden light, as he saith, Mat. 11.30.

[ 2] Secondly, The faithfull may be in this life certaine of their salvation. They may be sure of their justification. Surely shall one say (it is the promise made to the faithfull that should live in the daies of the Gospell, Esa. 45.24.) in the Lord have I righteousnesse. They may be sure of their adoption. Doubtlesse thou art our father (say the faithfull, Esa. 63.16.) though Abraham be ignorant of us. They may be sure of their perseverance in Gods favour unto the end. Surely (saith David, Psal. 23.6) goodnesse and mercy shall follow me, all the daies of my life. They may be sure that after this life they shall inherit eternall glory. We know (saith Paul, 2 Cor. 5.1. not speaking in his own person, but in the person of all the faithfull) that if our earthly house of this tabernacle were dissol∣ved, we have a building of God, an house not made with hands, eternall in the heavens. And we know (saith Iohn, 1 Ioh. 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 faithfull; Because we love the brethren, saith he. Now there could be no such assurance of their salvation in any of the faithfull, 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 soule, I know I am translated from death to life because I love the brethren, if he could not certainely know, that he doth love the brethren, and that in truth and sinceri∣ty, and not in shew onely. Hereby we know (saith he, 1 Ioh. 4.13.) that we dwell in him, and he in us, because he hath given us of his spirit. The spirit of sanctifi∣cation 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 favour.

[ 3] Thirdly, and lastly, That it is possible for us to know certainly that our hearts are upright, is evident by the experience of Gods faithfull servants, whose ex∣amples are recorded in the word for our comfort, and incouragement. We have a proverbiall speech probatum est. Iob knew that his heart was upright, or he would not have said as he did, Iob 27.5. God forbid that I should justifie you; till I die, I will not remove mine integrity from me. As if he should say, I will die rather then beleeve you that would perswade me I am an hypocrite. And 12.4. The just upright man is laughed to scorne. And 16.17—19. There is not any injustice in my hands; also my prayer is pure. O earth, cover thou not my bloud, and let my cry have no place. Also now behold my witnesse is in heaven, and my re∣cord is on high. Yea the poore soule had then beene in a most wofull case, if he had not beene so certaine of the uprightnesse of his heart, as that all those lear∣ned and worthy men could not make him to doubt of it. David likewise was certaine of the uprightnesse of his heart, or he durst never have said as he did, Psal. 26.1, 2. Iudge me, O Lord, for I have walked in mine integrity, examine me ô Lord and prove me, try my reines and my heart. Hezekiah (even in the time of his great affliction) knew assuredly and was able to call God for a witnesse 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 himselfe for his fearefull 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 himselfe; and was grieved that Christ should question that the third time. Lord (saith he, Iohn 21.17.) thou knowest all things, thou knowest that I love thee. And (to conclude) the Apostle Iohn spea∣king in the name not of himselfe onely, or of some rare and extraordinary per∣sons saith, 1 Iohn 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 im∣possibility no such difficulty in the matter, but we may know and be certaine whether our hearts be upright, or no. True it is the best Christian that is, may be at some times doubtfull and uncertaine in this point; unable to discerne that there is truth of grace in him. If he could rightly examine his owne heart and

waies, he might find it out. But he is not at all times in case, to examine him∣selfe thus. The best are subject 1 to spirituall desertion sometimes (through their owne sloth and negligence) as the Church was, Cant. 3.1. and 5.6. 2 To such tentations and sorrowes as doe even overwhelme their spirits, Psal. 142.3. In such a case it is good 1 to call to mind the times that are past; and the evi∣dence thou hast formerly had, of the uprightnesse 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 Vse the helpe of some faithfull and experienced Christian who in this case may be better able to judge of thee, then thou art thy selfe. And that is the second Motive that may perswade us to examine our selves diligent∣ly in this point.

The third and last is taken from the benefit and comfort we shall receive in this, when by diligent triall and examination of our selves, wee can find that there is truth of grace in us, that our hearts are sound and up∣right with God. O the comfort that this will yeeld us will abundantly recompence all the paines wee can take about it. This will appeare to be so in two points.

First, This will make every duty, every service we doe to God, sweet and [ 1] comfortable to us, when we can know we have performed it, in truth and up∣rightnesse of heart. This motive the Apostle giveth us, Gal. 6 4. Let every man prove his owne worke, and then shall he have rejoycing in himselfe alone, and not in another. When the people in Davids time contributed largely towards the building of the Temple, it is said they rejoyced 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 Iudah in Asa his time renewed their covenant and bound themselves by solemne oath to cleave unto the Lord, and to the purity of his re∣ligion and worship, it is said, 2 Chron 15.15. they rejoyced at the oath; and the reason is given, because they had sworne with all their heart. So Paul professeth of himselfe, 2 Cor. 1.12. that the testimony his conscience gave him of this, that he had served God in his ministery in simplicity and godly sincerity, that is, with an upright heart, was the greatest joy he had in the world.

Secondly, This will yeeld a man comfort in the time of any affliction and [ 2] susteine him from fainting under it, if his conscience can then witnesse un∣to him that though his life hath beene full of defects and frailties, yet his heart hath beene upright with God. Iob found this to bee so in his extreame affliction and therefore professeth, Iob 27.5, 6. that hee would not loose the comfort of his integrity for all the world, hee would hold it fast, and would not let it goe, though his friends pulled hard to get it from him. Thus did Ieremy likewise comfort himselfe in the time of a great tentation, Ieremy 12.3. Thou ô Lord (saith hee) knowest mee, thou hast seene mee and tryed mine heart towards thee. And so did Hezekiah when hee 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 effectuall the Motives are that God in his Word hath given to stirre us up unto this duty, even to examine our selves, and to enquire 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 Psalme 51.6. Novemb. 27. 1627.

NOw we proceed to those markes and notes whereby this truth of heart may be knowne, and discerned. All of them I will not goe about to give you. That would be an endlesse labour. For looke how many saving and san∣ctifying graces there be in any of Gods elect, so many signes there be of an up∣right heart. He that hath any one saving grace in him, he hath certainely an up∣right heart, he cannot be an hypocrite. Yea though that one grace that is in him, be for measure and degree very weake and small; though it be no more for quantity then so much fire, as will serve to make fire to smoke (it is our Sa∣viours comfortable comparison, Matth. 12.••0.) and a very little sparke, you know will make flax to smoke and to burne and flame also. As when a man with sicknesse is growne so weake, that he can neither move, nor speake, nor see, and they that are about him thinke he is quite gone, yet if when we speake to him we can perceive, that he lifteth up his hand; nay though he cannot doe so much, if we can perceive he breatheth still, we conclude that certainely hee 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 weake he cannot be an hypocrite; For our Saviour saith, Iohn 3.36. He that beleeveth on the sonne hath everlasting life. If a man have truly repented of any one sinne, hee cannot be an hypocrite. For of Zacheus Christ pronounceth upon his repentance, for the unjust gaine he had gotten, Luk. 19.9. that salvation was come into his house, he was become the son of Abraham. If a man doe truly feare God, he cannot be an hypocrite. For the Holy Ghost saith, Pro. 14.26. In the feare 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 feare the Lord, he cannot be an hypocrite▪ For so saith the Apostle, 1 Iohn 3.14. We know we are translated from death to life, be∣cause 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 con∣clude that his heart is upright and true to God. And though it be true, that no man hath truly repented of one sinne but hee 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 heare hereafter in the prosecution of this point touching the signes of uprightnesse) yet maketh the knowledge of this greatly to the comfort of Gods people, who may have received some one grace in farre greater measure then any other, and can sometimes sensibly discerne in themselves some one grace, when in their owne feeling they are utterly desti∣tute of all the rest. All the difficulty will be to prove that we have any one sa∣ving grace in us in truth, and not the shew and shadow of it onely. But to give you the notes whereby the truth of every grace may be discerned would be an infinite piece of worke, I will therefore instance onely in three whereby a man may most sensibly discerne whether his heart be upright or no. 1. The jea∣lousie and feare that a man findeth in himselfe, lest his heart should not be up∣right. 2. The conscience a man maketh of, and the obedience he yeeldeth unto the commandements 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 signe a man is not an hypocrite when hee is apt to suspect himselfe, and fearefull of being deceived in this point. So long as this jealousie that he hath of himselfe maketh him more diligent in examining himselfe and more willing to be tryed by others, he is farre enough from being an hypocrite, though he suspect himselfe to be one. The best and uprightest soules are of all other most subject to this jealousie, as experience doth daily prove and hath

proved in all ages. This is certainely one part of that poverty of spirit that our Saviour commendeth when he saith, Matth. 5.3. Blessed are the poore in spi∣rit. A man may be in a blessed state, and therefore also sound and upright hear∣ted, though he be poore in spirit, and suspect himselfe to be un••ound; nay he is therefore in a blessed state because he is poore in spirit, because he is thus jealous of himselfe. For this argueth and proceedeth from an hearty dislike and feare of being an hypocrite, and from a strong desire to be upright in heart; He thin∣keth himselfe never sure enough of this. See this in two notable examples. The first is of David, Doubtlesse he was not free from this jealousie and suspiti∣on of himselfe when he prayed, Psalme 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, trie me, and know my thoughts: and see if there be any wicked way in me (if there be any falshood in my heart) and leade 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 righte∣ous smite me, it shall be a kindnesse, and let him reproove me, it shall be an excel∣lent oyle. As if he had said, give me such friends and teachers, as will helpe to search me and to discover to me that unfoundnesse and corruption that is hidden from my selfe. But of all other places this most plainely appeareth to have beene in him, when he made that prayer that we reade verse 10. of this Psalme. Create in me a cleane heart, ô God; & renew a right spirit within me. Was David an hypocrite when he said so? No, no. Certainely he had at this time as cleane a heart and as right a spirit as ever he had in his life, as by many passages in this Psalme is most evident. But he could not perceive nor discerne it in himselfe at this time, and therefore prayeth that God would create and renew it in him, as if it had beene quite gone. The other example is that of the elect Apostles, Matth. 26.21, 22. When our Saviour had said (all the twelve being then to∣gether) that one of them should betray him; though he had plainely said it was but one of them all that should have an hand in that foule sinne, yet did every one of them suspect himselfe to be that one man, and out of this selfe suspition were exceeding sorrowfull, and began every one of them to say unto him. Lord is it I? They knew no such falshood and treachery in their owne hearts (nay it is certaine they were most free from it; for so our Saviour himselfe saith of them all, Iohn 13.10. Yee are cleane) yet were they exceeding apt to suspect themselves of it. And as the man whose heart is upright indeed is apt to doubt himselfe, and carefull 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, ne∣ver suspecteth himselfe, is never troubled with any such doubts, but alwaies confident in this point. The foole is confident, saith Solomon, Pro. 14.16. Ma∣ny a most wicked man that hath no feare of God before his eyes yet flattereth himselfe (saith David, Psal. 36.1, 2.) in his owne eyes; perswadeth himselfe verily, he hath as true an heart to God as any man. No affliction that God can lay upon them, no mortall sicknesse 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 Iob speaketh, Iob 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 sicknesse any thing should be spoken to him, that might move him to doubt of his salva∣tion, but is ready to say with that miserable man, Luke 4.34. Let me alone, what have I to doe with thee? art thou come to torment me? He cannot abide in his health to heare such preaching, as by the searching power of it, is wont to worke in him these doubtings of his estate, and to trouble his mind thereby, but shunneth it as Ahab did the ministery of Micajah, I hate him (saith hee, 2 Chron. 18.7.) for he never prophesied good to me, but alwaies evill. I never heare him but he troubleth and disquieteth my minde. This quietnesse and peace

that wicked men have, when Iob did meditate and consider of, he did tremble at as at a most fearefull signe of Gods wrath upon them. Even when I remem∣ber it (saith he, Iob 21.6.) I am afraid, and trembling taketh hold on my flesh. A godly man cannot choose but tremble to thinke, how quietly many passe 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 de∣sire to know whether they be upright or no, at this first note and signe. 1. Art thou apt to doubt and suspect thy selfe much, lest thou shouldst bee no better then an hypocrite? Thinke not the worse of thine own estate for this, so long as thou yeeldest not to these doubts and jelousies, but art thereby made carefull to looke up thine evidences and to find in thy selfe more sure markes and notes of the uprightnesse of thy heart. Remember what Christ saith of such as thou art, Matth. 5.2. Consider that as thou thy selfe shewest most tender care and kind affections towards thy children, that are very young and little ones, spe∣cially if they be also sicke, then towards all the rest; so doth the Lord to his children when they are such weake little ones, as thou art, Psal. 103.13. Like as a father pitieth his children, so doth the Lord. Remember what care Iacob 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 af∣fection, and more kinde then any upon earth ever was, Matth. 23.9. and thy shepheard 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 flocke like a shepheard; he shall gather the lambs with his arme, and carry them in his bosome, and shall gently lead those that are with young. 2. Wert thou never troubled with doubts of this kinde? Never so poore in spirit? Certainely thy heart is unsound. And I may say to thee as our Saviour doth, Luke 6.24. Wo be to you that are rich, for you have received your consolation. Wo be to you that are so confident, for you shall see cause of despaire one day.

The second note to try the truth and uprightnesse of our hearts by is, the con∣science we make, the obedience we yeeld unto the commandements of God. And this is yet a more sure and sensible marke and signe 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 walke in his statutes, and to keepe his commandements. As though he had said. In this consisteth the soundnesse and perfectnesse of the heart, by this it is to be discerned. It is a mans doings, the life and conversati∣on that he leadeth that will best discover unto him the truth and uprightnesse of his heart. Thus shall we find the true hearted Christian described, Psal. 15.2. He walketh uprightly, and worketh righteousnesse. And by the Apostle, 3 Iohn 4. I have no greater joy then to heare that my children walke in truth; that they shew the truth of their hearts in their conversation. It is not the perswasion that we have of our selves, nor the good words we can speake, nor the good pro∣fession we make, but our doings, our conversation that will shew what our hearts are. Even a child (saith Solomon, Pro. 20.11.) is knowne by his doings, whether his worke 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 commandements of God. Certainely if a mans doings, if his life and conversation be naught, his heart is false and naught, whatsoever shewes he maketh, how good soever his profession be. In this (saith the Apostle, 1 Iohn 3.10.) the children of God

are manifest and the children of the divell, whosoever doth not righteousnesse, is not of God.

But some may object against this, Surely this can bee no good note of up∣rightnesse of heart, seeing many that are farre from that doe many good deeds and live very unblameably. 1. Many an hypocrite will compare [ 1] with Gods best servants in this, and glory in many good workes 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 com∣mandement of the Lord. The next is Iehu of whom wee read what a deale of good he did; and that (as it seemed) in obedience to the commandement of the Lord. He utterly destroyed Baal out of Israel, 2 Kings 10.28. And the Lord himselfe 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 Gods faithfull servant that meeting with Iehonadab the sonne of Rechab an holy man, Come with me (saith he to him, 2 King. 10.16.) and see my zeale for the Lord. The last example is of those hypocrites we read of, Esa. 58.2, 3. They seeke me daily (saith the Lord of them) and delight to know my waies, as a na∣tion that did righteousnesse—they aske of me the ordinances of justice, they take delight in approaching to God. And see the confidence they reposed in this they were perswaded their obedience and service was such as God could not choose but like of, Wherefore have wee fasted say they, and thou seest not? Wherefore have wee afflicted our soules, and thou takest no knowledge? 2. The Papist will compare with the best Christian in this, and glory in his [ 2] good workes, we know; as the Pharisee did, Luke 18.11. Nay a great deale more then ever any Pharisee did, for hee can perfectly keepe Gods law, he saith and merit heaven by it. 3. And lastly, The morall and civill [ 3] honest man will also compare in this, with them that are most religious, he li∣veth unblameably, and doth many good workes. The Gentiles which have not the law, no true religion, no respect to the meanes of saving grace (saith the Apo∣stle, Rom. 2.14.) do by nature the things contained in the law. So that it should seeme by all these instances, that no certainty can be had of the truth of grace, of the uprightnesse of a mans heart, by the goodnesse and unblameablenesse of his life, by any good workes he is able to do.

To this I answer; That though all these sorts boast of their good lives, of the good deeds they doe; yet did none of them ever do one good work in all their lives; but of them all that may bee said which the Apostle speaketh, Romanes 3.12. They are altogether unprofitable there is none that doth good, no not one. All those three sorts may even by those workes, those good lives they brag of, bee sufficiently discovered to have no truth of grace nor uprightnesse in their hearts. And of them that may bee said which our Sa∣viour speaketh, Matth. 7.16. Yee shall know them by their fruits; doe men gather grapes of thornes, or figs of thistles? How is it possible for such kind of men, to doe any one worke that is truly good, and acceptable unto God. None but he that hath an upright heart, can in any measure yeeld true obedi∣ence to Gods commandements, nor doe any good worke. By our obedi∣ence and the care wee have to keepe Gods commandements, we may certaine∣ly approve to our selves the uprightnesse of our owne hearts, and find even in this that we have more in us, then either any Papist, or hypocrite, or meere civill man in the world could ever have. Except your righteousnes (saith our Saviour to his hearers, Mat. 5.20. and so say I to you) exceed the righteousnesse of the Scribes

and Pharisees (of the hypocrite, and civill man) ye shall in no wise enter into the kingdome of heaven. But the righteousnesse and obedience of the weakest Chri∣stian that is upright in heart, doth exceed the righteousnesse and obedience of them all in foure properties. And by them must every one of us try the truth and sincerity of our obedience, and consequently the truth and uprightnesse of our hearts. The first is the ground and matter of our righteousnesse and good workes; the rule we follow in it. The second the root and fountaine from whence our obedience and righteousnesse doth spring. The third the extent of it, how farre it reacheth. The fourth and last the manner how it is performed, with what affection we do it, what ends we aime at in it.

Lecture LXXVII. On Psalme 51.6. Ianuary 8. 1627.

IT followeth now that we proceed to speake particularly of those foure pro∣perties of true righteousnesse and goodnesse, which I onely 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 certaine and infallible signe of an upright heart.

The first of these properties then is this; True righteousnesse and goodnesse 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 shew you two things. 1. What that right rule and ground of all true righteousnesse is. 2. That the following of that rule in all the good things we doe, is a good note of an upright heart.

Now the onely rule of true righteousnesse is the Word of God. As nothing is a sin (how great a shew of evill soever it beareth) but that which swerveth from the direction of Gods Word, 1 Iohn 3.4. Sin is a swerving from the law. So is nothing a good worke (how great a shew of goodnesse soever it carry) but onely that, which God in his Word hath directed us to doe. Thus the A∣postle defineth good workes, Ephes. 2.10. to be such as God hath ordained that wee should walke in them. And so doth Moses define true righteousnesse, Deut. 6.25. It shall be our righteousnesse if we observe to doe all these commandements before the Lord our God as hee hath commanded us. When Gods materiall house was to bee built, God gave to Moses for the Tabernacle, Exod. 25.9. and to David for the Temple, 1 Chron. 28.12. a patterne according to which hee would have every thing made and done. And of this patterne that God gave to David for the Temple it is expressely said, 1 Chron. 28.19. that God gave it him in writing. Nothing might bee 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 patterne that God had given them. And this charge the Lord did repeate unto Moses (to shew the importance and ne∣cessity of observing it) foure severall times, Exodus 25.9.40.26.30.27.8. And so the Apostle also mentioneth it, Hebrews 8.5. See saith hee, that thou make all things according to the patterne that was shewed thee in the mount. And even thus hath the Lord done in the building of his spirituall house; hee hath given us a patterne according to which hee would have all our good workes done; and he hath given it us in writing, in the holy Scrip∣tures; and he hath given it us with this charge that whatsoever wee do we doe it according to this patterne. See this charge expressely given, Deut. 5.32. You shall observe to doe as the Lord your God hath commanded you, yee shall not turne aside to the right hand nor to the left. As if hee should say, ye shall neither doe more nor lesse then that. When one asked our Saviour this que∣stion. Master what shall I doe to inherit eternall life? He answereth him thus,

Luke 10.25, 26. How is it written in the law? How readest thou? As if he had said, In the written law of God (and there only) thou shalt find what those good workes are, that God will reward in heaven.

And that you may the better see what a perfect, and absolute patterne and rule this is that God hath given us, in his written Word, and what necessity there is that we should follow the direction of it, in every thing wherein wee desire to please God. I will manifest it unto you in six points which I must de∣sire you to attend unto.

First, There is no good worke any man can doe, no good thing at all that any [ 1] man can take in hand to please God with, whether it concerne the worship of God or his conversation with men, or the carriage of himselfe any manner of way; no duty either of holinesse towards God or righteousnesse towards men, or sobriety towards himself but he may have cleere direction for it in the Word of God. I grant that this cleere direction in every thing is not easily found in the Word, (much diligence in reading and studying of the Word, in attending upon Gods ordinance in the Ministery of his servants, and in humble, and fervent prayer is required hereunto) yet may we certainely (if the fault be not in our selves) find cleare, and certaine direction in the Word for all these things. As there was nothing to be done about the Tabernacle, not so much as the snuffers or curtaines, or rings, or pins that were to be used about it, but they were all set downe in the patterne that God gave to Moses in the mount. See this plainely proved, Pro. 2.1.9. My son if thou wilt receive my words (saith the wisedome of God) and hide my commandements with thee, then shalt thou understand righte∣ousnesse and judgement, & equity; yea, every good path. And indeed how els could the holy Scripture be ••o profitable and sufficient not only to teach and convince (in all matters of Doctrine) but also to correct, and instruct in righteousnes that by it the man of God may become perfect, throughly furnished unto every good work (as the Apostle saith it is, 2 Tim. 3.16, 17.) if there were any one good duty which the Minister of God might not be able out of the holy Scripture to give Gods people cleere direction in? Therefore the Lord giveth this testimony of David, 1 King. 14.8. that he kept his commandements, and followed him with all his heart, to do that only that was right in Gods eyes. As we do that which is right in Gods eyes then only, when we keepe his commandements and follow the direction of his Word; so then only do we follow the Lord with all our hearts (we serve him with honest, & upright hearts) when we do that only that is right in his eyes, that only that we have the direction of his Word for.

Secondly, Nothing that God hath commanded or approved in his Word can [ 2] be a sin, but must needs be lawfull, and good, how unreasonable, or inconveni∣ent, or void of good successe soever it may seeme unto flesh and bloud. Every creature of God is good (saith the Apostle, 1 Tim. 4.4, 5.) for it is sanctified by the Word and prayer. As if he should say, Whatsoever God hath allowed and sanctified in his Word, that must needs bee good. Nay to account any thing evill, or to make scruple of doing any thing that God in his Word hath appro∣ved, is (doubtlesse) a great errour and sinne. Be not righteous overmuch (saith the Holy Ghost. Eccl. 7.16.) neither make thy selfe over wise. As if he had said, Be not holier then God; make no more sins then God hath made. Our Saviour calleth the Ruler of the Synagogue hypocrite, Luke 13.14, 15. for holding it unlawfull to doe workes of mercy on the Sabbath day. Why? Was it not a good thing in him to be so zealous for the observation of the Sabbath; or was it a good thing to doe such cures upon the Sabbath? Yes verily, because God had not in his Word forbidden but allowed and commanded works of mercy to be done then, & at all times; & this man in being so hot & zealous against it, shewed himselfe to be no better then an hypocrite. See in a notable example what the danger of this is, 1 King. 20.35, 36. A Prophet said to his neighbour in the word

of the Lord (and his neighbour knew him to be a Prophet and that it was the word and commandement of the Lord which hee spake) smite mee I pray thee, and the man refused to smite him; hee made scruple to doe it, because hee thought it unjust and unreasonable to doe it. But what saith the Prophet to him? Because thou hast not obeyed the voice of the Lord (but wilt be more righteous and mercifull then God would have thee) as soone as thou art depar∣ted from mee, a lion shall slay thee. And so it fell out. Hee had not sinned in smiting and wounding the Prophet (as verse 37. you shall find another upon the same warrant, and commandement did) yea hee sinned in not doing it in making a scruple of it, when he had Gods Word and commandement for it. So it was no sinne in the Disciples that were eye-witnesses of Christs transfi∣guration to bee so silent as they were. They kept it close (saith the Text, Luk. 9.36.) and told no man in those daies any of those things which they had seene. Was this well done, to conceale such things as might have tended so much to the glory of God and to the confirming of the faith of Gods people? To say nothing of that glory they saw Christs body in, of the voice they heard from heaven, of Moses and Elias appearing and conferring with him? Yes verily this silence was lawfull, they did well to say nothing then of those things be∣cause Christ had commanded them to bee silent, Matth. 17.9. Iesus char∣ged them, saying, tell the vision to no man, untill the sonne of man be risen a∣gaine from the dead. Wee may not take upon us to judge what is spiritually good and what may tend to Gods glory, the Word of God onely must bee judge of that. You see then we may account nothing unlawfull or unfit to bee done, that God in his Word hath commanded or allowed us to do.

Thirdly, Whatsoever God in his Word hath commanded or appointed [ 3] us to doe (although the thing may seeme unto us never so small a trifle) yet the doing of it is a good worke in Gods account, and our precisenesse in making conscience of it is a thing highly pleasing unto God. The Church in Ezraes time is commended, Ezra 3.4. because they kept the feast of the tabernacles, as it is written. And Moses is praised for this by the Holy Ghost, Heb. 3.2. that hee was faithfull in all Gods house, because in the least thing that was done about the making of Gods house, he precisely followed the direction that God had given him, as it is expressely noted of him, Exod. 40.16.19.21.23.25.27.29.32. Yea we read, Exod. 39.43. that when Bezaleel and Aholiab and the rest had finished the making of the Tabernacle, Moses did looke upon all the worke; and when he saw they had done every thing just as the Lord had commanded; then he blessed them. Why? What if they had missed in a cord, or a pin, or in some other such like trifle? Surely hee blessed them for making every thing, even these small trifles, according to their patterne. So the Holy Ghost praiseth Daniel for this as for a thing wherein his piety and the uprightnesse of his heart did greatly appeare, and wherein he highly pleased God, Dan. 1.8. that he purposed in his heart, that hee would not defile himselfe with the portion of the Kings meat, nor with the wine which he dranke; nay though this his strictnesse was likely to endanger the life of the prince of the Eunuches his noble friend, verse 10. Why how could this have defiled him? Surely either for this cause because the portion of the Kings meat was of such things as God in his law had forbidden his people, to eat of Levit. 11. or rather (for it is not likely that all the Kings meat was of such crea∣tures as were by that law prohibited; and if all the meat were, yet the Kings wine certainely was not) because they were things offered unto Idolls, and used to the honour of them, as we may see, Dan. 5.4. Certainely if flesh and bloud might have had the censuring of this fact of Daniel, they would have counted him a precise foole for standing upon such a trifle as this (specially in a case of so great danger) yet doth the Lord (you see) commend him for it.

Fourthly, No worship we can doe unto God (though it carry never so great [ 4] a shew of devotion and zeale) no good worke we can do (though it seeme to tend never so much to the profit and benefit of men) can be acceptable unto God, unlesse it be done by the direction of the Word. See this confirmed by the direction the Apostle giveth the Corinthians touching the esteeme they should have the Ministers of the Gospell in, 1 Cor. 4.6. Learne (saith he) not to thinke of men, above that which is written. As if he should say. Though this carry a great shew of zeale in it yet know that even in this point you must follow your rule, or you may sinne dangerously. See one notable instance for this which may serve in stead of many. The building of a Temple, for God to be solemnly worshipped in, was as good a worke (one would have thought) as it was possible for any man to doe. David (it appeareth by the vow hee made in his affliction, Psalme 132, 1—5. and by his speech to Nathan, 2 Sam. 7.2.) thought he could not do a better worke then this, nor honour God any way more. Nay Nathan himselfe thought so too, as appeareth by the incou∣ragement he gave to David in it, 2 Sam. 7.3. And yet if any of the Iudges or if David himselfe should have done it, this had not beene a good worke, they had not pleased God in it. Shalt thou build me a house (saith the Lord to David, 2 Sam. 7.5.) for me to dwell in? And why had not this beene a good worke? Why would God have rejected it? Surely because they had no Word of God, that required or directed them to doe it, and the Temple was to be built by spe∣ciall warrant. For this reason the Lord himselfe giveth for it, 1 Chron. 17.6. Spake I one word to any one of the Iudges, saying, Why have yee not built me an house?

Fiftly, Admit the worke it selfe be such as God hath commanded, and wee [ 5] doe it also with a good mind, yet if in the least circumstance of it, we swerve from this patterne, the worke is not good in Gods strict account, nor fully ac∣ceptable unto him. See a plaine instance of this, 2 Chron. 30.18-••0. because they did eate the Passeover otherwise then it was written (though they did for the substance of it do an excellent service unto God, and such as he had comman∣ded yet) was God not pleased with them nor their service, for it is said He∣zekiah prayed earnestly to God to pardon them, and that upon his prayer God healed the people.

Sixtly and lastly, God is so farre from accounting any thing we doe a good [ 6] worke (though we have never so good a meaning and intent in it) if it bee not done by direction of his Word, that he is highly provoked by it, and cannot endure it. If a subject should lend or give to his Prince a great summe of mo∣ney, yet if either all, or any part of it did appeare to his prince, to be of his owne coining, he would be so farre from thanking him, that he would rather araigne him as a Traitor for it. And even so it is with the Lord, he cannot abide, but is highly provoked with our will worship, and when we thinke to please him by doing of that which is good in our owne eyes, without direction of his Word. Take two notable examples for this, The one in Nadab and Abihu who because they offered incense unto God with strange fire that God had not commanded were suddenly consumed with fire from heaven, Levit. 10.1, 2. The other is in Vzzah who because (in a right good intent) hee put forth his hand to stay the arke from falling (which hee had no calling nor warrant from Gods Word to do) the anger of the Lord was kindled against him and strucke him dead suddenly, 2 Sam 6.6.7.

And thus have we seene what is the rule and patterne of all true righteous∣nesse, and that nothing can be a good worke, that is not done by the direction of Gods Word; which is the first generall poi••t I propounded in handling the first property of true goodnesse. Let us proceed now to the second of them. That the cleaving unto the word and following the direction of it in all that we

doe, is a good note of an upright heart. To make Gods Word the onely guide of our life, to make conscience of nothing as in it selfe sinfull or holy but onely of that which God hath commanded or forbidden in his Word, is a singular note of an upright heart. See the proofe of this, first in the description the Holy Ghost maketh of the man that hath an upright heart, Psal. 119.1. Blessed are the undefiled (or the perfect and sincere) in the way. Yea but how shall we know who are such? Who walke in the law of the Lord, saith hee. As if hee should have said; that is the note to know them by. So verse 7. I will praise thee with uprightnesse of heart, when I shall have learned thy righteous judge∣ments. And Psal. 112.1. Blessed is the man that feareth the Lord. Yea but how shall we know him? That delighteth greatly in his commandements. That is the way to know who truly feareth God. Secondly, See the proofe of this in foure notable examples. 1. Iob was an upright hearted man, Iob 1.1. Yea himselfe was very confident of the uprightnesse of his heart, as you may see, Iob 23.10. He knoweth the way that I take, when he hath tried me, I shall come forth like gold. And what made him so confident of this? That he telleth you in the next words, verse 11, 12. My foot hath held his steps, his way have I kept, and not declined, neither have I gone backe from the commandement of his lips, I have esteemed the words of his mouth, more then my necessary food. 2. Of David likewise God himselfe giveth testimony, 1 King. 9.4. that he had walked before him in integrity and uprightnesse of heart. But how did that appeare? That he telleth you in the next words, by doing according to all that I have commanded. 3. Of Iehoshaphat God giveth testimony, 2 Chron. 19.3. that he prepared his heart to seeke God; he had an upright heart. How did it appeare? Surely when he shewed most frailty in taking part first with Ahab, then with his sonne Io∣ram, yet even then the uprightnesse of his heart appeared in his dependance upon the direction of Gods Word, and the high account he made of it, 1 King, 22.5. Enquire I pray thee at the word of the Lord, saith he to Ahab. And verse 7. Is there not here a Prophet of the Lord, besides, that we may enquire of him? And the same you shall see noted of him also when he went with Ioram, 2 King. 3.11. Is there not here a Prophet of the Lord, that we may enquire of the Lord by him? And when he heard that Elisha was there. The word of the Lord is with him, (saith he, ver. 12.) so he (and by his meanes the other two Kings like∣wise, sent not for the Prophet, though that they might well have done but) went downe to him. The fourth and last example is Iosiah of whose goodnesse the Holy Ghost makes honourable mention even after his death, 2 Chron. 35.26. Now the rest of the acts of Iosiah, and his goodnesse. As if hee should say, There was goodnesse indeed and truth of grace in him. But how is that pro∣ved? According to all that is written in the Law of the Lord, saith the Text, As if he had said, His goodnesse appeared in making Gods written Word, the one∣ly rule of his life.

Now let us make some application of all this that wee have heard touching this first property of true goodnesse and righteousnesse; and that 1 by way of exhortation, 2 by way of tryall and examination of our owne hearts.

[ 1] For the first, If this be so, that the written Word of God is the onely rule of true righteousnesse, if it be so perfect a rule and patterne as we have heard; if the following of the direction of it in all things, be so sure a note of an upright heart, then what a necessity is there laid upon every one of us that desire to please God, to exercise our selves with all diligence in the reading and hearing and meditating of it? What marvell is it, though not onely Kings and Magi∣strates, Deut. 17.18.19. Iosh. 1.8. be commanded daily to read, and meditate in it, but that the Holy Ghost describeth the blessed and good man, Psal. 1.2. by this that his delight is in the law of the Lord, and in it he doth meditate day and night. O with what certainty and security and comfort, might we walke

in all our wayes, if we had that knowledge in the Word and were so well ac∣quainted with it as in these daies wherein we live, and under such meanes as we enjoy we might be?

Secondly, Let us all examine the uprightnesse of our hearts by this note. [ 2] 1. Certainly if we make no reckoning of the Word, delight not in it, desire not the knowledge of it. but have other rules to guide our lives and conscien∣ces by beside the Word, how much devotion so ever seemeth to be in us, how good so ever our lives are, there is no truth nor uprightnesse in our hearts. If either we make the commandements, and customes of men, or our own heart, and good meaning, the rule of our spirituall life; or if we make conscience of and be religiously strict in the observation of such things as God in his Word hath given us no direction for, we are no better then hypocrites. See how bit∣ter our Saviour is against the Pharisees for the great conscience they made them∣selves, and for the great zeale they shewed, in pressing others to the observati∣on of their purifyings as a point of holinesse which they had no other warrant for, but the tradition of their elders and the commandements of men, Mar. 7.6, and so forward. For this he calleth them hypocrites and saith they did worship God in vaine. And the Apostle likewise against such as did forbid marriage, and the eating of meates that Gods Word did allow, 1 Tim. 4.1—3. he saith this was a doctrine of divels, that they that taught it taught lies through hypocrisie, and had their consciences seared with a hot iron. Marke well I say the vehemency and bitternesse of them both against these men, and you will see cause to won∣der at it. For (admit this was an errour and blind devotion in both these, yet) what great hurt was ther in them? Had they not a shew of holinesse and mor∣tification? Surely if you weigh the matter well (for as much as you may bee sure that neither Christ nor the Apostle could be thus vehement without just cause) you will find that to be strict and precise in the observation of any thing as a part of Gods worship, that God in his Word hath given us no direction for though it seeme to tend never so much unto holinesse and mortification is a most heinous sinne. For 1 it is grosse Idolatry and high-Treason against God, to give to our selves or to any creature this divine authority as to make him a law-giver to our conscience. For this is the Lords royall prerogative in which he will endure no partner. There is one law-giver who is able to save and to de∣stroy, saith the Apostle, Iam. 4.12. I am the Lord (saith he, Esa 42.8.) that is my name, and I will not give my glory to another. 2 This will quite steale and turne away the heart from God and his Word, and breed a light account of the Word, of the commandements and ordinances of God. This is one reason our Saviour giveth for his vehemency against the Pharisaicall purifyings, Mat. 15.6. Ye have made the commandement of God of none effect, by your traditions. And Mar. 7.9. Full well ye reject the commandement of God, that ye may keepe your owne tradition. Ahaz we know 1 brought his altar into Gods house, and offered on it, 2 King. 16.12, 13. 2 He set it cheeke by jowle (as we say) by the Lords owne altar, verse 14. 3 He brought it in further, and placed it above Gods altar, verse 14. 4 He used it onely, in the ordinary of∣ferings and sacrifices with neglect of Gods altar, verse 15. The more zealous any are for the religious observation of such things as God never commanded, the lesse conscience we shall find they make of any commandement of God, the lesse account they make of Gods Word. When Ephraim had multiplied altars (in a will worship being more abundant in sacrifices then God required, Hos. 8.11, 12.) the great things of Gods written law were counted by him as a strange thing, not belonging unto him. Yea this will-worship will breed in the heart a hatred of God, and his ordinances, which is the cause why the Lord calleth the transgressours of the second commandement such as hate him, Exod. ••0.5. And the Apostle saith, Tit. 1.14. that the giving heed to the commandements

of men (in this case) will turne men from the truth. This experience hath proved most true not only in the Papists, but in too many other fondly supersti∣tious. 2 Can any of you find in your selves a high and reverend esteeme of Gods Word, doe you love it, and delight in it, do you depend upon it onely for di∣rection in all your waies, despising and rejecting all other rules besides it? Canst thou say with David, Psal. 119 113. I hate vaine inventions, but thy law doe I love? Certainely (how ever thou maist be slouted and hated for this in the world) this will one day (even when thou shalt have most need of it) yeeld a comfortable testimony to thee, that thy heart is upright with God. Re∣member as thou hast now heard what comfort Iob found in this, Iob 33.10-12. Remember how oft David calleth him a blessed man that can doe thus, Ps. 1.••.112 1.128.1. Remember that our blessed Saviour accounteth such, Luke 8.21. (in respect of his deare and tender affection and respect unto them) as his brethren, and sisters and mother. And that for this cause he professeth of Ma∣ry, Luke 10.42. that she had chosen the good part, which should not bee taken away from her.

Lecture LXXVIII. On Psalme 51.6. Ianuary 22. 1627.

IT followeth now that wee proceed unto the second property that is necessa∣rily required in true goodnesse and righteousnesse, it must have a good root. We must therefore know, that nothing that we can do is truly good and plea∣sing unto God, unlesse the inward principle, the root that produceth it, and moveth us to doe it, be good. We read of holy Iob. 9 28. that he comfor∣teth himselfe against the censures of his friends that judged him to be an hypo∣crite by this that the root of the matter was found in him, he knew he had in him the root of true righteousnesse and goodnesse, and therefore he was no hypo∣crite, therefore his heart was upright. And on the other side in the parable of the sower, our Saviour giveth this for the reason, why the hearer that is re∣sembled to the stony ground, fell quite away and so shewed himselfe to bee an hypocrite, and that his heart was never upright, Matth. 13.21. because hee had no root in himselfe. Now if you aske me what is this root of true righte∣ousnesse and goodnesse, that a man must have in himselfe, or els his heart can∣not be upright? I answer it is that, which the Apostle speaketh of, Gal. 5.6. In Christ neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love. Faith that worketh by love, is that root from whence all true goodnesse and righteousnesse doth spring. Here are (you see) two graces grow together in this root, faith and love. 1. Nothing that we doe is truly good and pleasing unto God, neither will the doing of it argue the uprightnesse of our hearts, unlesse we doe it out of love to God. 2. The love that wee beare to God is not sound, nor such as will argue the uprightnesse of our hearts, unlesse it proceed from faith, that assureth us of Gods speciall love to us in Christ.

For the first, The love of God is the root of all true obedience, and that heart that truly loveth God, is certainely an upright and true heart. Two branches you see there are of this point which I will severally and distinctly consider of. 1. The love of God is the root of all true obedience. 2. The heart that truly loveth God, is an upright heart.

First, Nothing that we do is good in Gods sight, unlesse we do it out of love unto him. This is the root of all true obedience. God hath chosen us (saith the Apostle, Ephes. 1.4.) in Christ, before the foundation of the world that we should be holy, and without blame before him in love. When our Saviour giveth the summe of all the foure commandements of the first table he giveth it us in these termes, Matth. 22.37. Thou shalt love the Lord thy God with all thy soule, and

with all thy soule, and with all thy minde. Then onely wee pray well, and and heare well, and preach well, and receive the Sacrament well, and keepe the Sabbath well, yea then onely we put our trust in him aright and serve him aright, when we doe all this, out of love to the Lord our God. So for the duties of the second table then onely we performe the duties of righteousnesse and love and mercy towards men aright, when the thing that moveth us to do them, is the love we beare unto God. So speaketh the Apostle of the workes of mercy, Heb. 6.10. God is not unrighteous to forget your worke, and labour of love, which you have shewed towards his name, in that yee have ministred to the Saints, and doe minister. It was their love to God that moved them to mini∣ster to the Saints; and such workes of mercy as proceed from that root God will never forget to reward. So speaketh the Apostle Iohn likewise, 1 Iohn 5.2. By this wee know wee love the children of God, when we love God Be∣fore we can love the children of God, wee must first love God, and for that cause love his children. In a word (to conclude the confirmation of this first branch) this is made the root of all obedience in generall, to any commande∣ment of God, of all good workes, Deut. 7.9. He keepeth covenant, and mer∣cy with them that love him, and keepe his commandements. First, We must love him, before we can keepe any of his commandements well. In which respect the Apostle, Rom. 13.10. calleth love the fulfilling of the law. Hee that hath not this love can keepe no part of Gods law well, he cannot fulfill it, he that hath it, keepeth the whole law yea fulfilleth it; keepeth it so as God in Christ accepteth of it, as if he had perfectly kept it.

Now before I passe from this branch, an objection must here be answered. Is nothing well done unlesse it bee done, out of love to God? Is nothing well done, that is done out of feare of Gods judgements? If a man ab∣staine from sinne and performe good duties out of feare of wrath, even out of the feare of hell, will God in no case be pleased with this?

I answer, First. Yes verily. The feare of Gods wrath, kept Iob from sun∣dry sinnes. It kept him from uncleannesse. For hee professing, Iob 31.1. that he durst not give himselfe liberty in wanton looks, nor in wanton thoughts, he telleth us, verse 3. what moved him to it. Is not destruction (saith he) to the wicked, and a strange punishment to the workers of iniquity? And professing, verse 21. that he durst not oppresse or wrong any poore man, hee giveth this for the reason whereby he was kept from it, verse 23. For destruction from God was a terrour to me (saith he) and by reason of his highnesse, I could not en∣dure. As though he should say, I was not able to beare the wrath, and fury of that high and mighty God. And the Apostle speaking of Noahs obedience unto that strange commandement that God gave him to prepare the arke one hundred, and twenty yeares before the floud came (wherein doubtlesse hee made himselfe a scorne and laughing stocke, to all that knew him) telleth us, Heb. 11.7. that he was moved by feare to doe it. And the same Apostle profes∣seth of himselfe, 2 Cor. 5.11. that he had not beene so diligent and consciona∣ble in his ministery, as he was; if the feare of Gods wrath against all idle, and unconscionable, and unprofitable Ministers had not moved him unto it. Know∣ing (saith he) the terrours of the Lord, we perswade men. So that it is (certain∣ly) lawfull and pleasing unto God, that we should both thinke oft of Gods wrath due to sinne, yea even of the torments prepared in hell for sinners, where the worme never dieth, and the fire never goeth out; and to abstaine and restraine our selves from evill, even out of that feare. Nay our Saviour commandeth us so to doe, Luke 12.5. Feare him, that after he hath killed, (and taken away your life) hath power to cast you into hell; yea, I say unto you, feare him.

But then I answer secondly, That no godly man doth abstaine from sinne or

doe good duties onely out of this feare of Gods wrath, but out of the love hee beareth to God for his goodnesse, as well, nay more out of that, then out of the feare of his wrath. This is evident in the Apostle even in that very Chap∣ter, 2 Cor. 5. wherein (as we have heard) he professed what force there was in the terrours of the Lord, to move him unto his duty, hee telleth us of this other motive, verse 14. and saith it was more forcible with him then feare. For the love of Christ constraineth us saith he. And of Noah it is said, Heb. ••1.7. By faith he prepared an Arke. There is in the obedience of the godly, a holy mixture of feare and love. As their love to God is not a fellow-like fami∣liarity, as is among equalls but is (out of an apprehension of his greatnes and ho∣linesse, and justice) tempered with feare, and a dreadfull awe of him; so neither is that feare of God that is in them, a servile feare, like that of the slave, that hath nothing to move him unto duty but the feare of the whip, but is (out of an apprehension and assurance of his goodnesse) mixed with love. Like the feare that ought to be in every good child, towards his parents, Lev. 9.3. Yee shall feare every man his mother and his father. Yea the love they beare to God for his goodnesse, is the chiefe root of that feare they have of him; accor∣ding to that, Hos. 3.5. They shall feare the Lord, and his goodnesse in the latter daies. The feare they have of God is not such a tormenting feare as wicked men have, but there is joy and comfort mixed with their feare. They rejoyce even in their trembling, as David speaketh, Psal. 2.11. Yea they have confi∣dence in their feare, Psal. 56.3. What time I am afraid, I will trust in thee. The feare of wicked men is like that of the souldiers that kept Christ Sepulcher when the Angell that rolled away the stone appeared unto them. For feare of him (saith the Text, Matth. 28.4.) the keepers did shake, and became as dead men; they had no comfort, no hope. But the feare of the godly is like that of the two Maryes of whom we read, verse 8. that when they had both seene the Angell and heard his glorious voice also they departed from the Sepul∣chre with feare and great joy. And thus have I finished the first branch of the Doctrine, and shewed you that we can do nothing well, we cannot please God in any thing we doe unlesse it proceed from the love we beare to God, unlesse it grow from that root, Cant. 1.4. The upright love thee.

Now let us proceed unto the second branch, That the true love of God wheresoever it is, is an infallible signe of a true and upright heart. This you shall heare confirmed unto you by three sorts of proofes.

[ 1] First, This is oft made in the Word a proper note and character of the elect, and upright hearted man, that he is such a one as loveth the Lord. Yea these two properties are made convertible termes; every good man, every upright hearted man loveth the Lord, Cant. 1.4. The upright love thee. And every one that loveth the Lord is a good man, a sound elect Christian, an upright hearted man. Let them that love thy name (all good men, all sound hearted men, saith David, Psal. 5.11.) be joyfull in thee. So Psal. 119.132. Looke thou upon me, and be mercifull unto me; as thou usest to doe to those that love thy name. If any man love God (saith the Apostle, 1 Cor. 8.3.) the same is knowne of him. As if he had said, Whatsoever men may thinke of such, howsoever men may account many of such to be no better then hypocrites, yea howsoever they may oft times thinke so of themselves also, yet God approveth, and highly esteemeth of them.

[ 2] Secondly, All Gods promises are appropriated unto such as love the Lord, and therfore all such must needs be upright in heart. See this first in heavenly and eternall blessings, Iames 1.12. He shall receive the crowne of li••••, which the Lord hath promised to them that love him; and 2.5. Hath not God chosen the poore of this world, rich in faith and heires of the kingdome, which hee hath promised to them that love him? All that love the Lord shall goe to heaven and

none but they. See this secondly in spirituall blessings. All the comforts of the Gospell (righteousnesse, peace, and joy in the Holy Ghost, the fatnesse of Gods house, comfort in the Word and Sacraments) are promised to them that love the Lord, and to none but them, 1 Cor. 2.9. Eye hath not seene, eare hath not heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. See this thirdly in temporall blessings. Because he hath set his love upon me (saith the Lord, Psal. 91.14.) therefore will I deliver him. Rom. 8.28. We know that all things worke together for the good of such as love God. They that love God, may be sure to be made the better by their prosperity and by their adversity, by their sicknesse and by their health, everything that befalleth them shall be sanctified unto them; and to none but such. And on the other side he that loveth not the Lord, hath no right to any blessing of God, no promise of God belongeth unto him, but a certaine looking for of judgement, and fiery indignation, which shall devoure the adversaries, as the Apostle speaketh, Heb. 10.27. If any man love not the Lord Iesus (saith the Apostle, 1 Corinthians 16.22.) let him bee Anathema, Maranatha; as if hee had said, let him bee accursed even unto the comming of Christ to judgement.

Thirdly and lastly, See this confirmed by a practicall experiment. When [ 3] Peter was so dejected in the sense of his fearefull sinne, that hee thought him∣selfe unworthy ever to be imployed or to meddle any more in the worke of his Apostleship and ministery; see how, and by what argument our Saviour seeketh to raise him, and comfort him, Iohn 21.15. Simon thou sonne of Ionas lovest thou me? As if he had said, If this bee in thee, be of good comfort thou art not quite fallen from God, thy heart is upright for all thy fall. And thus may we comfort any poore Christian, in their greatest distresse of Conscience. You see then that that we doe out of true love to God, will give us a comfor∣table testimony that our hearts are upright; so will not that doe, that is done meerely out of such a feare of Gods wrath, as hath no mixture of love in it. See an instance for this in those false hearted Iewes that perished in the wilder∣nesse, as wee shall find it set downe, Psal. 78.34 36, 37. When he slew them (sometimes by fiery serpents, sometimes by strange pestilence and other judge∣ments) then they sought him, and returned, and enquired early after God, They made great shewes of repentance, great protestations of amendment, as you have knowne many lewd men in extreame sicknesses doe. But what came all these shewes unto? That you shall find, verse 36, 37. They did but flatter him with their mouth, and they lied to him with their tongues, for their hearts were not right with him. There is no truth of heart in those shewes of repentance and goodnesse, that are extorted from us onely by the judgements of God, and sense of his wrath, that grow out of that feare that hath no mixture of love in it.

Now let us make some application of this that we have heard. And seeing whatsoever good thing we doe out of love to God, is pleasing to him and no∣thing els; if we truly love the Lord our hearts are upright; if the love of God be not in us, there is no truth in our hearts, but we shall be sure to have our por∣tion with hypocrites. Let us therefore try our owne hearts by this note. Let us every one of us seriously bethinke our selves, if the Lord should speake to every one of us particularly and by name, and aske us that question that he did Peter, Iohn 21.15. Simon thou sonne of Ionas lovest thou me? what answer wee would be able to make unto him. Certainely your answer to this question would be very indifferent. Some of you that have no love of God in you at all, but hate him in your hearts, would be ready to answer him most confidently; and some others of you that doe indeed intirely and unfeignedly love him, would make a very doubtfull and fearefull answer unto this question.

Let mee direct my speech to you both severally and apart.

[ 1] For the first of you, I know you will be ready to say, Is there any man so ungracious, so lewd that he doth not love the Lord, that he doth hate the Lord? Yes yes; alas there be many such in the world, and in the Church too. They hate the Lord not as he is their Creatour and preserver (for in those respects they will seeme to love him) but as he is a law-giver, and hath given them such lawes as do curbe them, and are most crosse and contrary to their nature, as he is their Soveraigne Lord and King, that requireth obedience of them unto those lawes; as he is God the avenger (as the Prophet calleth him, Psal. 94.1.) that will take vengeance of them, for their sinnes; in these respects they hate him. His Citizens hated him, (saith our Saviour in the Parable, Luke 19.14.) we will not have him to reigne over us. Yea they hate him with a mortall hatred, Their soule abhorred me, saith the Lord, Zach. 11.8. and wish with all their hearts as to their most mortall enemy (a fearefull thing to be spoken or thought) that he had no being, that he were quite rid out of the world. Many such wretches I say there be in the world and even in the Church too; and if thou knewest thy selfe well, thou wouldst find thy selfe to be of that wretched number. But though thou knowest not thy selfe, the Lord knoweth thee well, and will one day say to thee as he said to a great number, that were members of the true Church as thou art, professours of the true religion as thou art, Iohn 5.42. But I know you that ye have not the love of God in you. 1. If thou be a profane per∣son and goest on in a course of sinne, thou canst not leave thy drinking, nor thy swearing, nor thy whoring, then the Holy Ghost pronounceth of thee, that thou lovest not God, thou hatest him, and art an enemy unto him, Psal. 68.21. God shall wound the head of his enemies (hath God any enemies? So it appea∣reth. Why who are they? That he telleth you in the next words) and the hairy scalpe of such a one as goeth on still in his trespasses. 2. If thou be a super∣stitious person, and such a one as dotest upon any will worship that is of thine owne or of any other mans devising, whatsoever thou thinkest of thy selfe, then the Holy Ghost pronounceth of thee, that thou lovest not God, but thou hatest him in thy heart. For so the Lord speaketh of the transgressours of the second commandement, Exod. 20.5. Visiting the iniquity of the fathers upon the chil∣dren, to the third, and fourth generation of them that hate me. 3. Nay if thou be but a meere naturall man unregenerated, unconverted, there is no love of God in thee, but thou hatest him in thy heart. For so saith our Saviour, Iohn 15.18. of the whole world, of all men in their naturall estate, Yee know that the world hated me, before it hated you. And verse 23. He that hateth me, hateth my father also. Neither is this the state of the reprobate in the world onely, but even of Gods elect also, while they are of the world before they be regenerated, they cannot love the Lord, but hate him in their hearts. This is plaine by that promise God maketh to his elect, Deut. 30.6. The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart. Till God circumcise our hearts, and take away the hard fore-skin that is upon them, we can never love the Lord with all our heart, that is, unfeignedly. And the Apostle speaking to the elect Colosians putteth them in mind of this, Col. 1.21. You were sometimes alienated, and enemies in your mindes. As if he had said, you were not onely void of the love of God, but you were quite alienated from him, and enemies in your mind, you hated him in your hearts.

[ 1] Six evident demonstrations there be that may convince every naturall man that there is no true love of God in his heart. First, He loveth not God be∣cause he loveth other things more then God. For so speaketh the spirit of God expressely, 1 Iohn 2.15. If any man love the world, the love of the father is not [ 2] in him. Secondly, He loveth not God, because he doth not desire to enjoy him,

to be where he is, to have any communion with him neither in heaven, nor in the assembly of his Saints, and use of his ordinances. For this hath beene the voice of such as have loved God, 2 Cor. 5.8. We are willing rather to be absent from the body, and to be present with the Lord. And Psal. 42.1, 2. As the hart panteth after the water brookes, so panteth my soule after thee ô God; my soule thirsteth for God, for the living God: when shall I come and appeare before God? And 26.8. Lord I have loved the habitation of thy houses, and the place where thine honour dwelleth. And can he then have any love to God that cannot abide to thinke of death, that if he might have his will, would never go to God? Can he have any love to God that careth not how seldome he commeth to Gods Sanctuary, where (of all places in the world) the Lord sheweth himselfe to be present with his people, in the most gracious and comfortable manner. Thirdly, He loveth not God, because hee hath no delight to doe that that [ 3] might please him, nor feareth to doe that that he knoweth will offend, and dis∣please and dishonour him. The carnall mind is enmity against God, (saith the Apostle, Rom. 8.7.) For it is not subject to the law of God, neither indeed can be. He that hath my commandements and keepeth them (saith our Saviour, Ioh. 14.21.) is he that loveth me, and none but he. Fourthly, He loveth not God be∣cause [ 4] when he knoweth he hath offended him, and lost his favour, hee is not troubled with it, nor seeketh (in any good earnest) to be reconciled to him a∣gaine. I love them that love me (saith the Lord, Pro. 8.17. But how shall that be knowne? That he telleth you in the next words) and those that seeke me ear∣ly shall find me. As if he had said, Those that love me, will seeke peace with me when they have offended me, yea they will doe it early, they cannot rest, they cannot sleepe, till they have made their peace with me; and thus will I shew my love to them againe, I will be found of them, I will be easie to be in∣treated by them. Fiftly, They love not God, because they love not them that [ 5] feare God. Every one that loveth him that begat (saith the Apostle, 1 John 5.1.) loveth him also that is begotten of him. Nay there is a certaine signe they hate God, because they beare a mortall hatred to all such as in whom they see any life or power of religion, for that cause onely because they beare the image of God, they reproach them, nickname them, slander them, use them with all the despite they can. He that is upright in the way is an abomination to the wicked, saith Solomon, Pro. 29.27. Like the Leopard, and Tiger of whom we read that they doe so hate man that they will expresse their hatred, to the very picture of a man, wheresoever they see it. Sixtly and lastly, They love not God, be∣cause [ 6] they have no assurance of his love to them in Christ, and of the forgive∣nesse of their sinnes. We love him: (saith the Apostle, 1 Iohn 4.19.) because he loved us first. And it is no more possible there should be any true love in the heart of man towards God till then; then it is possible there should bee, heate in the pavement before the sunne in his strength, have showne upon it.

Now then to conclude this first part of my application; let no man bee too confident that he loveth the Lord, but let every one examine himselfe by these sixe arguments; and if thou find by them (as I dare say many of you may) that there is no love of God in thee but that thou bearest in thy breast such a cancke∣red and malicious heart against God; 1 Bewaile thine estate; 2 Thinke not so well of thy selfe as thou hast done; but loath, and abhorre thy selfe for it; 3 Admire the patience and goodnesse of God towards thee; 4 Let this drive thee to Christ who is our onely peace (as the Apostle calleth him, Ephes. 2.14) and who by his crosse hath slaine the enmity that was betweene God and us, as hee saith, verse 16. 5 Let This patience and bountifullnesse of his move thee to turne to him; and cry to him that is the God of love, 2 Cor. 13.11. that by that bles∣sed spirit of his which is the spirit of love, 2 Tim. 1.7. hee would give thee an

heart to love him; And if thou canst seeke to him this way, thou hast no cause to despaire, For he that commandeth us, Matth. 5.44, 45. Love your enemies, blesse them that curse you, &c. will (doubtlesse) love thee if in truth of heart thou desire to love him.

Lecture LXXIX. On Psalme 51.6. Ianuary 29. 1627.

[ 2] NOw it followeth that we proceed unto the second part of this application; and so unto the second grace whereof the right root of all true righteous∣nesse and goodnesse doth consist, namely a lively faith.

I told you the last day, that if God should move to every one of you particu∣larly that that was moved unto Peter, Iohn 21.15. (as who knoweth how soone it may be moved to us, either by the Lord himselfe when he shall wrestle with us, as he did with Iacob, Gen. ••2. or by Satan our adversary) there is ma∣ny a one among you, that doe unfeignedly love the Lord would make a very doubtfull and fearefull answer unto this question, because though you doe in∣deed love him, yet you doe not feele or perceive in your selves that you doe so. But you are ready (upon the hearing of the former Doctrine) to say. Have none upright hearts but such onely as doe love the Lord? Alas then I feare I am no better then an hypocrite, for I am exceedingly subject unto sla∣vish feare. I cannot thinke of death but I tremble; I cannot heare of any danger of an invasion or such like troubles, but I am ready to quake for feare; I cannot heare or see any great thunder or lightning but I am exceedingly di∣stempered with slavish feare. And can there be any true love of God in such a heart?

Now to these poore soules that object thus against themselves I have three things to say. 1. Thou maist have the true love of God in thy heart, though thou be subject unto these feares. 2. Thou hast in thee evident signes that thou hast the true love of God in thy heart, though thou bee so subject unto these feares. 3. Yet thou must strive against these feares and labour to rid thy heart of them.

[ 1] For the first, I say, It is possible for one that truly loveth the Lord and that hath an upright heart, to be much subject to these feares. This I will make evi∣dent to you 1 by some instances and examples that will make it plaine unto you, that it may be so; 2 by certaine reasons that will shew you, why it may be and is so. For examples we read Iob was subject to these feares, even be∣fore the time of his great affliction, while he enjoyed much prosperity and out∣ward peace. For whereas he saith of himselfe, Iob 3.26. that in those daies I was not in peace, neither had I rest, neither was I quiet, he telleth us in the for∣mer verse 25. that it was feare that did thus disquiet him. David also oft complaineth of this, Psal. 119.120. My flesh trembleth for feare of thee: and I am afraid of thy judgements. This may seeme to bee more then a child-like feare to offend God, that he could not see nor heare of any strange judgements of God but his flesh trembled at it, And Psal. ••••.4.••. My heart is ••ore pained within me (with what? with feare as appeareth by the next words) and the terrours of death are fallen upon me; fearefullnesse and trembling are come upon me, and horrour hath overwhelmed mee. What poore Christian is there in the world, can say more of his feares. And yet Heman the Prophet goeth fur∣ther, Psal. 88.15. While I suffer thy terrours I am distracted; and verse 16. Thy terrours have cut me off. As if he had said, For feare and terrour I know not what to doe, I have no use of my understanding, I am become even as a dead man. Take another example for this in the Apostle Paul who professeth of himselfe, 2 Cor. 7.5. that while he was in Macedonia he found no rest in his flesh, but that as he had fightings without (much opposition and trouble raised against

him by men) so he had terrours within. Certainely he was much subject to these feares we speake of. But what speake I of particular examples? this is the condition of most Christians, that at one time or other they are subject unto them. Yea they are more subject unto them a great deale then the lewdest men are, who have much more just cause to feare then they have; as wee see the trees that have life and sap in them are shaken too and fro with the winds, when those that are dry and dead are not moved at all but strand stone-still. In which respect the Lord speaking to them to whom the promises of the Gospell do belong, calleth them Esa. 35.4. such as are of a fearefull heart; and chideth them for this, Esa. 51.13. Thou hast feared continually every day, because of the fury of the oppressour.

Now if you would know the reasons why Gods most faithfull and upright-hearted seruants may be so subject to these feares, and why they are so, I find two principall causes of this.

First, Their owne weaknesse. When the Apostle speaketh of those feares [ 1] he was subject to among the Corinthians he imputeth them to his owne weak∣nesse. I was with you (saith he, 1 Cor. 2.3.) in weakenesse, and in feare and in much trembling. And there is a double weakenesse in the best of Gods ser∣vants, a naturall weakenesse, and a sinfull weakenesse; and so there is a natu∣rall feare, and a sinfull feare in them. Our blessed Saviour that had no sin in him yet when he was in the garden was sore afraid, and (being to pray) durst not be alone, but got three of his Disciples to be by him, yea charged them to keepe themselves awake too, as you shall find, Mar. 14.32—34. Through this na∣turall weakenesse it is, that the best man that is, may feele in himselfe some feare of death; and when he seriously thinketh of his appearing before God, or when the Lord doth by any extraordinary worke as thundring and lightning and earth-quakes &c. manifest unto him his glorious power, he cannot choose but feare, and tremble. I remembred God, and was troubled, saith the Prophet, Psal. 77.3. and that hath oft beene the case of many a good soule. When God shewed his glory in the delivering of the law by darknesse and tempest, by thunder and lightning, it is said by the Apostle, Heb. 12.21. that the sight was so terrible, that Moses himselfe said, I exceedingly feare and quake. Yea when Christ did shew his divine and glorious power even in goodnesse, by bringing such a multitude of fish to the net that it brake withall, it is said, Luk. 5.8, 9. that Peter was so astonished with feare that he fell downe at Iesus knees, saying, depart from me for I am a sinfull man O Lord. But besides this naturall weake∣nesse, there is a sinfull weakenesse also in the best of Gods children; even weak∣nesse of faith which maketh them subject not to naturall feares onely, but to sinfull feares also. There is much lacking in their faith as the Apostle said of the Thessalonians, 1 Thess. 3.10. And this is a chiefe cause of all their feares; Why are ye fearefull, ô ye of little faith, saith our Saviour to his Disciples, Mat. 8.16. pointing at the chiefe cause of all our feare. When are apt to doubt of Gods fa∣vour, and of the pardon of our sinnes; and who can choose but bee much dis∣quieted in his heart, with ••eare when he doubteth of Gods favour? When the Prophet complained, Psal. 88.15. While I suffer thy terrours I am distracted: he telleth us, verse 14. what was the cause of those terrours he felt in himselfe, Lord why castest thou off my soule? why hidest thou thy face from me? Hee could not be perswaded of Gods love, hee thought God had cast him of. And can you wonder then though his heart were full of terrour?

The second cause of these feares is the Lord himselfe. Certainely his holy [ 2] hand is to be acknowledged in this kinde of affliction, as well as in any other. These feares are therefore called the Lords terrours, Psal. 88.15. and 2 Cor. 5.11. because they come from him. And the Lord seeth it to bee good, and profitable many waies, for sundry of his servants to bee much exercised by

them. 1. This maketh them carefull by repentance to purge themselves from all their knowne sinnes. So the Lord speaketh of the feare which they that travell by sea are in, when they see the strange breaches which the whale by his rising doth make in the sea, Iob 4••.25. When he raiseth up himselfe, the mighty (and most stout hearted) are afraid, by reason of his breakings they purifie them∣selves. As wee see the mariners that carryed Ionah did, Ionah 1.5. The mariners were afraid and cryed every man to his God. Every one sought to make his peace with God in the best manner that he could. This effect wee know feare usually hath even in all men; but much more certainely in Gods children. 2. This keepeth them humble, fearefull to sinne, tractable and wil∣ling to obey God in all things. This is also a naturall effect of feare to abate the pride of mans heart, and to make it humble and tractible. Put them in feare, ô Lord: (saith David, Psal. 9.20.) that the nations may know themselves to bee but men. Certainely if the Lord should not now and then visit them with in∣ward terrours and gripes, there be many in the world would even forget them∣selves to be men. But this effect it hath in Gods children especially, O that there were such a heart in them, (saith the Lord of his people, Deut. 5.29.) that they would feare me, & keepe my commandements alwaies. As if he had said, Now they are fearefull to offend me in any thing, now they are willing to doe any thing I would have them; as they protested, verse 27. But when was that? Surely when by seeing the law delivered in that terrible manner, they were brought into a wonderfull feare. 3. Lastly, This prepareth them, and maketh them fit to receive comfort from God. Thus the Lord hath beene wont to prepare his servants, whom he meant to give most comfort unto. Before the Lord delive∣vered that large and comfortable promise unto Abram, Gen. 15.13—21. it is said verse 12. Loe an horrour of great darknesse fell upon him. Before Elijah could heare that still and small voice that spake so much comfort unto him, con∣cerning himselfe and the whole Church, the Lord first affrighted him with a great and strong wind that rent the mountaines and brake the rockes in pieces, and then by an earthquake, and after that by a fire, 1 King. 19.11, 12. hee deepely humbled him by feare and terrour first, that he might prepare and make him fit to receive that comfort. You see then, that this may bee the case of them that are most upright hearted, and such as truly love the Lord they may bee much subject to these feares. And this is the first thing I told you I had to say, for the comfort of such poore soules.

[ 2] The second is this, That it is not onely possible that thou maist love God un∣feignedly though thou be so subject to these terrours, but even while thou art in this case, thou hast evident signes in thee that thou dost so, and if thou couldst observe thine owne heart well, thou wouldst be able to discerne, that thou dost love God indeed. For

[ 1] First, Thou desirest Gods favour above all things in the world, and no crosse afflicteth thy heart so much as this, that thou thinkest thou hast lost it, thou canst not be assured of it, this is a certaine signe thou lovest him. When the Chur∣ches diligence in seeking after Christ when she had lost him is described, Cant. 2.1—4. she expresseth the cause that moved her so to seeke after him, by calling him him whom her soule loved; and this title she repeateth in every one of those verses. Certainely if her soule had not dearely loved him, she could not in that manner have sought after him. So that this griefe and trouble thy heart is in, because thou canst not be assured of Gods favour, argueth plainely that thou art sicke of love as the Church saith she was, Cant. 2.5. and 5.8. Thy love to God is the cause of thy sicknesse and griefe. O how happy a thing would it be, with many if they were sicke of this disease?

[ 2] Secondly, Thou darest not doe any thing that thou thinkest would offend God, but makest conscience to doe his will, therefore thou lovest God. Hee

that hath my commandements and keepeth them. (saith our Saviour, Ioh. 14.21.) is hee that loveth me. And 1 Iohn 5.3. This is the love of God, that we keepe his commandements; we could not els do it constantly nor conscionably.

Thirdly, When thou hast through infirmity done any thing to offend God, [ 3] thou grievest unfeignedly, and art troubled with it. This argueth that thou lo∣vest the Lord. It was love that made Mary Magdalen to weepe so abundant∣ly for her sinnes, as our Saviour testifieth of her, Luke 7.47. And this was the onely thing whereby Peter did expresse that though he ha•• so shamefully de∣nied Christ, yet he loved him above all things; when he had so offended, hee went out and wept bitterly, Mat. 26.75.

Fourthly, Thou lovest the Word and ordinances of God and the sincerity [ 4] of his worship. Therefore thou lovest God. For the Lord calleth them that keepe the second commandement (specially and above all others) such as love him, Exod. 20.6. And David professing himself▪ Psal. 119 132. to be one of those that did love Gods name; declareth it by no argument so much as by this throughout that Psalme, even by that love hee bare unto, and that delight hee tooke in the Word of God.

Fiftly, thou lovest the children of God, even because of the goodnesse thou [ 5] seest in them; therefore thou lovest God. If we love one another (saith the Apostle, 1 Iohn 4.12.) God dwelleth in us, and his love is perfected in us. As if he had said, That is a signe of a sound and perfect love of God. So Christ will acknowledge at the last day that the love that was shewed to the least of his brethren, was shewed unto him, Matth. 25.40. If thou lovest the brethren thou lovest the Lord.

Sixtly and lastly, Thou dost unfeignedly desire to love the Lord and strivest [ 6] against these feares that trouble thee, and wouldst faine doe God service out of love, and not out of feare. Therefore thou lovest him. For even as hee that doth unfeignedly desire to feare God, doth feare God, Neh. 1.11. And hee that mourneth for his infidelity and striveth against it, hath true faith; as it ap∣peareth in that example of the poore man mentioned, Mar. 9.24. So hath hee the true love of God in his heart, that doth unfeignedly desire to love the Lord.

But how can this be, will you say? Could I be so afrraid of God as I am, if I did truly love him? Is it possible for a man to be so afraid of him, whom hee doth love? Doth not the Apostle say, 1 Iohn 4.18. That there is no feare in love, but perfect love casteth out feare.

I answer, 1. It is true that in love there is no such feare, nothing is more contrary unto the nature of love, then these feares are. But in the person that hath true love these feares may be. As though there is no infidelity or doubting of Gods favour in faith (nothing more contrary unto faith then doubting and infidelity) yet in the person of a true beleever there may be much infidelity, as we have heard out of Mar. 9.24. 2. Perfect love will cast out all these feares; and the perfecter our love to God is, the more it will cast out these feares and deliver us from them. But the love of the best of Gods servants is imperfect and will be till we come to heaven; for there and there onely are the spirits of just men made perfect, as the Apostle speaketh, Heb. 12.23.

The third and last thing I have to say unto these poore soules that are so much [ 3] disquieted with feare is this, They must strive against these feares and labour to rid their hearts of them; as David did, Psal. 56.3. What time I am afraid, I will trust in thee. For 1 A trembling heart is in it selfe a judgement of God, and part of that curse that God hath threatned in his law against sinne; as you shall find Deut. 28.65. And Iob 18.11. Terrours shall make him afraid on eve∣ry side. Yea it is the greatest tormentour of the heart, and enemy to the peace and tranquillity of it, that can be. Feare hath torment, saith the Apostle, 1 Iohn

4.18. He that is afraid to die must needs live in continuall and extreame bon∣dage, as the Apostle speaketh, Heb. 2.15. 2. It is not onely a judgement but a sinne also. For it is oft forbidden and condemned in the Word, Esa 8.12. Feare not their feare, nor be afraid. And Matth. 8.26. Why are ye fearefull, ô ye of little faith? Yea it is a cause of many other sinnes. The feare of man bringeth a snare, saith Solomon, Pro. 29.25. 1. It maketh a man apt to hide himselfe from God and run away from him. I was afraid (saith Adam, Gen. 3.10.) because I was naked, and I hid my selfe. 2. It maketh a man unprofita∣ble and heartlesse to every good duty. I was afraid (saith the unprofitable ser∣vant, Matth. 25.25.) and went, and hid thy talent in the earth. 3. It keepeth a man from loving God as he should. The more servile feare of God is in the heart, the lesse love of God must needs be in it. These are so contrary that they doe mutually diminish and expell one another as the Apostle hath taught us, 1 Iohn 4.18.

All this is true will you say, but by what meanes may I rid my heart of this servile feare?

I answer, These be the meanes.

[ 1] First, Consider wherein thou hast offended him, and seeke peace with him, seeke his favour, seeing thou canst not flee nor hide thy selfe from him. It is the course Solomon would have us take when a great man is offended with us, Eccle. 8.3. Be not hasty to goe out of his sight. It is good for me (saith David, Psal. 73.28.) to draw neare unto God; to get within him, when he is most angry, and to fall downe at his feet. If thou returne to the Almighty (saith Eliphaz, Ioh 22.23.26.) then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.

[ 2] Secondly, Nourish in thy heart a child-like feare to offend God and it will banish out of it, these slavish feares. Feare not their feare, nor be afraid (saith the Lord, Esa. 8.12, 13) Alas how should wee helpe that, might they say? He answereth. Sanctifie the Lord of ••osts himselfe, and let him be your feare, and let him be your dread. In the feare of the Lord (saith Solomon, Pro. 14.26.) is strong confidence.

[ 3] Thirdly, Pray earnestly unto God against these feares. This was Davids practise, Psal. 34.4. I sought the Lord and he heard me, and delivered me from all my feares, Pray as Ier. 17.17. Be not thou a terrour unto me, thou art my hope in the day of evill. As if he had said. If I be afraid of thee, what hope can I have in the evill day.

[ 4] Fourthly, Frequent Gods Sanctuary, and in his ordinances there behold oft, and meditate of the beauty of the Lord, how amiable he is, and worthy to be loved. 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 daies of my life, to behold the beauty of the Lord, saith David, Psal. 27.4.

[ 5] Fiftly, Seeke assurance by faith, that Christ is thine; and give thy selfe no rest till thou canst be able to say as Psal. 48.14. This God is my God for ever and ever, he will be my guide even unto death. In him (saith the Apostle, Ephes. 3.12.) wee have boldnesse, and accesse with confidence by faith in him.

[ 6] Sixtly and lastly, Acquaint thy selfe with the promises God hath so oft made his people to free them from these feares, Iob 11.15. Thou shalt lift up thy face without spot, yea thou shalt be steadfast, and shalt not feare. Psal. 112.7, 8. He shall not be afraid of evill ridings, his heart is fixed, his heart is established, he shall not be afraid. And Pro. 1.33. Who so hearkneth unto me shall dwelt safely, and shall be quiet from feare of evill. These and such promises thou shouldst by faith give un∣doubted credit unto; and apply them to thy selfe; and rest upon them; and make claime and challenge unto them. Remembring how able the Lord is to performe them, how faithfull also, and true of his word.

Lecture LXXX. On Psalme 51.6. February 5. 1627.

IT followeth now that we proceed unto the second grace whereof the right root of all true righteousnesse, and goodnesse doth consist; and that is a live∣ly faith. The point then that we are now to learne is this

That all true love unto God, and (consequently) all true godlinesse and up∣rightnesse of heart, springeth from a lively faith even such a faith, as maketh knowne to a man Gods love to him in Christ, and maketh him able to receive Christ, and to rest upon him.

See the proofe of this in foure degrees. First, Without faith it is not possi∣ble [ 1] for a man to repent and forsake sinne in a right manner. Sin shall not have dominion over you (saith the Apostle, Rom. 6.14.) for ye are not under the law, but under grace. As if he had said, Till you be under grace, till by faith ye be assured of Gods gracious disposition towards you, sinne will have dominion over you, ye cannot helpe it, ye cannot avoid it. It is the bloud of Christ only (applied by faith) that purgeth the conscience from dead workes, as the Apostle teacheth, Heb. 9.14. Secondly, Without faith it is not possible for a man to [ 2] leade a godly life, or to do anything that may please God, Heb. 1••.6. Without saith it is impossible to please God. The life that I now live (saith the Apostle, Gal. 2.20. that is, my spirituall life) I live by the faith of the sonne of God. Thirdly, [ 3] Without faith it is not possible for a man to have an honest, and upright heart, all he doth will be in hypocrisie till he have a lively faith. For it is faith that puri∣fieth the heart, Acts 15.9. and that sanctifieth it, Acts 26.••8. Fourthly and [ 4] lastly, Without a lively faith it is impossible to love the Lord. It is saith that worketh by love saith the Apostle, Gal. 5.6. As if he had said, faith is that that setteth love on working, that giveth life and motion unto it. This is that which the Apostle also teacheth, 1 Tim. 1.5. The end of the commandement is love out of a pure heart, and a good conscience, and faith unfeigned. As if he had said, The true love of God (which is the very end and perfection, the fulfilling of every commandement of God; which maketh us able to keepe the comman∣dements and to account them no burden, nothing grievous to us, which giveth the price and valew in Gods sight to all our obedience) springeth from a pure and upright heart, and that from a good conscience, and that from faith, yea from faith unfeigned. So that is the maine root of all. The reasons hereof are two.

First, Because faith is the onely thing that knitteth us to Christ and maketh him ours. Christ dwelleth in our hearts by saith, Ephes. 3.17. And till we bee knit to him and he be made ours there can be no goodnesse in us. Of his fullnesse have we all received, Ioh. 1.16. Without me ye can do nothing, saith our Saviour, Iohn 15.4.

Secondly, Because faith, and faith onely maketh knowne to us that love of God, as is effectuall to to breed in us a true love unto God. It is an old and true proverbe (and the truth of it is not so certaine in any case as in this) magnes omoris amor, Love is of an attractive nature, like the load-stone, to draw love unto it. We love God (saith the Apostle, 1 Iohn 4.19.) because he loved us first. We can never love him, till we be first perswaded of his love to us. When the Sun in his full strength & heate hath shined much upon it, the stony pavement it self will reflect, and send up an heate towards the sunne, yea a greater heate then ei∣ther the softer earth, or the aire will: but till the sun hath shined, and shined much upon it, it can send up no heate nor have any in it at all. And even so it is with our cold and stony hearts, when the knowledge and sense of Gods love hath warmed them, then will they reflect love to God againe, but till then they cannot. But to handle this second reason more plainely, and profitably two

things are to be observed, which I will distinctly speake of. 1. Nothing but a lively faith can so assure us of Gods love to us, as to kindle in our hearts a true [ 1] love to God. 2. A lively faith is able to doe this.

For the first. It may bee objected, that a man may bee sufficiently perswa∣ded of Gods love to him, though hee have not a lively faith. For, 1 Ex∣perience doth now, and in all ages hath proved, that many a most wicked man that is utterly void of true faith, is fully perswaded that God loveth him, and glorieth in nothing more then in that. Hee maketh his boast of God, as the Apo∣stle speaketh of the wicked Iewes, Rom. 2.17. The Lord speaking of some that did both in word and deed, commit as much wickednes as they were able, Ier. 3.5. yet saith of them, ver 4. that these men would cry unto him, My God, thou art the guide of my youth. And our Saviour saith, that those cursed Iewes, of whom hee pronounceth that the devill was their father. Iohn 8.44. yet were themselves fully perswaded of Gods fatherly love unto them, and could say of themselves, verse 41, Wee have one father, even God. And what child of God know you upon earth, that hath this word (I thanke my God) so much in his mouth, as many a most wicked man hath? 2 A man that hath no faith, may yet have just cause to bee perswaded of Gods love towards him, for God doth indeed love him, and sheweth it many wayes that hee doth love him. The Lord is good to all (saith David, Ps. 145.9.) and his tender mercies are over all his works. He is kind to the unthankefull, and to the evill, saith our Saviour, Luke 6.25. Loe hee is good and kind, and tenderly mercifull unto all, even unto the worst men. And upon whom doth not his light arise? saith Bildad, Iob 25.3. What man is there in the world that hath not sensible and comfor∣table experience of Gods love every day? And why should not all men then be perswaded that God loveth them?

[ 1] Now to this objection, I have foure things to answer.

First. It is very true, that even these outward, and common favours of God, that all men enjoy, are evident testimonies of Gods love and goodnesse, In that hee giveth life and health, and seasonable times; in that hee causeth us to pros∣per, yea, in that hee feedeth us, and cloatheth us, it is a signe hee loveth us. God loveth the stranger (saith Moses, Deutere. 10.18.) in giving him food and raiment.

[ 2] Secondly. To them that are in Christ, these temporall and common favours of God, are signes and pledges of his speciall love; even by them the faithfull are confirmed in the assurance of his eternall love. When Iacob saw that God had changed Esaus heart so, that he looked, and spake kindly to him, hee saw Gods face, and loving countenance toward him, even in that. I have seene thy face (saith hee Genes. 33.10.) as though I had seene the face of God. By this I know (saith David, Psal. 41.11.) that thou favourest me because mine enemy doth not triumph over me.

[ 3] Thirdly. These common favours and fruits of Gods love, may worke in all men (even in them that have no faith) a kind of love unto God, a common, and an ordinary, and a superficiall love.

[ 4] But then I say fourthly. A sound and true love to God can never bee wrought in any mans heart (that hath not faith) by these outward and tem∣porall blessings of God, nor by any knowledge hee can have by them, of Gods love to him. The unsoundnesse of that love that is wrought in men towards God, by these common favours of his, will appeare in three points.

[ 1] First. It is but a mercenary love, they love the gifts of God, rather then the Lord himselfe; and when God giveth over giving to them, they give over lo∣ving of him. This is like the love that harlots beare to their lovers. When the Prodigall had to give, and spend upon those harlots upon whom it is sayd

hee wi••t••d his goods, Luke 15.30. no doubt but they shewed a great deale of kindnesse unto him, but when hee could give them no more, their love was at an end Satan knew well, that this is the love of most men unto God, though hee falsely and maliciously charged Iob with it, Iob 1.10, 11. While God m••••••th in hedge about them, and about all that they have, while hee blesseth the worke of their hands, and their substance is increased, they will love the Lord, but let th•• Lord put forth his hand, and touch all that they have, they will be rea∣dy to curse him to his face. Whereas hee that soundly and truly loveth the Lord, loveth him for himselfe, and those perfections, and excellencies that are in him, and not for his gifts, nor for his owne advantage onely. Hee loveth him as a good child doth his parents (1 Tim. 5 4) though they bee poore, and have nothing to give him. And as Paul declaring the truth of his love to the Corinthians professeth, 2 Cor. 12.14. hee sought not theirs, but them; so doth hee that truly loveth the Lord desire to enjoy him and his favour, more then hee doth desire any of Gods blessings, any thing that the Lord can doe for him. His soule saith unto God, as David did, Psal. 119.57. Thou art my portion ô Lord. If I have thee, I have enough, I desire no more. There are many will say (saith David, Psalm. 4.6, 7.) who will shew us any good? Gods goods and benefits every man desireth, every man is enamored with But Lord (saith hee) lift up the light of thy countenance upon us. As if hee had said; Wee have enough if wee have thee and thy favour. And so speaketh hee also, Psalm. 73.25. There is nothing upon earth that I desire besides thee. And from hence also it commeth, that as hee that truly and intirely loveth any man, will love him at all times, even then, when his friend doth not, nor can requite his love, yea, therein principally the truth of his love appeareth, as So∣lomon saith, Prov. 17.17. A friend loveth at all times, and a brother is borne for adversity. And as our Saviour teacheth us, that no man hath any true charity in him towards his neighbour, that loveth him onely while hee dealeth kindly with him, but ca•• love no man that hath dealt unkindly with him, or done him wrong. If you doe good to them that doe good to you (saith he Luk. 6.33) what thankes h••••e you? for sinners also will doe so much: So hee that truly lo∣veth the Lord, will love him at all times, even when hee with-holdeth his hand, and with-draweth his bounty when he carrieth himselfe towards him, even as if he were his enemy. Though he slay me (saith Iob 13▪ 15.) yet will ••trust in him; which he could never have done, if he had not loved him.

Secondly. The love that is bred in men towards God, by his temporall [ 2] blessings without faith, is no sound or true love, because there bee many o∣ther things that all such men love as much, or more then God. He that loveth father or mother, more then mee (saith our Saviour, Matth. 10.37. hee that to please them dare offend mee) hee that loveth sunne, or daughter more then mee, (hee that to scrap•• and provide for them, dare sinne against mee; or through fondnesse (like Ely) can beare with any profanenesse, or lewdnesse in them) is not worthy of me; his love is of no worth at all in my account. If a man bee a lover of pleasures, more then a lover of God, as the Apostle telleth us, 2 Tim. 3.4. many in these last dayes shall be; if a man love any lust of his better then God, and rather then hee will forsake it, he will adventure the loste of Gods favour, certainely hee hath no true love of God in him. Hee that truly loveth God, giveth him the highest seate in his heart, loveth him more then any thing else in the world, and can say with Paul, Phil. ••.8. For Christ I have suffered (that is, in will and affection) the losse of all things, and doe count them but dung, that I may win Christ. And this Christ required in Peters love, Iohn 21.15. he saith not onely Simon thou sonne of Ionas, lovest thou me? (that had not beene enough to prove his love true and sincere) but lovest thou mee more then these? then

thy nets, then thy fish, then thy friends that are here about thee. And though Peter (in the depth of his humilitie) saith nothing in his answer to that terme of comparison, yet is it evident by Christs question, that he knew his love was so unfeined towards him, that there was nothing in the world that he loved more, or so much as him.

[ 3] Thirdly and lastly. The love that is bred in men towards God by that gene∣rall bounty and goodnesse that all men tast of, is no true love, because it hath no force and strength to restraine them from sinne, and draw them unto obedience. The Apostle speaking of a commandement that hath some difficultie in it; that is, the parting with our goods for the reliefe of our brother, whom wee see in necessitie, saith of him that sticketh at this, 1 Ioh 3.17. How dwelleth the love of God in him? And thereupon inferreth in the next words, verse 18. My little children, let us not love (he meaneth, let us not love God) in word, nor in tongue, but in deed, and in truth. As if hee had said, no man doth love God in deed, and in truth, if his love to God will not make him willing to doe any thing that hee would have him to doe, and that may please him. True love we know, is a most forcible thing to make one serviceable, and willing to doe any thing for such as they love. What paines will the mother take, what offices will shee performe to her little infant? yea, how wil••ingly and cheerefully? The seven yeeres wherein Iacob did service to Laban, a very hard master, see∣med to him but a very few d••yes (saith Moses, Genes. 29.20.) because hee loved Rachel. And surely our love to God is no lesse forcible this way, if it be true, it will make us willing to obey him, even in his hardest commandements. Of this her love to God, it is that the Church speaketh when shee saith, Cant. 8.6. Love is strong (and irresistable) as death. And this is that which the Apostle meaneth, 1 Iohn 5.3, 4. This is the love of God, that we keepe his commande∣ments, and his commandements are not grievous. As if hee had said, the love of God will make us carefull to keepe Gods commandements, yea it will make those commandements easie to us, that are most crosse to our nature, they will bee nothing grievous to us, if we love the Lord. And thus have I finished the first point I propounded, Nothing but faith can so assure us of Gods love to us, as may kindle in our hearts a true love to God.

The second followeth. A lively faith is able to do this. Faith assureth us of such a love that God hath borne to us, so speciall, so marvellous a love, above that that hee hath done to the greatest part of the world, as wee cannot choose but love him againe, and love him unfeinedly, that is, love him for himselfe, love him better then any thing else, love him so, as wee can bee content to goe through thicke and thin to please him. Observe the proofe of this in three degrees.

[ 1] First. There is a marvellous love of God, that far surpasseth all other of his lo∣ves. If you aske me wherin God hath declared this his speciall and marvellous love to his people. I answer, in giving them his only Son to ransome them from hell, and to purchase heaven for them. Herein is love (saith the Apostle, 1 Iohn 4.10.) that God loved us, and sent his sonne to bee the propitiation for our sinnes. And Rom. 5.8. God commendeth his love towards us in this, that while wee were yet sinners, Christ dyed for us. This was a marvellous love of God, all the fruits of Gods favour that worldlings doe enjoy, are but shels and husks in comparison of this.

[ 2] Secondly. Whereas this love of God is not alike to all men, but peculiar to a few in comparison. Feare not little flocke (saith our Saviour, Luke 12.32.) Wheras God in sending his son, had not such respect to the greatest part of the world, I pray not for the world, saith Christ. Iohn 17.9. Faith assureth every true beleever, that this wonderfull love of God belongeth to him. That God in spe∣ciall love to him, sent his Sonne to doe and endure all that hee did. It maketh

him able to say with the Apostle, Galat. 2.20. Hee loved me, and gave himselfe for me. And with David, Ps. 31.21. Blessed bee the Lord, for he hath shewed me his marvellous kindnesse. He hath made me able to see that this marvellous love of his belongeth to me.

Thirdly and lastly. When the heart of a man is once by faith assured, that [ 3] God hath so loved him, as to send his Sonne to dye for him, this must needs breed in him a love unfeined unto God, and care to please him; and proportio∣nable to the assurance wee have of this love of God, shall our love to God bee. Mary Magdalene because shee knew by faith, that Gods love to her had beene so aboundant, as to forgive her so many sinnes, therefore did shee love Christ aboundantly, Luk 7.47. Thus David professeth of himselfe, Psal. 116.1. I love the Lord, because he hath heard my voice, and my supplications. And what was the prayer that he had made? for hearing of which hee did so love the Lord? He telleth us ver 3.4. The sorrowes of death compassed me, and the pains of hell got hold upon me, I found trouble and sorrow, then called I upon the name of the Lord. Hee was in anguish of conscience, and feare of damnation, and God (upon his prayer) spake peace to his heart, and assured him of his favour in Christ, therefore did hee so love the Lord. Therefore the Apostle praying for the Ephesians 3.17—19. that they might bee rooted, and grounded in love (to God he meaneth, and to men for his sake) hee desireth to that end that God would make them able fully to comprehend, and know in all the dimensions of it, the love of Christ that passeth knowledge. As if hee should say, If men did well know this love of God to us in Christ, they could not choose but be so settled, and rooted in love to God, as nothing could bee able to draw their hearts from him.

Lecture LXXXI. On Psalme 51.6. Febru. 19. 1627.

LET us now apply this that wee have heard to our selves. And that that I will say for the application of this point shall bee by way of exhortation onely; even to stirre up, and perswade my selfe, and every one of you, not to rest contented with the fruits of Gods common and generall love, bee not sa∣tisfied in thy selfe, till thou be assured by faith, that God loveth thee with his speciall and particular love, that thou art one of the world of Gods Elect, whom God so loved, that hee gave his onely begotten sonne for thee, that thou beleeving in him, mightest not perish, but have life everlasting; as our Saviour speaketh, Iohn 3.16. That God so loveth thee, that hee spared not his owne sonne, but delivered him up for thee; as Rom. 8.32. Till thou canst say with Paul, Gal. 2.20. Christ Iesus the Sonne of God loved mee, and gave himselfe for mee. And with Iohn, Revel. 1.5. Hee loved us, and washed us from our sinnes in his owne blood. Till thou bee assured that God loveth thee, with this more then common, with this marvellous love, nothing should content thee, but thou shouldst still cry with David, Psal. 17.7. Shew me thy marvellous loving kind∣nesse; make mee able to see and know that thou lovest me with this marvellous love. And 106.4. Remember me ô Lord, with the favour that thou bearest to thy people; ò visit mee with thy salvation. To bee beloved of God with that love that hee beareth to strangers, or to his hired servants, should not con∣tent us, but that love onely that hee beareth to his owne people, to his deare children. None of his gifts should satisfie us without his salvation, those good things that accompany salvation, but wee should still cry, ô visit mee with thy salvation; as if hee had sayd, give mee a comfortable sense and assurance of that. It is said of the faithfull Bereans, Acts 17.11. that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 better borne and bred, more noble then others. And as those that are nobly borne, aspire after higher estates, and conditions of life then other men

doe, they scorne to live upon a base, and mechanicall trade. So saith our Sa∣viour, Matth. 6.31—33. that all wee that are his Disciples should doe. After all these things (saith hee, that is meat, and drinke, and clothes) doe the Gentiles (that are borne to no better hope) seeke (that is, onely or chiefely) but seeke ye first the kingdome of God, and his righteousnesse. And certainely, if wee bee borne of God, wee shall not bee so base minded as other men are; but find in our selves, such high and generous spirits, as nothing but the reward of the inheritance, as the Apostle calleth it, Colos. 3.24. nothing but the king∣dome of heaven will content us. And thus are all they that shall bee saved described, Rom. 2.7. They seeke for glory, and honour, and immortality. And this is that Holy ambition, that I desire to stirre up in my selfe, and in every one of you, that wee would strive to bring our hearts to this; that wee may bee able to say, life is sweete, and a good blessing of God, and so is health, and so is peace, and so is a plentifull estate, and so is credite, and so is mirth; but all these things are nothing unto mee, without the assurance of Gods speciall love unto mee in Christ. Rejoyce not in this, that the spirits are subject un∣to you (saith our Saviour to his Disciples, Luke 10.20. and yet that was a great and a rare gift of God) but rather rejoyce, because your names are written in heaven. That even as Absalom 2 Sam. 14.32. thought it nothing to bee restored from his banishment, and to bee admitted to live in Ierusa∣lem, unlesse hee might see the Kings face; so should we esteeme all other comforts and contentments whatsoever, as nothing, unlesse wee may see the light of Gods countenance, see him looke cheerefully upon us, and shew himselfe to bee reconciled unto us. This is that, that David pre∣ferred before all the World. Psalm 4.6. Many say, who will shew us any good (who will shew us how wee may get wealth, and credite, and pleasure, and such things) but (As if hee should say, but I am not of their mind) Lord, lift up the light of thy countenance upon us; upon mee, and upon thy people, this is all in all unto mee. This, this is that I desire, to perswade you unto, to get assurance that God loveth you with this spe∣ciall love. Get assurance of it I say unto your selves, Make your casting and election sure, saith the Apostle, 2 Peter 1.10. Content not your selves with an uncertaine hope in this case, but seeke to bee sure of this. Yea, hee that is most sure of this, let him seeke to bee more sure still, as the Church doth, Canticles 1.2. Let him kisse mee with the kisses of his mouth; as if shee had sayd, Let him still give mee more evidences of his love; for thy love is better then wine.

Now for the better enforcing of this exhortation. 1. I will give you some motives that may provoke you to seeke this assurance of the speciall love of God. 2. I will shew you the meanes how you may attaine unto it.

Wee have all need of motives, yea of strong motives, to perswade us (a strange thing to consider of) to seeke Gods favour, to seeke assurance that hee loveth us. For, 1. The most men are like the prodigall, of whom wee read, Luke 15.16, 17. who so long as hee could have enough to fill his belly, though it were but the huskes that the swine fed on, never thought of his father, nor sought for his favour. And like profane Esau that despised his birthright. Genesis 25.34. If God will but love them so farre, as to let them live in wealth, and peace, and credit, and mirth heere, his speciall love, that reacheth to the forgivenesse of their sinnes, and life everlasting, they care not for, they seeke not after. 2. Many that are possessed with the spirit of bondage, and often vexed with terrible doubts and feares, about this matter, yet never seeke for this certainty, 3. Many that thinke they have faith, con∣tent themselves with an uncertaine opinion, and wavering hope of Gods favour and never seeke to make this certaine unto themselves.

Hearken therefore unto sixe Motives I will give you out of Gods word to stirre you up to this.

First. This love of God, is an everlasting love, I have loved thee (saith God to his people, to his elect in Christ, Ier. 31.3) with an everlasting love. And of Christs love, the Evangelist saith, Ioh. 13.1. Having loved his owne (that is, such as his father gave him, such as beleeved in him) unto the end he loved them, I am per∣swaded (saith the Apostle, Rom. 8.38, 39.) that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Iesus our Lord. Then get once the assurance of this love of God in Christ, and thou maist bee certaine thou shalt never loose it. Thy assurance of it, I grant thou mayest loose for a time, through thy owne folly, but this love of God canst thou never loose, if ever thou hadst it. The Moone is subject to change, and so are all things that are under it; but the Sunne (though through the interposition of somewhat betweene it and us, it doe not alwayes shine upon us) yet doth it never change. So though our sinnes may raise up a thicke cloud (as the Prophet speaketh, Esay 44 22.) betweene the Lord and us, that keepeth the light of his countenance from shining upon us, yet is there in this father of lights (as the Apostle saith, Iames 1.17.) no variablenesse at all, nor so much as a shadow of turning, or changing his affection towards us. This is a love therefore worth the having, worth the seeking, even the seeking to bee sure of it. This property of Gods love, hath made Gods people highly to esteeme of it. O give thanks to the Lord (saith David, Psalm. 118.1) for he is good; because his mercy endu∣reth for ever. Yea, see how the Prophet followeth this, and insisteth upon it, verse 2.4. This speciall love of God to us in Christ, is called, Esa. 55.3. The sure mercies of David. All the other mercies of God, and fruits of his love with∣out Christ (which yet men so much dote upon) are transitory, and such as wee can have no certainty of; these only are sure mercies, this only is an everlasting and unchangeable love.

Secondly. This would free the heart from those feares that doe so vex and torment us, if wee were once sure of this speciall love of God to us. That even as when Christ was come into the ship, where his Disciples were, Marke 6 5••. the wind ceased presently, and there was a ••alme; so will it bee with thy heart, get Christ once into it, and it will bee quiet. So David professeth, that when he had seene the light of Gods countenance, and rejoyced in it, Psalme 4 8. I will both lay mee downe in peace, and sleepe, saith he. And indeed, what need wee to feare, if wee have Gods favour? If God bee for us, (saith Paul, Rom. 8.31.) who can bee against us? To hurt us hee meaneth. The Lord is my light and my salvation (saith David, Psalme 27.1.) whom shall I feare? And 49.5. Wherefore should I feare in the dayes of evill: when the iniquitie of my heeles shall compasse mee about? Why David what ma∣keth thee so secure in the midst of danger? Hee telleth you verse 15. God will redeeme my soule from the power of the grave, for hee shall re∣ceive mee. On the other side, hee that doubteth of Gods love to him in Christ, must needes bee vexed with continuall feares, feare of death, and feare of troubles. It is Christ only (saith the Apostle, Heb. 2.15.) that delivereth them, who through the feare of death, were all their life time sub∣ject to bondage.

Thirdly, This bringeth with it unto us all good things. Seeke ye first the king∣dome of God, and his righteousnesse (saith our Saviour, Matth. 6.33. As if he had said, Make your salvation sure, make this sure unto your selves that God is reconciled unto you, that you are in his favour) and all these things, shall be ad∣ded unto you. O that men could beleeve Christ in this, that this is the best way

to be certaine of all earthly comforts, so farre as they shall bee good for us. He that spared not his own son (saith the Apostle, Rom. 8.32.) but delivered him up for us all; how shall he not with him also freely give us all things? Yea this sweetneth all Gods blessings to us, and giveth a pleasant relish unto them, when we can tast in them, Gods love unto us in Christ. When Iob speaketh, Iob 29.1—7. of the comfort he tooke in all Gods blessings, in the time of his pro∣sperity, in his children and riches, in that honour and esteeme God gave him among all men; he giveth this for the reason of it, verse 3. His candle (his light, the comfortable assurance of his savour) shined upon my head. Yea this will not onely susteine and keepe us from fainting in times of common trou∣ble and calamity as Iob saith there, Iob 29.3. By his light I walked through dark∣nesse; While the light of his countenance shined upon me I could walke cheere∣fully in the darkest, and saddest times; But it will also sweeten the bitterest af∣flictions that can befall our selves in particular, when we know they are but the chastisements of our father, that loveth us dearely though hee thus correct us. The cup which my father hath given me (saith our Saviour, Iohn 18.11.) shall I not drinke it? All hope of deliverance and comfort in danger and distresse groweth from the assurance of Gods favour. Vpon this David grounded his hope, Psal. 42.5. Why art thou cast downe ô my soule? &c. Hope thou in God, for I shall yet praise him, for the helpe of his countenance. To this he ascribeth all the deliverances the Church had received from the Lords right hand, Psalme 44.3. They got not the land in possession by their owne sword, neither did their own arme save them, but thy right hand and thine arme, and the light of thy counte∣nance, because thou hadst a favour unto them. The sting of death (saith the Apo∣stle, 1 Cor. 15.56. and if of death, then of all other afflictions sure) is sin; and if the sting of them be once gone, certainely there can be no deadly paine in them. And thus Christ comforteth a poore man that was sicke of a dead palsy (a di∣sease that dulleth the spirits and maketh the heart as heavie, as any disease can) Matth. 9.2. Sonne be of good cheere thy sinnes be forgiven thee. On the other side he that doubteth of Gods love to him in Christ, what comfort can hee have in life or in death, in prosperity or in adversity, specially if God shall be pleased to awaken his conscience? What sweetnesse can a man find in all his wealth or pleasure, or good cheere when it hath this bitter tang, and loose with it, that his heart shall say to him, I may be a vessell of wrath for all that. Alas Cain had as much as all this commeth to, and Esau and Dives who are all now firebrands in hell. Must not the joy that all such men seeme to take in their prosperity be such as the Apostle speaketh of, 2 Cor. 5.12. in the face onely, and not in the heart. And if this be their condition in their greatest pro∣sperity, then what comfort can they have in their affliction, and in their death thinke you? What is the hope of the hypocrite (saith Iob 27.8.) though he hath gained, when God taketh away his soule?

Fourthly, If we were once assured of Gods speciall love to us in Christ this would make us yeeld obedience unto God, and do his service, not grudgingly or as of necessity, but as out of love and willingly, and cheerefully. For a good man (a bountifull, a kind man, saith the Apostle, Rom. 5.7.) some will even dare to die. And if the goodnesse and bounty of a man have such force with us, that we thinke we can never do too much for him; will not the assurance of this marvellous bounty and goodnesse of God to us in Christ make us to say with David, Psal. 116.12. What shall I render unto the Lord, for all his be∣nefits towards me; what might I doe to please and honour him, that hath so dearely loved me? This will make us pray with boldnesse and zeale. O God thou art my God (saith David, Psal. 63.1.) early will I seeke thee. When our Saviour taught his Disciples (and in them us all) to pray, Matth. 6.9. he biddeth us begin thus, Our father which art in heaven; Till our hearts doe thus

conceive of God, that he is our father, that he loveth us with a fatherly love, we can never pray aright. We may say a prayer (and that is all that the most of us doe) but we can never pray with our hearts, till then. Therefore also the Apostle teacheth us, Rom. 8.15, 16. that the spirit that maketh us able to cry in our prayers unto God; that is, to pray fervently and earnestly is the spirit of adoption, that spirit which witnesseth with our spirits, that wee are the sonnes and daughters of God; that assureth us God is our father and maketh us able to call him father, yea to cry to him Abba father. And as this will make us able to pray with comfort; so will this also make us able to heare and reade and meditate in the Word with cheerefullnesse, and a good appetite. As new borne babes (saith the Apostle, 1 Pet. 2.2, 3.) desire the sincere milke of the Word; if so be that yee have tasted, that the Lord is gracious. This will make us keepe the Sabbaths even whole Sabbaths without wearisomenesse. Yee shall keepe every man my Sabbaths (saith the Lord, Levit. 19.3.) Why so? What may move us to doe this willingly and cheerefully? I am the Lord your God, saith he. In a word this will make us walke cheerefully in every duty of obe∣dience, in every way of God. Thy loving kindnesse is before mine eyes (saith David, Psal. 26.3.) therefore have I walked in thy truth. If wee would set that oftner before our eyes, meditate more seriously of that, certainely it would make all Gods waies more easie and pleasant to us, then they are. On the other side he that hath no assurance of Gods love in Christ, can never pray, or heare, or receive with any delight or comfort. Wouldst thou know the true cause why it is so irksome a thing for thee to pray, or to reade, or to heare, or to keepe the Sabbath, that thou sayest of all these duties in thy heart as they did, Mal. 1.13. O what a wearinesse is it? Certainely thou hast in thee an evill heart of unbeliefe; as the Apostle calleth it, Heb. 3.12. Thou art not assu∣red of Gods fatherly love to thee in Christ. Nor thou seekest not to be sure of it. Get more faith, and more assurance of Gods love, and it will seeme no bondage to thee to serve God, thou wilt finde ease and pleasure it.

Fiftly, This and this only will cure us of that stone that is in our hearts, and make them soft and fleshy, make us able kindly to mourne for offending God, by our sinnes. When God once maketh thee able by the spirit of grace, to see that Christ endured so much for thee, that thy sinnes pierced Christ so, then wilt thou bee able to mourne for thy sinnes (saith the Prophet, Zach. 12.10.) as a man would mourne for the losse of his onely sonne. When Mary was once assured by faith that her sinnes were forgiven, yea how many sinnes God had forgiven unto her, Luke 7.38.47. ô how she wept for her sinnes? If thou wert indeed assured of the forgivenesse of thy sinnes, and of Gods favour in Christ, thou couldst never thinke of thy sinnes, without griefe of heart. And if thou desirest to grow more soft hearted, labour to increase thy faith, and to get more assurance of this speciall love of God to thee in Christ.

Sixtly and lastly, As no grace can grow in thy heart till thou have faith; so as the measure of thy assurance of Gods love shall increase in thee, so shall every saving grace increase and abound in thy soule. Therefore the Apostle praying for the Ephesians, Ephes. 3.19. that God would make them able to know the love of Christ which passeth knowledge; he giveth this for the reason of it, that ye might be filled (saith he) with all the fullnesse of God.

And these are Motives strong enough (if God be pleased to work with them) to perswade our hearts to seek to be assured of Gods love in Christ, to make our calling and election sure. It followeth now I should shew you the Meanes how this may be attained; but those I must (I see) leave till the next day.

Lecture LXXXII. On Psalme 51.6. February 26. 1627.

NOw then there be five things, principally to be done by them, that would get, and preserve in themselves this assurance of Gods favour.

First, If thou desire to get assurance of Gods speciall love to thee in Christ, assurance that Christ is thine, assurance of thy salvation, thou must first settle this perswasion in thy heart, that it is possible to be attained. By harbouring this conceit in thy heart, that it is presumption for any man, to say he is sure of his salvation, I hope well, but it is not possible for me or any man to be sure of this, thou makest thy selfe uncapable of this comfortable assurance. Know therefore that though 1. It be a very difficult thing to get, and keepe this assu∣rance; 2. Few attaine unto it; 3. Though this assurance be not perfect in any while they live here, but they that have it best, have it with some mixture of doubting and unbeliefe; 4. They that have had it in the greatest measure have not had it at all times; Yet every true beleever may attaine unto it, if the fault be not in himselfe. ••or 1. God hath commanded the faithfull to make their calling and election sure, 2 Pet. 1.10. 2. God hath promised that he will cer∣tifie and assure his people of this, Ezek. 34.30. They shall know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God. 3. God hath given his people in all ages experience of the truth of this his promise in themselves, Rom. 8.15, 16. Ye have not received the spirit of bondage againe to feare (as if he should say once ye had it) but yee have received the spirit of adoption, whereby we cry, Abba father. This could not be without assurance of Gods favour; and this he saith not of himselfe one∣ly but of all the faithfull; of all Gods children, Gal. 4.6. Because ye are sonnes, God hat•• sent forth the spirit of his sonne into your hearts. This spirit witnesseth with our spirit•• (saith the Apostle, Rom. 8.16) that wee are the sonnes of God. We know (saith the Apostle, 1 Iohn 3.2. not of himselfe but of all Gods chil∣dren) that when Christ shall appeare we shall be like him. And againe, verse 14. We know we are translated from death to life. And againe, Chap 4.16. We have knowne and beleeved, the love that God hath to us. Nay I say more, It is not onely possible for thee if thou be Gods child to have this assurance of Gods love in some measure, but it is in some manner necessary thou shouldst have it, thou must get it, & the hope thou talkest of is to little purpose without it. Know ye not your owne selves (saith the Apostle, 2 Cor. 13.5.) how that Iesus Christ is in you, except ye be reprobates? that is, except ye be unsound and counterfait in the profession of the faith. His house we are (Heb. 3.6.) if we hold fast the confidence and the rejoycing of the hope firme unto the end. That hope that hath no confidence nor rejoycing in it is little worth. Hope must bee as an anker of the soule both sure, and stedfast; as the Apostle speaketh, Heb. 6.19. Well then, seeing we both may and must get this assurance it standeth us upon to enquire how and by what meanes we may get it. What is then next to bee done?

I answer, Secondly, We must bind our selves to a diligent, and consciona∣ble use of Gods ordinances, which he hath sanctified to be the meanes where∣by he will worke and increase all saving grace, and consequently this, in our hearts. I will instance but in three and that briefly too.

[ 1] First, There is great force in the Word to worke in our hearts not onely faith, Rom. 10.17. Faith commeth by hearing; but this blessed fruit of faith also, the assurance of Gods favour. The Scriptures were written to this end, to breed in us this assurance. These things have I written to you (1 Iohn 5.12.) that ye may know, that ye have eternall life. And 1.4. These things write we unto you, that your joy may be full, that you may have sound consolation in this assu∣rance.

And this is the maine end, that God ordained preaching for. So Za∣chary saith that Iohn the Baptist, was sent to that end, Luke 1.77. To give knowledge of salvation to his people, by the remission of their sinnes. When God had promised Esa. 57.18▪ that he would restore comfort to his Israel and to his mourners; he telleth us in the next words, verse 19. the meanes whereby he will doe it, I create the fruit of the lips; (my word in the speech and ministery of my servants, Mal. 2.7. The priests lips should keepe knowledge, and they should seeke the law at his mouth) peace, peace, to him that is farre off, and to him that is neere, saith the Lord, and I will heale him. God hath promised to worke by the ministery of his servants in the hearts of his people abundance of peace and comfort (which cannot be without assurance of his favour) and to heale them of all that anguish of heart, which the doubting of his favour did breed in them. And no maruell though the Word have this force to breed this assu∣rance, for therein are all the promises of God to be found, which are the ground and evidence upon which all true assurance of Gods favour is built. In God will I praise his word (saith David, Psal. 56.4.) in God have I put my trust, I will not feare what flesh can doe unto mee. All his comfort, all his assurance and confidence was grounded upon the Word.

The second ordinance of God that hath great force in it to breed in our [ 2] hearts this assurance of Gods favour and to preserve it in us, and to recover it when it is lost; is the conscionable use of the holy Sacrament. We reade of Gods people that had received the Passeover with good hearts, that had pre∣pared their hearts to seeke the Lord in that his ordinance (as Hez••kiah speaketh of them, 2 Chron. 30.19.) that they found marvellous comfort in it, verse 21. They kept the feast with great gladnesse. And verse 26. There was great joy in Ierusalem. And that Sacrament we know, was the same in substance with our Lords Supper. Certainely there is not more vertue in any ordinance of God, to confirme us in the comfortable assurance of Gods favour, then in this, if it be worthily received. For 1 Christ is no where so particularly offered and ap∣plied to us as in it, 1 Cor. 11.24. Take, eate, this is my body which was broken for you. 2 He is offered to us as meat and drinke to feede upon; and what is so neerely applyed to us and made ours, as our food, which is turned into our very substance and made one with us. 3 He is offered to us as bread and wine, which of all food hath most force to strengthen, and make glad our hearts, Psa. 104.15. 4 The Sacraments are ordained to be his seales to assure and con∣firme his covenant unto us; they are seales of the righteousnesse which is by faith, as the Apostle speaketh, Rom. 4.11.

The third and last ordinance of God, that hath great force to breed and pre∣serve [ 3] this assurance of Gods favour in our hearts, & to recover it when we have lost it, is prayer. Aske, and you shall receive, (saith our Saviour, Iohn 16.14.) that your joy may be full. This is one of the principall fruits of prayer, it bree∣deth full and sound joy in the heart; which necessarily presupposeth assurance of Gods favour. This course David oft tooke to recover his assurance and comfort and found great successe in it. When he made that prayer that is set downe, Psal. 6. he was in great anguish of minde, through the losse of the assurance of Gods favour, as appeareth verse 1—4. to recover his assurance he falleth to fervent prayer; and before he had ended his prayer, he was so filled with the assurance of Gods favour, that he bursteth forth into these patheticall expressions of his joy, verse 8, 9. The Lord hath heard the voice of my weeping, the Lord hath heard my supplications, the Lord will receive my prayer. And Psal. 31. when he had lost his assurance so farre that he said in his hast (verse 22.) hee was cast out of Gods sight; to recover it he betooke himselfe to prayer and prevailed so thereby, that he cryeth out, verse 21. Blessed be the Lord for he hath shewed me his marvellous kindnesse. As though hee had said, The Lord

hath given mee againe, a sweet and comfortable assurance of his favour. I do not deny but many (yea many of Gods owne children) may use all these three ordinances of God, that I have named unto you, and use them often too, read, and heare, and receive, and pray, and yet never attaine to this assurance of Gods fa∣vour by them. Alas; this will never be obtained without great diligence in the use of all meanes that God hath appointed. Give diligence (saith the A∣postle. 2 Pet. 1.10.) to make your calling and election sure; Yea verse 5. Give even all diligence thereunto. Alas; we do not in our hearing, receiving, pray∣ing, seeke or aime at this, to get assurance thereby, that wee are in Gods favour; or if we doe seeke it, yet use we no diligence in the use of these meanes, that we might obtaine that which we seeke in them.

But if wee cannot obtaine it by these meanes, there is a third thing to bee done. Seeke to bee more humbled in thy selfe, in the apprehension of thine owne wretchednes. Seeke the Lord and his favour, with an humbled soule. When Ieremy prophesieth of the comfort that Gods people should find, upon their earnest seeking of his favour, before the end of their captivitie, he speaketh thus of them, Ieremy 50.4. Going, and weeping, they shall goe and seeke the Lord their God. When we can lament after the Lord, as Israell did, 1 Sam. 7.2. mourne for the losse of his favour, and goe weeping to him to seeke the recovery of it, wee need not doubt of prevailing with him. God resisteth the proud (saith the Apostle Iames 4.6.) but hee giveth grace to the humble. Specially this grace of a comfortable assurance of his favour, hee useth not to give unto any, but unto the humbled soule. And thereupon the Apostle in∣ferreth verse 10. Humble your selves in the sight of the Lord, and hee shall lift you up. The want of sound humiliation, is the chiefe cause wee cannot attaine unto sound assurance of Gods favour. Never did any attaine unto any great measure of assurance of Gods favour, that had not first bin deeply humbled in themselves. Neither doth God use to give the spirit of adoption to his people, till hee have first given them the spirit of bondage, Rom. 8.15. God comforteth those that are cast downe, saith the Apostle, 2 Cor. 7.6. Therefore the day of humiliation, wherein Gods people did afflict their soules, is called the day of atonement, betweene God and them, Levit. 23.27, 28. Such God hath bound himselfe by promise, to speake peace unto. Blessed are they that mourne (saith our Saviour, Matth. 5.4) for they shall bee comforted. I will dwell with him (saith the Lord, Esay▪ 57.15.) that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For 1. then, and never till then, wee will in our judgements value and prize Gods favour in Christ, above all things in the world, and say with Da∣vid, Psal. 63.3. Thy loving kindnesse is better then life. Shew us the father (saith Philip to Christ, Iohn 14.8) and it sufficeth us. This hee spake indeed out of ignorance and curiositie, but thus speaketh the humbled soule advisedly. Let mee but see my heavenly father reconciled to mee in Christ, and the light of his countenance shining upon me, and I have enough, though I had nothing else in the world. And on the other side, the humbled soule doth say, that without this, though hee had all the world he hath nothing; but is ready to say with Paul, Phil. 3.8. I count all but as dung without Christ. ••. Then when we are soundly humbled, and never till then, wee will hunger and thirst after Christ, and desire Gods favour in him more earnestly and eagerly, then any thing in the world. It was the voice of an humbled soule that wee read, Psal. 42.1, ••. As the Hart panteth after the water brookes, so panteth my soule after thee, ô God, my soule thirsteth for God. And they that can thus thirst after Gods favour, shall be sure to obtaine the assurance of it. Blessed are they that hunger and thirst after righteousnesse (saith our Saviour, Matth. 5.6.) for they shall bee satisfied.

And what marvaile is it then, that there bee so few that attaine to this assurance, (alas) there bee few that prize it as they ought, few that thirst after it, because few that are soundly humbled in themselves for their sinnes.

Lecture LXXXIII. on Psalme 51.6. March. 4. 1627.

THE fourth thing that they must doe, that desire to get and preserve in themselves a comfortable assurance of Gods favour, is this, They must nourish in their hearts a constant care to please God in all their wayes, and a feare to offend him in anything. For 1. None but such can possibly get or keepe any true assurance of Gods favour. 2. All such shall certainely attaine unto it.

For the first. You may heare some wicked men glory much in the assurance [ 1] they have of their owne salvation, and pronounce peremptorily of many a servant of God, that all their profession is no better then hypocrisie, because they are so full of feares, and so doubtfull of their salvation. A wise man feareth (saith Solomon Prov. 14.16,) and departeth from evill (the godly mans doubts and feares keepe him from many a sin, that otherwise he should fall in∣to) but the foole rageth▪ and confident, hee sinneth outragiously, and yet is con∣fident. But this is but a vaine presumption, this can be no true assurance cer∣tainely. It is not possible for any man that wittingly liveth in any knowne sinne, to have any true assurance of his salvation, or of the favour of God. Let us draw neer•• (saith the Apostle, Heb. 10.22. with a true heart in full assu∣rance of faith (But how may a sinfull man attaine to this high priviledge to bee able to draw neere to God, with that boldnesse and full assurance of faith, that God beareth a fatherly love unto him? He telleth us that in the next words, alluding in his speech to the manner of such as did draw neere to God under the ceremoniall law) having our hearts sprinkled from an evill conscience, and our bodies washed with pure water. As if hee had said, without a man be both justi∣fied and delivered from the guilt of his sinnes by the bloud of Christ, and sancti∣fied and delivered from the dominion of sinne by the spirit of Christ, it is not possible for him to draw neere unto God, in full assurance of faith. Let the man that hath the strongest faith, and the most comfortable assurance of Gods love, once give himselfe liberty to commit any grosse sinne, and hee must needes loose his comfort and assurance of Gods love. Certainely our iniquities (as the Prophet speaketh, Esay 59.2) will separate betweene us and our God, and our sins will cause him to hide his face from us. See the proofe of this in Da∣vid. Who ever had more comfortable assurance of Gods favour, then hee sometimes had? The Lord is my light and my salvation (saith he, Psal. 27.1.) whom shall I feare? But when hee had once given liberty to himselfe to sinne against his conscience in the matter of Vriah, see how all his comfort in the assurance of his salvation and of Gods favour was quite lost. Restore to mee (saith hee, Psal. 51.1••.) the joy of thy salvation. But what speake I of grosse sinnes? Let a Christian but grow worldly and secure, let him but remit any thing of that watchfulnesse and care that was wont to bee in him to take heed to his wayes, of that feare to offend God in any thing, of his diligence to serve, and please the Lord, and his comfortable assurance of Gods favour will bee lost. See an example of this in the Church, the spouse of Christ. Cant. 5.2.6. It is said, verse 6. her beloved had withdrawne himselfe, and was gone; shee lost the comfortable assurance of his love. How lost she it? Not by any grosse sin, but meerely by her lazinesse, and wordly security, by that answer she gave him, verse 3. I have put off my ••••at, how shall I put it on? I have washed my feete, how shall I defile them? As if she had said, I am now at ease and quiet, and by

opening unto thee, by hearkning and yeelding unto thee in every thing, I should put my selfe to a great deale of trouble and labour, that I am now eased of. Thus lost shee her sweete assurance of Gods love then, and thus doth many a soule loose it at this day. That exhortation therefore that the Apostle giveth to the Hebrewes, 6.11. is necessary for every one of us. Wee desire that every one of you (saith he) shew the same diligence to the full assurance of hope unto the end. As if he had said, ye have good things in you now, & such as accompany sal∣vation, you have now much labour of love, yee have ministred unto the Saints, and yet do minister, but if you would have full assurance of your salvation, be diligent to doe so still, even unto the end; if you grow negligent and care∣lesse in these duties hereafter, this full assurance of salvation, you will certain∣ly loose? A full and well grounded assurance of our salvation and of the fa∣vour of God, will not bee gotten in a day or two; without good proofe and experience wee have had of the worke of Gods grace in us, it will never be gotten; And when we have gotten it, we may easily loose it againe, if either wee give liberty to our selves in knowne sinnes, or grow secure and carelesse in taking heed to our hearts and wayes.

[ 2] But secondly. On the other side, A constant care to please God in all our wayes, and a feare to offend him, will certainly bring to us a comfortable assu∣rance of Gods favour sooner or later, in one measure, and degree or other. See by how many promises the Lord hath bound himselfe to this. To him that ordereth his conversation aright (saith the Lord, Psalm. 50.13.) I will shew the salvation of God. As if the Lord should say, I will cause him to see and know that hee shall bee saved. So when David had said, Psalm. 85 8. God will speak peace unto his people, and to his Saints; God will speake peace to the heart of every godly man; hee addeth verse 9. Surely his salvation is nigh unto them that feare him. As if hee had said, Certainely it will not bee long before God give to every soule that truly feareth him, a comfortable assurance of his salva∣tion, though he doe delay it for a time, he will not doe it long. To you that feare my name (saith the Lord to his people, Matth 4.2) shall the sunne of righteousnesse arise, with healing in his wings. So that to every soule among you, that truly feareth God, I may boldly say; Though it bee night with thee yet, thou seest no light nor comfort, thou art continually disquieted with feares and doubts of thy salvation, yet certainly, the sunne of righteousnesse will arise upon thee with healing in his wings, thou shalt see the comfortable light of Gods countenance, and have a sweete and full assurance of his favour. Light is sowne for the righteous (as the Prophet speaketh, Psalme 97.11) and gladnesse for the upright in heart. Thou hast in thee the seed of comfort and assurance, and thou shalt surely see it spring, and tast of the fruit of it.

Fifthly, and lastly. If by all these meanes wee cannot get or recover the comfortable assurance of Gods favour, there is yet one thing more to bee done, one helpe more to bee used, that hath more force to doe us good this way then all the rest. Wee must by faith rest upon Christ, and cleave unto him.

But some may object and say, this is an absurd direction, to bid us rest upon Christ by faith, that so we may get assurance, For if I had faith, I know I should have assurance of Gods favour. For what is faith else, but a full perswasion, and stedfast assurance that Christ and all his merits belong to me, and my sins through him are pardoned. But alas, by this I know I have no faith, because I have no assurance of these things.

To such as object thus I answer. That they are much deceived in defining faith thus; and that this is a dangerous mistake, and such as hath bred much needlesse feare and trouble of mind in many a good soule. For the better un∣derstanding

therefore of this fift and last point three things must bee di∣stinctly considered. 1. That assurance of Gods favour is not of the essence, and being of true faith. 2. Wherein then the nature and essence of true faith consisteth. 3. That though true faith may be without this assurance, yet if it be put forth and exercised, it will certainely breed assurance sooner or later, in one degree or other.

For the first, That there may bee true saith where there is no assurance, [ 1] is evident in two examples to omit many more, that might bee produ∣ced. When David cryed out unto God, Psalme 22.1. Why hast thou forsaken mee? Why art thou so farre from helping mee, and from the words of my roaring? Doubtlesse hee wanted the assurance of Gods love and of his salvation. And yet even at that time, hee had true faith, or els hee could not have prayed as hee did and said My God, my God. So when the Prophet cryed, Psalme 88.14. Why castest thou off my soule? Why hidest thou thy face from me? his assurance was gone; yet if hee had not had true faith at that time, hee could not have prayed as hee did, verse 1. O God of my salvation, I have cried day and night before thee. So that assurance of Gods favour, and of the pardon of our sinnes is not faith it selfe, but onely a fruit of it, and such a fruit of this tree it is, as is not to bee found on it at all seasons. It is I say a fruit of faith, and such as none can attaine unto till first hee have faith. For 1. It is the spirit of adoption witnessing with our spirits that wee are the sonnes of God, Romanes 8.16. that breedeth this assurance in us; and that spirit wee cannot have, till first wee have faith, Galathians 4 6. Because yee are sonnes, God hath sent forth the spirit of his sonne, into your hearts. First wee must bee sonnes before wee can have this spirit; and wee must first have faith, before wee can bee the sonnes of God, Galathians 3.26. Yee are all the children of God by faith in Christ Iesus. And Iohn 1.12. So many as received him (even to them that beleeve on his name) to them hee gave power to become the sonnes of God. So Paul telleth the Ephesians 1.13. that they were sealed with the holy spirit of pro∣mise after they had beleeved in Christ. 2. Assurance of salvation is ever ac∣companied with peace of conscience and joy in the Holy Ghost. Now neither of these can bee in any heart till first it have true faith, they are the fruits and consequents of faith. Being justified by faith (saith the Apostle, Romanes 5.1—3.) wee have peace towards God, and rejoyce in the hope of the glory of God. And 15.13. The God of hope fill you with all joy and peace in beleeving.

Secondly, If you would know wherein then the essence and being [ 2] of true justifying faith consisteth, I answer, In foure acts of the soule; whereof the former two are acts of the understanding, the other two of the will.

First, I must know Christ aright, and that which the Gospell revealeth to [ 1] us concerning him. And that consisteth in three points principally. 1. That Christ is an all sufficient Saviour, both to deliver me from the wrath of God due to my sinnes, and to bring me to eternall life. For this the Gospell plaine∣ly revealeth to us, Iohn 3.16. God so loved the world, &c. 2. That Christ, and all his merits are offered by the Lord to me as well as to any other: For Gods servants and Ministers are commanded by him to proclaime in his name a gene∣rall pardon, and to make this generall offer of him unto all, to whom they preach without excluding any, Mar. 16.15. Preach the Gospell to every crea∣ture. And what is it to preach the Gospell unto them, but to say unto them as the Angell did to the shepheards, Luke 2.10, 11. I bring you good tidings of great joy, which shall be to all people. For unto you is borne this day in the city of David, a Saviour which is Christ the Lord. And as Peter to the Iewes, Acts

2.39. The promise is unto you, and to your children, and to all that are a farre off, even as many as the Lord our God shall call. Yea that Christ is offered so un∣to me, as I am commanded to beleeve that he belongeth unto me. Come unto me (saith our Saviour, Matth. 11.28. that is, beleeve in mee for so is that phrase expounded by himselfe, Iohn 6 35.) all ye that labour, and are heavie laden, and I will give you rest. 3. I must know how and upon what termes and conditions, Christ is offered unto me in the Gospell; that is to say, If I will receive him as in a matrimoniall covenant. For so is the covenant of the Go∣spell oft called in the holy Scripture, Hos. 2.19, 20. I wish betroth thee unto me for ever, yea I will betr••th thee unto me in righteousnesse, and in judgement, and in loving kindnesse, and in mercies; I will even betroth thee unto me in faithfull∣nesse. In this respect also the preachers of the Gospell are called the friends of the Bridegroome, Iohn 3.29. such as woo for him, and whose whole endea∣vour is, to make this match betweene Christ, and his people. I have espoused you (saith the Apostle, 2 Cor. 11.2.) to one husband, that I may present you as a chast virgin to Christ. Now in the matrimoniall covenant we know the spouse. 1. Taketh her husband so, as she bindeth her selfe to forsake all o∣thers, and to keepe her selfe onely to him so long as they both shall live; and so must we take and receive Christ, Psal. 45.10. Matth. 10.37. Luke 14.2••. 2. She taketh him not onely to receive protection and wealth and credit by him, but as her head and guide to be governed and ruled by him, and he bin∣deth her selfe to serve, honour, and obey him, Gen. 3.16. 1 Cor. 11.3. Ephes. 5.22, 23. And so must Christ be taken and received by us, not onely for our Saviour, but our Prophet, yea our Lord and King, Psal. 45.11. Iohn 20.28. and 3.35. Heb. 5.9. 3. She taketh him for better for worse, for richer for poorer, in sicknesse and in health, and bindeth her selfe to cleave to him, in every estate, Gen. 2.24. 1 Cor. 7.10. And so must Christ be taken and received by us, Luke 9 23. This knowledge of the Gospell is (as I told you) the first thing wherein the nature and essence of true faith consisteth. In which respect faith is called the knowledge of Christ, Esa. 53.11. Iohn 17.3. Ephes. 4.13.

[ 2] The second act of the soule wherein the nature of true faith consisteth, is the assent, and credit that the mind giveth unto all this, that the Gospell hath revealed concerning Christ as to an undoubted truth; that Christ is indeed an all sufficient Saviour; and that God offereth him u••to me, and commandeth me to receive him; and that in this his gracious offer he meaneth as he saith, and that he and all his merits do certainely belong to me, if I will receive him, upon those termes that the Lord offereth him on. When I can say with Paul, 1 Tim. 1.15. This is a faithfull saying. So is the faith of the old fathers descri∣bed, Heb. 11.13. They saw the promises a farre off, and were perswaded of them. In respect of this second property faith is called a beleeving of Christ, Iohn 3.36. And a beleeving of God, 1 Ioh. 5.10. Rom 4.3. Till Naaman could thus beleeve he could not be healed, 2 King. 5.11, 12.

[ 3] The third act of the soule wherein the essence of a true and justifying faith consisteth, is the consent that the will giveth to this blessed offer of Christ, in the Gospell, not onely for the undoubted truth, but for the incomparable good∣nesse and excellencie of it. When the heart accepteth of, and embraceth it, and saith with Paul, 1 Tim. 1.15. this is not onely a faithfull saying but worthy of all acceptation. So is the faith of the fathers described, Heb 11.13. At the least (though the beleever find in respect of the sense he hath of his owne un∣worthinesse, much reluctancy and doubting, which hindreth this act of faith, yet) his soule unfeignedly desireth and longeth to receive and take Christ, in this matrimoniall covenant, and saith with the blessed Virgin, Luke 1.38 Be∣hold the handmaid of the Lord, be it unto me according to thy word. In respect

of this property faith is called sometimes a receiving of Christ, Ioh. 1.12. som∣times a t••••isting after him, Rev. 21.6. Where that promise is made to him that thirsteth, which none can possibly be partakers of but hee onely that truly be∣leeveth.

The fourth and last act of the soule wherein the nature of true faith consi∣steth, [ 4] is a resting and relying upon Christ and him alone for the obtaining of the favour of God and of eternall life. And indeed this is of all other the chiefe act of the soule in true faith, and that wherein the being and essence of it doth chiefly consist. In respect of this property it is so oft called a beleeving in or on Christ, and his name, Iohn 3.16.18 36. 1 Iohn 5.10. a trusting in Christ, Ephes. 1.12. a resting upon God, 2 Chron. 14.11. a resting upon his promise, 2 Chron. 32.8. a relying upon God, 2 Chron 16 8. a staying our selves upon him, Esa. 50.10. a cleaving and sticking close unto him, Acts 11.23. beleeving in him and trusting in him are made all one, Psalme 78.22. He that findeth these properties of faith in him hath certainely true faith, though he want yet the assurance of Gods favour.

Followeth now the third and last point which I propounded, That though [ 3] there may be true faith, where there is not this assurance, yet certainely true faith if it be exercised, and put forth, will breed this comfortable assurance of Gods savour in the end. That man, that with an humbled and penitent soule can cast himselfe upon Christ, trust unto him alone, and rely upon him for fa∣vour with God, for pardon of his sins, and for eternall salvation shall certaine∣ly obtaine assurance and comfort in the end.

Alas (may some man say) how can I thus trust in Christ, and relie upon him when I have no assurance, but so much doubting in mee of the favour of God?

To such I answer, Yes this is very possible. Iob did so. Though he slay me, (saith he, Iob 13.15.) yet will I trust in him. David did so, Psal 13. For though he thought God had long forgotten him, and hid his face from him, verse 1. yet saith he, verse 5. But I have trusted in thy mercy. So Psal. 143. when he cryeth thus, verse 7. My spirit faileth, hide not thy face from me, he addeth, verse 8. Cause me to heare thy loving kindnesse in the morning, for in thee doe I trust. He trusted in God and looked for comfort, even then. So did the wo∣man of Canaan, Matth. 15.22—28. For though she had received three feare∣full repulses from Christ, and therefore could have no assurance of his favour, yet trusted she still in him, for mercy and would not give over, importuning him for it. So must every one of us, learne to doe in the like case; though wee have no assurance of Gods favour, yet let us trust confidently in Christ through him to obtaine it. For this is a thing highly pleasing unto God. The Lord ta∣keth pleasure (saith David, Psal. 147.11.) in them that hope in his mercy. And 1 Chron. 5.20. God was intreated of them, because they put their trust in him. And they that can do so need not doubt but that God will certainely lift up the light of his countenance upon them, and give them comfort in the assurance of his favour. For

First, Thou hast true faith and consequently thou hast Christ, he is thine owne [] though thou perceive it not. They that beleeve on the name of Christ (trust to him, rely upon him) have received him, hee is their owne as the Holy Ghost speaketh, Iohn 1.12.

Secondly, Having received Christ certainely thou hast Gods favour, all thy [ 2] sinnes are pardoned, thou hast just title to eternall life, though thou perceive it not; yea thou hast in thee the root of comfortable assurance of all this. Ye are all the children of God (saith the Apostle, Gal. 3.26.) By faith in Christ Iesus. He that beleeveth on the sonne of God (saith the Apostle, 1 Iohn 5.10.) hath the witnesse in himselfe; He hath that in himselfe that will witnesse for him, that

hee is in Gods favour. And Iohn 3.36.

[ 3] Thirdly and lastly, If thou canst wait upon God for assurance and looke for it, it will certainely come. Doe as David did, when he had lost his assurance of Gods favour, Psal. 13.1. How long wilt thou forget me ô Lord for ever I how long wilt thou bide thy face from me? What did he then to recover his assurance? That you shall see, verse 5. But I have trusted in thy mercy, my heart shall re∣joyce in thy salvation. As if he had said, My comfortable assurance of thy sa∣vour, and of my salvation will returne againe. And Psal. 42.5. Why art thou cast downe ô my soule and why art thou disquieted within me? Hope thou in God, for I shall yet praise him for the helpe of his countenance. As if hee had said, I shall for all this, see the light of his countenance againe, and re∣joyce in it.

So that (to conclude) I may say to every soule here (1 that desireth assu∣rance of Gods favour; and 2 seeketh it in a diligent, and conscionable use of Gods ordinance; and 3 with an humbled heart; and 4 by a conscionable care to please God in all his waies; and 5 by faith hath received Christ, and resteth upon him) concerning this promise of restoring a comfortable assurance as the Prophet doth of his vision, Hab. 2.2. The vision is yet for an appointed time (God hath set the time in his own counsell when he will give thee the comfort of this promise) but in the end it shall speake, and not lie, though it ••a••ry wait for i••, because it will surely come, and not ••arry one moment longer then God shall see it to be for thy good, and advantage. And whereas thou doubtest thine owne strength, and fearest thou shalt never be able to hold out, and endure resting and waiting upon God till comfort doe come; and cryest with David, Psalme 69.3. Mine eyes faile while I wait for my God. Let me say to thee as David doth, Psal. 27 14. Wait on the Lord, ••e of good courage, and he shall strengthen thy heart: (he will keepe thee from fainting, and make thee able to hold out) waite I say, on the Lord.

Lecture LXXXIV. On Psalme 51.6. March 18. 1627.

THe third note to try our goodnesse and righteousnesse by, is the extent of it. True goodnesse and grace is of a large extent. 1. In respect of the sub∣ject of it, it reacheth unto and goeth thorow the whole man, 2. In respect of the object of it, it sheweth it selfe, in a conscionable respect unto all the com∣mandements of God, 3. In respect of the time, it sheweth this conscionable care to please God in all things, at one time as well as at another.

1For the first, If that grace and goodnesse that seemeth to be in any man, be true and unseigned it worketh a totall change, a reformation in the whole man; in the inward man and in the outward man too; in the minde and understan∣ding, in the conscience, in the memory, in the will, in the affections, in the outward senses and parts of the body, in the words and in the actions of a man. This was typified by the burnt offerings under the law. The whole sacrifice (as you may read, Levit. 1.8, 9, 13.) not the foure quarters onely but the head and the fat and the inwards and the legs must be offered unto God, and burnt upon the altar. Which was not onely a type of Christ who (as a propitiatory sa∣crifice) was wholly offered up and endured the fiery wrath of God for us, not in his body onely but in his soule too, and in every power and faculty of it; but it was also a type of the obedience of the faithfull which are the mem∣bers of Christ, as appeareth plainely by the allusion that is made unto it both by the Apostle, Rom. 12.1. and by our Saviour himselfe, Mar. 12.33. And thus you see a totall obedience and sanctification, of the whole man is required of us; but I say more then so, this totall change not onely ought to be in eve∣ry Christian, but it is wrought in every one that hath any truth of grace in him.

In this respect our Saviour compareth it Matth. 13.33. unto leaven, which will leaven the whole lumpe of dough that it is put into. Thus the Apostle descri∣beth true sanctifying grace in that prayer he maketh for the Thessalonians, 1 Thes 5.23. The very God of peace sanctifie you wholly (that is true may you say, this is to be desired and prayed for, yea this is to be aimed at, and we should endeavour to attaine unto it, but this is not possible to bee attained unto in this life; marke therefore what followeth in the next words) and I pray God (saith hee) that your whole spirit, and soule, and body, may bee preserved blame∣lesse unto the comming of our Lord Iesus Christ. As if hee had said, Now your whole spirit and soule, and body is sanctified, you are sanctified throughout, and my prayer is, that this good worke that is begunne, may bee increased, and that you may bee preserved in this estate unto the end. Of the soule and spirit men will easily grant that they are capable of grace; yea, that the whole spirit and soule of the regenerate man may bee sanctified; but marke that the Apostle a••firmeth this of the body also, yea of the whole body that it is capable of sanctifying grace. And therfore also hee calleth the very bodies of the faithfull, the members of Christ. 1 Cor. 6.15. And verse 19. the temples of the holy Ghost. And saith of himselfe & the rest of his brethren, 2 Corinth. 4.10, 11. that the life of the Lord Iesus (that is, his quickning grace) was mad: manifest in their bodies. In this re∣spect also, hee calleth the regenerate part Colos. 3.10. (not a new mind, nor a new will, nor a new heart only, but) the new man; Ye have put on (saith hee) the new man; it is a compleat man, it hath all the faculties and powers of a perfect man in it. So speaketh hee againe. 2 Corinth. 5.17. If any man bee in Christ (in the state of grace) hee is a new creature, old things are past away, behold, all things are become new. Every one that is in Christ, is become a new man, every faculty, every part of him is renewed. In this respect also every upright-hearted man is called a perfect man (Marke the perfect man, and behold the upright, saith David, Psalme 37.37.) because they have this perfection of parts, they are sanctified throughout, in all their parts. And as the children that wee beget, are perfect men and women, so soone as ever they are borne, because they have the soules and bodies, and all the parts of men and women, though in great weakenesse; so is it with all the children of God much more. Men may beget children that are defective, and want some of their parts, wee reade of some that have beene borne blind, Iohn 9.1. and of some that have beene creeples from their mothers wombe, Acts 14.8. and of some that have beene borne fooles. But our heavenly father begets no such children, all his children are perfect, and have no such defect of parts in them.

Now before I make application of this point, I must first give you three cau∣tions to prevent the children of God from taking occasion of much feare▪ and discomfort by the mistaking and misunderstanding of this point.

The first caution is this. As the goodliest child that ever was borne, is de∣fective when it is an infant and new borne; not onely in the stature and strength of every member of his body, but even in the measure of his understanding also; even so is it with the new man. They that are sanctified in the best mea∣sure, are yet in every part, in every faculty of their soule in every sense and member of their body defective in the measure and degree of grace. Paul telleth those worthy Christians the Thessalonians, 1 Thess. 3.10. that hee desired to come to them to perfect that that was lacking in their faith. Yea of himselfe hee saith, Phil. 3.12. that hee was not perfect. And if that great Apostle could say of himselfe, and such as he was, 1 Cor. 13.9. we know but in part, then how great cause have the best of every one of us to complaine, alas, how little spiri∣tuall light and knowledge have I in my understanding, how little sanctifying

grace and goodnesse have I in my thoughts, in my memory, in my conscience, in my will, in my desires and affections? How little inclination to any thing that is good in my eye, or in my eare, or in any other of my senses, or parts of my body?

Secondly. Though they that have truth of grace in them, have every facul∣ty and power of their soule, and every sense and member of their body seaso∣ned in some measure, with the new leaven of sanctifying grace; yet have they also much of the old leaven of their corrupt nature remaining still in every fa∣cultie of their soule, and in every sense and member of their body. Purge out therefore the old leaven saith the Apostle, 1 Cor 5.7. As if hee had said, This is a worke wherein we must alwayes be doing, and which we shall never make an end of while we live here. In which respect the regenerate man may fitly bee compared unto the ayre in the twilight, in which there is no part but it hath some light in it, neither is there any part of it, but it hath some darkenesse in it also; and unto the water that is luke-warme, there is no part of it, but it hath some heate in it, nor any part but it hath some coldnesse in it too. Therefore as the spirit, the regenerate part in us is called (as we have heard) the new man, so is the flesh and the unregenerate part in us called the old man likewise, Eph. 4.22. because it goeth through the whole man as the other doth. And this maketh many a good soule thinke there is no truth of grace in them, because that throughout in their whole spirit and soule, and body, they discerne still so much corruption. From the sole of the foot (say they, as Esa. 1.6.) even to the head there is no soundnes in me. This maketh them complaine with Iob 40.4. Behold, I am vile. What a deale of ignorance and blindnes have I in my under∣standing? how vaine & wicked are my thoughts for the most part? how hard∣ly can I forget any small wrong that hath bin done me, and how apt am I to for∣get any good thing? how hard a heart have I, and unable to mourne for any of my sins, how apt to be overwhelmed with griefe for the smallest crosse that be∣falleth me? With what delight doe mine eares listen to any evill I can heare of my neighbour, & how dull of hearing is it towards any thing that is good? how apt is mine eye to wander and to steale away my heart, when I should attend to the word, and how hardly can I keepe it fixed upon any thing that might bring good to my soule? These we know are the complaints of the best soules. And yet all this may be where there is truth of heart.

Thirdly and lastly. Though where truth of grace is, it diffuseth, and sheddeth it selfe abroad throughout the whole man, every faculty of the soule is san∣ctified, and every part of the body also, yet is not the worke of grace therein so sensible and manifest, as is the corruption of our nature. The workes of the flesh are manifest, saith the Apostle, Galathians 5.19. more mani∣fest then the worke of grace is. I cannot perceive (saith many a good Christian) any worke of Gods sanctifying grace at all in my memory, in sun∣dry of my affections in my joy, and my anger, much lesse in the members of my body; and how can I say then, that there is any truth of grace in mee? To such I say, there may bee some sanctifying grace in thee, yea in every fa∣culty of thy soule and member of thy body, though thou perceive it not. The little infant hath all the parts of a mans body, though there bee sundry of them, thou canst discerne no use he hath of them in any action; yea hee hath a reasonable soule, and all the faculties of it, though it appeare not in any opera∣tion at all.

Three things thou hast in thee, that shew thou hast sanctifying grace, even there where thou perceivest it least. 1. As thou hast in thy whole man, in every faculty and part, both flesh and spirit, so hast thou in thy whole man, a conflict between them. The flesh lusteth against the spirit (saith the Apostle Gal. 5.17.) and the spirit against the flesh, and these are contrary the one to the other.

Thou heartily dislikest, and checkest thy selfe for the corruption thou findest in thy thoughts, in thy memory, in thy affections, in thine eye and eare, and in eve∣ry other part. And whence commeth this, but from sanctifying grace. 2. Thou mournest and art unfeinedly grieved for any corruption, any untowardnesse to that that is good which thou findest in any part, and canst say with Paul, Rom. 7.24. O wretched man that I am, who can deliver me from the body of this death? 3. Thou dost unfeinedly desire & endevour to be rid of that corruption that is in any faculty of thy soule, and part of thy body, to offer thy selfe unto God as an holocaust, a whole burnt sacrifice to be sanctified throughout, and canst say with David, Psal. 103.1. Blesse the Lord, ô my soule, and all that is within me (under∣standing, memory, conscience, will, affections) blesse his holy name. And certainly that man that can thus unfeinedly desire and endeavour to have better thoughts, a better memory, a better conscience, a better will, better affections, a better tongue, a better eye, and a better eare, hath grace in all these parts, and is in some measure sanctified in them all.

Let us now make some application of this point, for the tryall of our owne hearts, whither they be upright or no, whether there be any truth of saving grace in them, that truth in the inward parts that David here speaketh of, and which the Lord taketh so great delight in. And certainely it will appeare by this doctrine, that many that glory much in the uprightnesse of their owne hearts, have no truth of grace in them, because the grace they pretend to have, is not to∣tall, but partiall, it goeth not through the whole man.

Two sorts there be especially that are discovered to be void of truth in their hearts, by this Doctrine.

First. Many there bee that perswade themselves they have good hearts, [ 1] and truth of grace in them, and yet no such thing appeareth in their outward man, such liberty they give to themselves in their speech, and in all their outward behaviour, that all men that see them, must needes judge them voyd of grace. 2. Yea they perswade themselves, it is utterly needlesse to restraine themselves of any liberty that way, or to regard what they are in the view and judgement of men. Did not the Apostle (say they) pro∣fesse 1 Corinth. 4.3. hee passed very little for the judgement and censure of men? God saith 1. Sam. 16.7. hee looketh not to the outward appearance men make, but to the heart. 3. Nay they shun all outward shewes of good∣nes, specially of strictnes in religion, and purposely desire to carry themselves so in their company, and speech, and attire, and behaviour every way, that they may not be thought to bee too religious, because they see that is so odious a thing in the world, Concerning this sect (say the Iewes to Paul, Act. 28.22.) wee know that every where it is spoken against. 4. Yea they hate those that are of any nore, for more forwardnesse in religion then is in other men, and confidently pronounce of them (as their father the devill did of Iob 1.9, 10.) that they are all hypocrites, they cannot abide to make shew of more goodnes then is in them indeed, they hate hypocrisie with all their hearts.

To these men, I have two things to say.

First. If it were possible for such a one as thou art to have a good heart, yet [ 1] is it not possible that that should save thee. For 1. Thou art bound to re∣forme thy outward man as well as thy inward. To clense thy selfe from all fil∣thinesse of the flesh, as well as of the spirit, 2 Cor 7.1. To glorifie God in thy bo∣dy, as well as in thy spirit, for both are the Lords, and both are bought with a price, as the Apostle speaketh, 1 Cor. 6.20. Yea thou shalt be iudged at the last day, not so much according to that that hath bin in thy heart, as according to that that thou hast done in thy body. For so the Apostle teacheth plainly, 2 Cor 5.10. We must all appeare before the judgement seat of Christ, that every one may re∣ceive the things done in his body. Yea God hath prepared torments in hell for

every member of thy body whereby thou hast dishonoured him. The rich glut∣tons tongue (the member that none abuse more then your drunkards and glut∣tons, we read Luke 16.24) was tormented in hell fire. And 2. whereas thou gloriest that thou art no hyprocite; I assure thee that as thy sin is greater then the hyprocrites, and God more dishonoured by it, so shall thy portion be more dee∣per in hell then his. They declare their sin as Sodom (saith the Prophet, Esay 3 9. they care not who heare them blaspheme and scorne religion, they care not who knoweth they are drunke) they hide it not▪ woe unto their soule. 3. If ever thou wilt be saved, thou must live so, as men may be witnesses of thy goodnesse. And those places that thou alleadgest out of 1 Sam. 16.7. and 1 Cor 4.3. are not to be understood simply, but comparatively onely. Let your light so shine before men (saith our Saviour, Matth. 5.16.) that they may see your good workes. With the heart man beleeveth unto righteousnesse (saith the Apostle, Rom. 10.10.) and with the mouth confession is made unto salvation. No hope of salvation, without an open profession of religion. And thus the faithfull are brought in by the Prophet, Esay 44.5. glorying in the open profession of their religion. One shall say, I am the Lords, another shall call himselfe by the name of Iacob; and ano∣ther shall subscribe with his hand unto the Lord, and surname himselfe by the name of Israel. And hee that is ashamed to professe religion, even in the strictest manner (so that the strictnesse bee no other then such as is grounded upon the word of God▪ not upon the fancies of men) certainely can have no hope to be sa∣ved. For so saith our blessed Saviour (that Amen, that faithfull and true witnes, Rev. 3.14.) Mar. 8.38. Whosoever shall bee ashamed of mee, and of my words, in this adulterous, and sinfull generation, of him also shall the sonne of man bee ashamed, when hee commeth in the glory of his father, and of the holy Angels

And this is the first thing I have to say to these kind of men, if it were possible for such as they are to have good hearts, yet were it not possible for them to bee saved for all that.

[ 2] But the second thing I have to say to them, is this, that it is not possible there should bee any truth of grace, any religion in thy heart, when thy out∣ward man, thy words and works are so unreformed, and irreligious as they be. But for this, I shall need to say no more then I have already said in the proofe of the Doctrine.

[ 2] The second sort of men that are by this Doctrine discerned to bee void of all truth of heart, are such as contenting themselves with this, that they are reformed in the outward man (thou shalt never heare them sweare, or lye, or talke either filthily or maliciously, thou shalt never see them drunke, or haunt evill company, they constantly performe religious duties, both publikely and privatly) yet are they carelesse of the reforming and sanctifying of the inward man; 1. their understanding is blind, and blockish, and full of errour; 2. their thoughts are most vaine and wicked; 3. their memories are like brasse, for the reteining of that that is naught, and like water for that that is good; 4. Their affections are altogether worldly and disordered; yet do these inward corruptions not trouble them at all, neither doe they strive a∣gainst them But to these men the time will not permit mee to say any more then this, remember what you have now heard, if that grace that seemeth to bee in us, bee true and unfeined, it will worke a totall change in us, a reformation of the whole man, at least in the unfeined desire and endeavour of the heart.

Lecture LXXXV. On Psalme 51.6. March 25. 1628.

THe second respect wherein the universality and large extent of true san∣ctifying [ 2] grace appeareth, is the object namely the matter wherein our goodnesse and grace is exercised, it sheweth it selfe in a conscionable respect unto all the commandements of God. He that hath truth of grace in him, ma∣keth conscience of every commandement of God of one as well as of another. And as the sincerity of a Christians love to the brethren, appeareth in this when he loveth all the Saints without respect of persons, poore and rich, weake and strong: as the Apostle, Col. 1.4. and els where oft noteth; and the faithfull∣nesse of the governours of the Church, when they observe the rules of Church governement which God hath appointed, without preferring one before another and when they do nothing by partiality, as the Apostle speaketh, 1 Tim. 5.21. And on the other side, the unfaithfullnesse of a Minister is chiefly seene in this, when he is partiall in the law; that is, in the application of the law; as the Lord chargeth the Priests to have beene, Mal. 2.9. some truths they would teach that were needfull and profitable and some they would conceale; some mens sinnes they would sharpely reprove, and some mens faults they would winke at; So doth the sincerity of our love and obedience unto God and his law appeare in this, when we love and make conscience of all his comman∣dements without preferring one before another; and the hypocrisie and falshood of our hearts is seeene in this, when we are partiall in the law, when we will seeme to esteeme highly of some of the commandements of God with the sligh∣ting and neglecting of other some. And this is that which the Apostle tea∣cheth, Iames 2.10. Whosoever shall keepe the whole law, (outwardly hee mea∣neth and in shew) and yet offend in one point (that is, wittingly and giving him∣selfe liberty to breake any one commandement) is guilty of all. So the Lord chargeth the wicked Iewes, Ier. 32.23▪ that they had done nothing of all, that hee commanded them to doe. How could that be? Did they not circumcise their children, and offer sacrifices, and doe many other things that he had com∣manded? Yes verily; but because that in some things they had wittingly transgressed Gods commandement (and namely in idolatry, for that is the only particular sin that God chargeth them with in that place; as you may see, verse 29, 34, 35) therefore he saith, they had done nothing of all that he comman∣ded them to doe; and verse 30. that they had done that onely that was evill be∣fore him. They doe nothing with an upright heart, that doe give themselves liberty in any one thing to transgresse Gods law, we must either keepe all, or els we keepe none at all. Therefore we shall find this oft noted by the Holy Ghost, for the property and marke of an upright hearted man, that he maketh conscience of every thing that God hath commanded, of one commandement as well as of another. This you shall see in that speech of the Lord unto Solo∣lomon, 1 King. 9.4. If thou wilt walke before me, as David thy father walked, in integrity of heart, and in uprightnesse to doe according to all that I have comman∣ded thee. He onely walketh before God in truth of heart and in uprightnesse, that doth according to all that God hath commanded. Thus doth David also describe a perfect heart in that prayer he maketh for Solomon, 1 Chron. 29.19. Give unto Solomon my sonne a perfect heart, to keepe thy commandements, thy te∣stimonies, and thy statutes (thy precepts of every kind) and to do all these things. Lastly, Thus is the uprightnesse of Zachary and Elizabeth described, Luk 1.6. They were both righteous before God, walking in all the commandements, and or∣dinances of the Lord blamelesse. The Apostle Iames 2.11. giveth two reasons for that which he had said, verse 10. (which to many might seeme a strange paradox) that he that keepeth the whole law and yet offendeth in one point, is guilty

of all. The first of them is in these words, He that said, doe not commit adultery, said also, doe not steale. Every commandement (even the least of them, one as well as another) hath God for the author of it. God spake all these words, as it is said in the preface to the law, Exod. 20.1. So that every commandement ought to be of equall authority in our hearts. The second i•• like unto the first, saith our Saviour, Matth. 22.39. And therefore he that out of love and obedience unto God, keepeth any one commandement must needs be carefull also to keepe at the rest. Secondly, All the commandements of God, are so coupled together, that they make but one sentence, one copu∣lative proposition, but one law. See this Deut. 5.17—21. Thou shalt not kill, neither shalt thou commit adultery, neither shalt thou steale, &c. So that (as the Apostle inferreth, Iames 2.11.) if thou doe not commit adultery, yet if thou kill, thou art become a transgressour of the law.

Now because this is a point of manifold and daily use, and one of the princi∣pall and most sensible signes of an upright heart, of all those that are given us in the Word, I will insist a little upon it, and 1 give you certaine cautions to prevent the mis-understanding of it, by answering two questions and doubts that may be moved concerning this point. 2 I will make some appli∣cation of it.

The first question is this. Hath no man an upright heart that doth not live according to Gods law in all points? That doth not walke in all the comman∣dements and ordinances of the Lord blamelesse?

I answer, first, Yes verily, for els there were not one upright hearted man upon earth. In many things we offend all, saith the Apostle, Iames 3.2. Nay I say more the righteousest man upon earth, is so farre from keeping all the com∣mandements of God that he breaketh them all, he keepeth none of them, as they ought to be kept. Thus speaketh holy and zealous Nehemiah of all Gods people and putteth himselfe in the number, Neh. 1.7. We have dealt very cor∣ruptly against thee, and have not kept the commandements, nor the statutes, nor the judgements which thou commandedst thy servant Moses. Yea be hath cer∣tainely a false heart, no uprightnesse, no truth of grace in it, that saith in his heart of the commandements of God as that rich young man did, Mat. 19.20. All these things I have kept from my youth up; or that thinketh him∣selfe to bee free from the transgression of any one of the commandements of God.

[ 2] Secondly, I answer, Though this be so, no man keepeth all, no man kee∣peth any legally, that is so as the law requireth, so as to satisfie the law, and to free himselfe by his obedience from the curse of the law; yet is there never an upright hearted man in the world (not the weakest of them all) but he keepeth all the commandements of God evangelically, that is, so as (in the new co∣venant of grace) he is in Christ accepted of, and accounted to have kept them all. For this is the new covenant that God hath made with his people, Ezek. 36.27. I will put my spirit within you, and cause you to walke in my statutes and ye shall keepe my ju••gements and doe them. David did so as we have heard; Zachary and Elizabeth did so; yea the Apostle saith thus of all faithfull, 1 Iohn 3.22. Whatsoever we aske, we receive of him, because wee keepe his com∣mandements and doe those things that are pleasing in his sight. For 1 there is no one commandement but in his minde and judgement he consenteth unto it; and saith of it as Rom. 7.12. The commandement is holy, and just, and good: He can say of himselfe as David did, Psal. 119.128. I esteeme all thy precepts concerning all things to be right. 2. There is no one commandement of God, that he doth wittingly dispense with himselfe in, but he maketh conscience of it, and it hath a divine authority in his heart. He can say with David, Psal. 119.6. that he hath respect to all Gods commandements. And with Paul, Rom. 7.15.

That which I doe (when I transgresse any commandement) I allow not, for what I would that doe I not, but what I hate that doe I. As if hee had said, I would faine keepe every commandement of God, though I doe it not; my desire is to doe the will of God in all things; I dislike in my selfe and hate eve∣ry transgression of the law of God. And he that doth thus approve in his minde, and set his seale unto every commandement of God; he that doth thus make conscience of and unfeignedly desire to doe the will of God in all things, is certainely an happy man. Never did any hypocrite or naturall man in the world goe thus farre. He is not thus subject to the law of God (saith the Apo∣stle, Rom. 8.7.) ne••ther indeed can be. He cannot esteeme (in his mind) all Gods precepts concerning all things to be right, but he hath in himselfe secret reasonings and imaginations that exalt themselves against the knowledge of God (as the Apostle speaketh, 2 Cor. 10.5.) against some part of Gods will revea∣led in his Word; neither can he make conscience of, or (in his will) unfeig∣nedly desire to doe the will of God in all things, but doth willingly dispence with himselfe in some things, and say with Naaman, 2 King. 5.18. In this thing the Lord beare with thy servant. No no, never could hypocrite goe thus farre; Thou that canst thus consent unto Gods law and approve of Gods will revealed in his Word in all points, and dost unfeignedly desire to doe every thing the Lord requireth of thee, thou hast certainely (notwithstanding all thy failings) an upright heart, yea thou art a righteous man in Gods sight, not onely by imputation of Christs perfect righteousnesse unto thee, but by an in∣herent righteousnesse which the spirit of Christ hath wrought in thee. The righteousnesse of the law is fulfilled in thee, as the Apostle speaketh, Rom. 8.4. Thou dost keepe all the commandements of God though not legally, or so as to be justified thereby, yet Evangelically and so as by the new covenant of grace, through Christ thou art esteemed by God, as a fullfiller of them all. And this made Paul to say, Rom. 7.••7 It is no more I that doe it; as if hee had said▪ I am not a transgressour of the law. And verse 25. I my selfe serve the law of God; as if he had said, I do keepe and observe Gods law. And so much may serve for the answer to the first question.

The second question is this. Hath no man an upright heart that ma∣keth more conscience of some of Gods commandements then of other some?

My answer to this question must consist of two parts. 1. I will shew you how farre forth an upright hearted man may and ought to shew more respect to some of Gods commandements then to other some. 2. How and wherein hee doth and must shew an equall respect unto them all.

For the first, A man may have an upright heart and yet be more slacke and carelesse in some duties then in other, in his obedience to some of the comman∣dements of God then in other, more apt to offend in some sinnes then in other. This may arise; 1. Sometimes from this, that he hath more light and know∣ledge of his duty in some things then in other. So it was with Iacob and the Patriarchs who being most holy men in other things, yet made no conscience at all of Polygamy, because (though it was ever a sinne, yet) it was not knowne by them to be so. 2. Sometimes from this that their tentations are stronger to some sinnes then to other, and their pull-backs stronger to with-hold them from some duties, then from other. Of both these cases we have an example in Iehosaphat. Iehosaphat was as zealous as any King of Iudah for the plan∣ting of true religion throughout his kingdome, as you may see, 2 Chron. 17.6—9. and yet in the abolishing of the reliques of idolatry he shewed nothing so much zeale as Hezekiah and Iosiah did. Alas, it was with him as with our good King Edward he did what he could, but was not able to doe it, as you shall see, 2 Chron. 20.33. Howbeit the high places were not taken away, for as

yet the people had not prepared their hearts unto the God of their fathers. The backwardnesse of the people did hinder him, he could not doe as he would. So in another case he that shewed in all his other courses such a deale of piety and zeale; how great want of zeale and piety did he shew in that league and affinity that he made with Ahab, and being so ready to helpe both him and after him his two sonnes Iehoram and Ahaziah three as grosse idolaters and enemies to God, as lived upon the earth. Alas he he being of a soft and flexible dispo∣sition, was naturally inclined and had more strong tentations to that then to other sinnes. But herein the truth of his heart appeared that when God had by his Prophet reproved him for helping Ahab, his heart relented and he became after that more zealous for God then ever he had beene before, as you shall, see, 2 Chron. 19.2—11. and being againe after that reproved for helping Ahaziah more sharpely, 2 Chron. 20.37. he could never be drawne to offe••d that way any more, 1 King. 22.49. You see then a man may have an upright heart though he do seeme to make more conscience of some commandements, some duties and some sinnes then of others. But I say further, a man cannot have an upright heart if he doe not shew more care and conscience in some du∣ties commanded, and in some sinnes that are forbidden, then in other some. Though all the commandements be equall in respect of the authority and sove∣raignty of the commander, yet in respect of the things commanded or forbid∣den, and in respect of the strictnesse of the charge laid upon us, by the Lord for the doing or not doing of them, some are greater then others are. Yea there is no surer note of an upright heart, then this, when we do make more consci∣ence of those things that God hath laid most speciall charge upon us in, then we do of any others.

If you aske mee; Which are those? I answer, They are of three sorts.

[ 1] First, God hath given greater charge to us concerning the substantiall points of piety, and charity, then concerning any matters of circumstance and cere∣mony. Christ calleth the inward worship of God prescribed in the first com∣mandement, The first and the great commandement, Mat. 22.38. greater then any of the nine that follow. God delighteth much more in the inward then in the outward worship we doe to him. Hath the Lord as great delight in burnt offering and sacrifices, (saith Samuel, 1 Sam. 15, 22.) as in obeying the voice of the Lord? I desire mercy and not sacrifice; (saith the Lord, Hos. 6.6.) and the knowledge of God more then burnt offerings. Yea he calleth mercy, and justice, and fidelity, which are substantiall duties of the second table, the weightier mat∣ters of the law, Matth. 23.23. weightier then the matters of ceremony, and circumstances of Gods owne worship, prescribed in the first table. Goe yee and learne (saith our Saviour, Matth 9.13.) what this meaneth, I will have mercy and not sacrifice.

It is therefore a certaine note of an unsound heart when men; 1. Put all their religion in outward duties and services to God, and regard not those weightier matters of the law that I told you of mercy, and justice, and fidelity; no nor the inward worship of God neither; 2. Stand more upon cere∣monies and circumstances of Gods worship then upon the substance, would be greatly troubled if they should not receive now at Easter, or not receive with that gesture that they have beene accustomed unto; but to come without all knowledge to discerne the Lords body, to come without charity, without all preparation of heart, troubleth them not at all. What is this els but to straine at a gnat, and swallow a camell, as our Saviour speaketh, Mat. 23.24?

[ 2] Secondly, God hath given speciall charge to us concerning the duties of our particular callings that he hath set us in, more then of those that are generall du∣ties of Christianity belonging to all men; and every tree must be knowne by his

owne fruit, as our Saviour saith, Luk. 6.44. This we shall see in that direction Iohn Baptist giveth to the Publicans and Souldiers, Luk. 3.13, 14▪ and in those directi∣ons the Apostle giveth in his Epistles, Ephes. 5. & 6. Col. 3. & 4. and by the charge he giveth to Timothy, 1 Tim. 6.2. and to Titus, Tit. 2.15.

It is therefore a great signe of unsoundnesse, when men seeme very forward in the common duties of Christianity but neglect their callings, are bad hus∣bands, and wives, and masters, and servants; bad Magistrates and Ministers; like a blind eye or lame hand in the body, that have life and sense and motion as all the members have, but can doe nothing that belongeth to their particu∣lar office.

Thirdly and lastly, God hath given us more speciall charge to looke to our [ 3] selves to reforme our selves, then concerning other men. Examine your selves, saith the Apostle, 1 Cor. 11.28. and 2 Cor. 13.5, prove your owne selves. Gal. 6.4. Let every man prove his owne worke. Rom. 14.22. Have ••aith to thy selfe, before God. Therfore David professeth this of himselfe, Psal. 18.23. I was upright be∣fore him; and I kept my selfe from mine iniquity.

It is therefore a great signe of unsoundnesse when a man busieth himselfe more with censuring, and seemeth to hate sinne more in others, then in him∣selfe. This our Saviour noteth for the tricke of an hypocrite, Mat. 7.3. that he beholdeth the mote that is in his brothers eye, but considereth not the beame that is in his owne eye.

Lecture LXXXVI. On Psalme 51.6. April 1•• 1628.

NOw it followeth that wee proceed to the second part of my answer, to the Question, and shew you, How and wherein the upright hearted man doth, and must shew an equall respect unto all the commandements of God. Now this doth appeare in three points principally. 1. He desireth to know the whole will of God, in all things that concerne him, in one point as well as in another. 2. He maketh conscience of every sinne God hath forbid∣den 3. He maketh conscience of every duty, God hath commanded him. These three points I will speake of in order, and make application of them also as I go over them severally.

For the first, The upright hearted man sheweth thus farre-forth an equall [ 1] respect to all the commandements of God, that hee desireth to know the whole will of God in all things that doe concerne him to know, in one thing as well as in another. In all things (I say) that concerne him to know. For it is no signe of sincerity but of the contrary, 1. When a man desireth to know more of Gods will, then hee is pleased to reveale, and to pry too farre into his secrets. When the Lord was pleased to reveale his glory unto his people at the delivering of the law he set bounds unto them, and charged them upon paine of death (as you shall find, Exod. 19.12.21) not to passe those bounds to gaze and pry too farre. 2. When a man is too inquisitive to know that, that concerneth other men. O how perfect are many men in the knowledge of those things that concerne the duty of their Ministers and superiours and of their neighbours also? Like Peter, Iohn 21.21. Lord what shall this man do; whom our Saviour reproveth in the next verse for this and saith, What is that to thee? follow thou me. 3. When a man seeketh know∣ledge in those things most, that are no way usefull not fit to edifie himselfe in faith and obedience unto God. For as it is an argument of a vaine and unsound heart, in a Minister to teach any thing that tendeth not to the edifying of the peo∣ple in faith and godlinesse; as the Apostle telleth Timothy some did in his time, 1 Tim. 1.3, 4. This the Apostle saith was the rule that he followed in teaching, Acts 20.20. he taught them not all that he was able to teach, but he kept backe

nothing that was profitable for them: So it is a signe of a vaine and unsound heart, in an hearer, to desire to know more in religion then may be of use unto him for his owne practise. The wisdome of the prudent (saith Solomon, Pro. 14.8.) is to understand his way; how hee may walke to please God. This was the knowledge that David desired, Psal. 119.66. Teach me good judgement, and knowledge. As if he had said, such as may doe me good and make me better. Now the upright hearted man, to the end he may not offend God in any thing, but obey his will in all things, he desireth to know the whole will of God, so farre as it concerneth him and may be profitable for him to know it. I opened my mouth, and panted, (saith David, Psal. 119.131.) for I longed for thy com∣mandements; as if he had said; to know them that I might not breake them. And thus he saith, Psal. 18.22, 23. that he approved to his owne heart his up∣rightnesse and integrity. For all his judgements were before me, and I did not put away his statutes (any of them) from me. I was also upright before him. As wee see it is with wise men (specially with justices and officers) they will ac∣quaint themselves well with the statutes, that they may doe nothing in their office that is against law and so bring themselves into danger: So is it with the wise and prudent hearted Christian in this case. I am thine, save me (saith Da∣vid, Psal. 119.94) for I have sought thy precepts. And indeed how is it pos∣sible, for him to be afraid to offend God in any thing, or desirous to doe the will of God in all things, that is not carefull to enquire and know what the will of God is in all things? So it is said of Ezra 7.10. that hee had prepared his heart to seeke the law of the Lord, and to doe it. Thus David char∣ged his Princes and Nobles and Commons in that great Parliament, and com∣mon Councell that he summoned not long before his death, 1 Chron. 28.8. Now therefore in the sight of all Israel, the Congregation of the Lord, and in the audi∣ence of our God, keepe, and seeke for all the commandements of the Lord your God. As if he had said, You cannot keepe them unlesse first you seeke to know them.

If this be so; then is there certainely no truth of grace no uprightnesse of [ 1] heart in many men. First, What truth of grace can there be in them that professe to all men by their despising the meanes, that they desire not the know∣ledge of the will of God (of which sort notwithstanding there bee many, that are passing well perswaded of the uprightnesse of their owne hearts) Of these men the Holy Ghost hath given sentence long since, Iob 21.14. They say unto God, depart from us, for we desire not the knowledge of thy waies. As though he should say, They that doe not desire the knowledge of his waies (how honest men soever they seeme to be) do certainely in their hearts say unto God, depart from us, they would have nothing to doe with him by their good will. And Ps. 119.155. Salvation is farre from the wicked; for they seeke not thy statutes. As if he should say, They that never seek to know what God hath either forbidden or commanded them in his Word, are farre from salvation.

[ 2] Secondly, Such as though they seeme to love the meanes and so to desire knowledge of Gods will, yet never seeke to know the will of God, in those cases that concerne their owne practise in particular. It is the ordinance of God ye know, Mat. 2.7. that his people should seeke his law at the mouth of his messen∣ger. And Iohns hearers did so, his ministery wrought feares and doubts in them, and both the people and the Publicans and the souldiers came to him as you may see, Luk. 3.10.12.14. to be resolved in their doubts, and said unto him, What shall we do? But our hearers have no doubts no cases of conscience to be resolved in. No man ever asketh the question whether that that he hath gotten by usury, or by gaming, or by filling in of pots to men till they be drunke, and have made themselves beasts be lawfully gotten or no. No man asketh is God pleased with the gaine that I get thus? Will God blesse it to me and mine?

[ 3] Thirdly and lastly, Such also have cause to suspect the truth of their owne

hearts, that wittingly and purposely shun the knowledge of some parts of Gods will that concerne their owne practise, because if they should know them, and not doe accordingly, their conscience would be disquieted, and if they should practise them, they must incurre danger and trouble; and it is good sleeping (thinke they) in a whole skin. Let none that are such, flatter themselves in this, that they thanke God, they doe nothing against their conscience, they doe no∣thing that they know to bee evill, and displeasing to God. For if thou wil∣fully close thine owne eyes against any part of Gods will, that thou mayest not see it, as those Iewes did that our Saviour condemneth, Matth. 13.15. if there bee any truth of God, concerning which it may bee said of thee, as the Apostle speaketh of some wicked men in his time, 2 Peter 3.5. this thou art willingly ignorant of; certainely thy heart is unsound; and the Lord will judge thee as one that hath sinned, not out of ignorance, but wilfully. And so much shall serve to bee spoken of the first of these three points that I pro∣pounded touching the equall respect that the upright-hearted man bea∣reth to all the commandements of God. He desireth to know the whole will of God in all things that concerne him, in one point, as well as in another.

Secondly. Hee maketh conscience of every sinne that God hath in his [ 2] law condemned, of one as well as of another. It is no argument of sincerity to make conscience of, and to hate some sinnes. The Pharisee you know could say, Luke 18.11. God I thanke thee I am not as other men are (I am not so bad as such and such are (I am not extortioner, no unjust man (in my dealings with men) no adulterer. But this is oft made in Scripture, a note of uprightnesse, to make conscience of every knowne sinne, of one as well as of another. Thus David describeth them that are undefiled in the way, Psal. 119.3. They also doe no iniquity. As if hee had said. Not wittingly, as giving them∣selves liberty in any sinne. By this David approveth to himselfe, and to the Lord, the uprightnesse of his heart. Psalme 119.101. I have re∣frained my feete from every evill way. And by this property doth the Pro∣phet describe the blessed man Esa, 56.2. Hee keepeth his hand from doing any evill.

Let every one of us make triall of our hearts by this note. Doe we make conscience of every sinne? This may best be discerned, in three sorts of sinnes especially.

First. In the conscience wee make of our beloved, and darling sinnes; [ 1] viz. such as our naturall inclination, or custome, or the profit, or pleasure they yeeld us, have made dearer to us then other sinnes. Iehu seemed in ma∣ny things a very zealous, and good man, but there was one sinne he could not leave, and the hypocrisie of his heart was discovered by that, 2 Kin. 10.31. But Iehu tooke no heed to walke in the law of the Lord with all his heart (that is, with an upright heart. How did that appeare, that his heart was unsound?) for hee departed not from the sinne of Ieroboam. Why could hee not leave that sinne? Oh, that was a sinne that the custome of his countrey had by long use made most familiar, and it was also a very profitable sinne; hee thought it may seeme (and so did the rest of the Kings of Israell, as Ie∣roboam did, when first hee erected that idolatry, 1 Kings 12.26.28.) that if hee should have abolished the idols of Dan, and Bethel, and let the people goe (according to Gods ordinance) to worship at Ierusalem onely, it would have cost him his kingdome. Herods example also is notable to this purpose. How many good things are noted in him. Mar. 6.20. yet was the hypocrisie of his heart discovered in this, he could not leave his incest. Why not that as well as other sinnes, that Iohn reproved? He was more strongly inclined by nature unto that sinne, that sinne yeelded him more pleasure then other sinnes did,

it was his darling sinne. It is not the conscience a man maketh of some sinnes, that will assure him of the uprightnesse of his heart; but when thou canst make conscience of▪ hate and strive against the sinne thou art most incli∣ned to by nature, the sinne thou findest most sweetnesse in; the sin of which thou canst say as Demetrius said of his, Acts 19.25. by this craft I get my wealth, this will give thee a comfortable assurance of the uprightnesse of thy heart.

[ 2] Secondly. Try thy heart in the conscience thou makest of secret sinnes. A man that maketh no conscience of any sin, may yet bee able to bridle himselfe from open sins. If one know them (saith Iob 24.17.) they are in the terrours of the shadow of death. The feare of shame, and discredite with men, hath great force to restraine them; but in secret they care not what they doe. It is a shame even to speake (saith the Apostle Ephesians 5.12.) of those things which are done of them in secret. But hee that maketh conscience sinning even in secret, he is the upright-hearted man, he disliketh sin, because it is sin, even out of conscience towards God. 1. When a man maketh conscience of speaking or doing any thing that is evill, even at home in his owne family, as well as abroad among strangers; and can say with Da∣vid, Psalme 101.2. I will walke within my house with a perfect heart. 2. When a man maketh conscience of sin; even there, where hee may doe it so secretly, as no man can know of it; as Ioseph did, Gen. 39.11. and Da∣vid that was greatly troubled, and beggeth pardon for his secret faults, Psalm. 19.12. 3. When a man maketh conscience even of sinfull thoughts, which of all secret sins are most secret. The thoughts of the righteous are right, saith Solomon, Prov. 12.5. Thus Iob gathering together all the evi∣dences hee could, of the uprightnesse of his heart, doth mention this as one of the first and chiefest of them that hee durst not give liberty to himselfe, no not in unchast and uncleane thoughts. I made a covenant with mine eyes, why then should I thinke upon a maid; saith hee, Iob 31.1. And hee that maketh no conscience of the wickednesse of his thoughts, the vanity, maliciousnesse, worldlinesse of them, certainly hath no truth of grace in him. Evill thoughts are set in the first ranke of those things that defile a man, and make him loathsome to God. Mat. 15.19.

[ 3] Thirdly and lastly. Hee that desireth to know, whether hee doe indeed make conscience of all sinne, let him try his heart by the conscience hee ma∣keth of the smallest sins. Of foule, and grosse, and palpable sins, there is no civill man nor hypocrite almost, but hee seemeth to make great conscience; but they hate precisenesse in trifles (as they call them) in matters of cir∣cumstance, and ceremony, and gesture, in small oathes, in merry talke, in re∣straining men of their Christian liberty, in matter of their attire, or diet, or recreations; this they say is grosse hypocrisie. And indeed so it were (as I told you the last day) if 1. these things they make such conscience of, be not forbidden of God; 2. or if (though they be so) they make more or as much conscience either, of them as they doe of the weightier points of Gods law. But bee not deceived, it is no signe of an hypocrite to make con∣science of the least sin God hath forbidden, nay, hee is certainely an hypo∣crite that doth not so, nay (I say more) it is a surer note of uprightnesse, to make conscience of the smallest sinnes, then of the greatest only. For there it will bee hard to discerne, whether the shame of the world, or the conscience of Gods commandement onely moved us. In this Davids upright∣nesse of heart appeared. 1 Samuel. 24.5. His heart smote him for cutting off Sauls skirt. And Paul in the conscience hee made of a private promise hee had made to the Corinthians, to see them in his journey towards Macedonia. See what a protestation hee maketh. 2 Corinth. 1.18. that he did not use light∣nesse in making that promise, nor when he had made it was careles of his word,

As God is true (saith hee) our word to you was not yea, and nay; that is, light and wavering. And marke his reason, verse 19. For the Sonne of God Iesus Christ, who was preached among you by us, even by mee and Sylva∣nus, and Timotheus, was not yea and nay, but in him, was yea. As if he should say; as I have made conscience in my preaching to you, to speake nothing but the certaine truth, so doe I in my private speeches and pro∣mise also. If wee that are ministers be vaine and light persons in our pri∣vate conversations, it is much to bee feared (if the Apostles reason bee good) that though wee teach the truth, yet wee doe it not in uprightnesse of heart, and out of conscience towards God. But I will conclude this point with those two sentences of our blessed Saviour, Matthew 5.19. Whosoever shall breake one (one I say) of these least commaundements (least I say) and shall teach men so (there have beene you see formerly as well as now, that have taught men, it is no matter to breake Gods small com∣mandements) hee shall bee called least in the kingdome of God (he seeketh applause and credite haply by teaching such things, but hee shall certaine∣ly misse of his aime) but whosoever shall doe and teach them (even these least commaundements, loe wee must bee doers our selves, before wee can preach well) the same shall bee called great in the Kingdome of God. As if hee had sayd. He shall in the end loose no credite by it, but (though that bee not the thing hee may seeke, or aime at, yet) hee shall bee sure to bee the better esteemed for it in the Church of God. And thus much of the second point, wherein the upright hearted mans equall respect to all the commandements of God appeareth, he maketh conscience of every sin, of one as well as of another.

Followeth the third, and last of them. He maketh conscience of every du∣tie [ 3] God hath commanded him, of one as well as of another; not of the negative part onely of every commandement, of doing any thing that God hath for∣bidden; but of the affirmative also, of doing every thing that God hath comman∣ded. As there is no one sinne that he doth give himselfe liberty to live in, so is there no one grace or good thing that God requireth to bee in us, but he desireth and striveth to attaine unto it. As yee abound (saith the Apostle, 2 Corinthians 8.7.) in every good thing, —see that yee abound in this grace also; that is to say, in mercifullnesse, and liberality. And hee saith in the next verse, that hee requireth this of them, to proove the sincerity of their love. As if hee had said; There can bee no sincerity in him that contenteth himselfe to have some good things in him, if hee desire, and strive not after every grace. And againe, Phil. 4.8, 9. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there bee any vertue, and if there bee any praise, thinke on these things. Those things which yee have both learned, and received, and heard, and seene in mee, doe. Whatsoe∣ver good things they had heard of Paul, or seene in his example, they must strive to attaine unto. But the Apostle Peter goeth further, 2 Peter 1. for hee is not content to say, that the way to make our calling and election sure, is by doing of those things that he had spoken of before; that is to say, by giving all diligence to adde one grace to another (and eight severall gra∣ces he nameth, verse 5—7. that must be thus combined in us) but he saith plainly, ver. 9. that hee that lacketh these things is blind; that is, hath no truth of grace in him.

Alas then, what assurance can they have of the truth of their hearts, that in the duties God enjoyneth them, will take and leave at their owne plea∣sure. 1. They that are just in word and deed, but the other two duties that

God enjoyneth, Mic. 6.8. (mercy and humility towards God) they cannot, nay they strive not to attaine to. 2. They that love preaching, and good prea∣ching well, but there is a grace commended to them in Davids example, which they will not imitate, 2 Sam. 24.24. I will not offer burnt offerings to the Lord my God, with that that doth cost me nothing; and Gal. 6.6. Let him that is taught in the word, communicate unto him that teacheth in all good things. They love a life to serve God of free-cost. 3. They that are zealous in frequenting the publique worship of God, but have no mind to that that is commended unto them in the example of Ioshua 24.15. As for mee and mine house, we will serve the Lord; much lesse of that that Christ enjoyneth, Matth. 6.6. When thou prayest, enter into thy closet, and when thou hast shut thy doore, pray to thy father which is in secret. 4. They that are very forward in all other duties almost, and yet in one maine duty that Christ enjoyneth as strictly as any, and saith, Mat. 6.15. If ye forgive not men their trespasses, neither will your father forgive your trespasses, Yea 5.24. Leave thy gift before the altar, and goe thy way, first bee reconciled to thy brother, and then come and offer thy gift, they must bee borne with, they cannot overcome themselves in this. Certainly the best that these can say of themselves with truth, is but that that Agrippa saith of himselfe, Acts 26.28. they are almost perswaded to be Christians. And as good never a whit, as never the better. If there be any commandement of God that thou canst not (at least in the unfeined desire, and endeavour of thy heart) yeeld unto and o∣bey, certainely thou art no true Christian. He that saith I know Christ (saith the Apostle, 1 Iohn 2.4.) and keepeth not his commandements, is a lyar, and the truth is not in him.

Lecture LXXXVII. on Psalme 51.6. April. 15. 1628.

2THE third and last respect, wherein the universality and large extent of true saving, and sanctifying grace appeareth, is, In respect of the time, where once it is in truth, it will never dye, nor decay utterly. Wee must therefore know, that among the notes and properties of saving grace, that are given us in the holy Scripture (whereby wee may every one of us try our selves, whether there bee in us that uprightnesse of heart, and truth in our inward parts, which David saith heere the Lord so much delighteth in) this is one principall. That true saving, and sanctifying grace, extendeth it selfe unto the whole course and time of a mans life that hath it in him. True saving grace is durable and everlasting.

Now because this is a truth, that behoveth all of us to bee well setled and grounded in, therefore before I come to the confirmation of it, I must first premise three things which are to bee granted concerning this point, which if you marke them well, will both make our meaning in it plaine unto you, and take out of the way all the maine objections that are made against it.

[ 1] First. Then it cannot bee denied, but that a man may seeme to himselfe and to the Church of God to have true grace, and make a good profession of it, and yet fall quite away from that againe. A man that is a righteous man (thus in profession, and in the judgement of men) may turne away from his righte∣ousnesse (as the Prophet speaketh, Ezekiel 18.24) and commit iniquitie, and doe according to all the abominations of the wicked, and dye in that state too. So Hymeneus and Alexander are said. 1 Tim. 1.19, 20. to have made shipwracke of saith. They had made profession of the true faith and religion of God, and fell quite away from it afterward. And they that thus make profession of true righteousnesse and holinesse, and of the true faith and religion, are called by the holy Ghost (and wee may not teach him to speake) righteous men and beleevers, though there bee no true righ∣teousnesse

or faith in them at all. So it is said, Iohn 2.23, 24. Many be∣leeved in Christs name, when they saw the miracles that he did. Had these men true and saving faith? No verely, as appeareth plainly by the next words, But Iesus did not commit himselfe unto them, because hee knew all men. As though the Evangelist had said; Hee knew there was no truth of faith in their hearts, though they made such a profession of it. So it is said of Simon Ma∣gus, Actes 8.13. that hee beleeved. Why had hee ever a true justifying faith in him? No verely, for hee was even then (though neither Philip, nor Peter perceived it till a little after) in the gall of bitternesse, and in the bond of iniquitie; as Peter testifieth of him verse 23. yet all that are baptized, are said to be regenerated, and borne anew; yea all the infants of the faithfull are said by the Apostle, 1 Cor. 7.14. to bee holy. Are all infants holy indeed, and truly sanctified? Are all men that are baptized, regenerated indeed? No ve∣rily. But by profession and sacramentally, they are so all. But why are they then by the holy Ghost called so, not being so indeed? Surely, because the Church and people of God are bound to judge them beleevers, and righteous persons, that outwardly professe themselves to bee such, till God shall bee pleased to reveile and discover them to bee otherwise. The secret things be∣long to the Lord our God (saith Moses, Deutero. 29.29) but those things which are reveiled, belong to us, and to our children for ever. And therefore Simon Magus (as bad a man as hee was inwardly and in heart) was without all scruple admitted by Philip the Evangelist unto baptisme, and so accounted a true beleever. Acts 8.13. even for this cause, because hee professed the true faith. So then the beleevers, the righteous, and regenerate persons that are such only by profession, and in the judgement of the Church, may quite fall away and loose all that goodnes that seemed to be in them.

Secondly. It cannot bee denyed, but that a man may have in him in truth, sun∣dry [ 2] common gifts of the spirit of God, that are very like unto saving and true grace, and yet loose them againe, and fall quite from them. The hearer that is compared to the stony ground that receiveth the word, and beleeveth it, and findeth joy and comfort in it, yet may fall away, as is plaine Luke 8.13. A man that hath beene enlightned, and hath tasted of the heavenly gift (of Christ) and hath beene made partaker of the holy Ghost, may so fall away (saith the Apostle, Heb. 6 4.6,) as it is impossible for him to bee renewed againe unto repentance. A man that hath escaped the pollutions of the world (forsaken all foule & grosse sins) may be yet so intangled againe, and overcome by them (as the Apostle teacheth, 2 Peter 2.20.) that his latter end may become worse with him, then ever his be∣ginning was. And what shall wee say of these men, and of the good things that are spoken of them? Were they such in shew and profession onely? No verily. They were indeed enlightned, they did indeed beleeve, they did in∣deed rejoyce, and found comfort in the word; they did indeed, forsake the pollutions of the world. Yea these good things in them were the workes and effects of the word and spirit of God, and not of nature onely; that, that sprung up in them, came from the seed of the word that was sowen in their hearts, Luke 8.6.13. It was the knowledge of the Lord and Saviour Iesus Christ (as the Apostle speaketh, 2 Peter 2.20.) and the sweetnesse that they found in that, that made them to forsake all foule and grosse sins. How then? Had these men ever any truth of saving, or sanctifying grace in them? No verily. For our Saviour saith. 1. Of these Luke 8.13. that they had no root in themselves, the goodnes & worke of the spirit that was in them, was overly, it never went low enough, deep enough, to the giving of them a root, to the reforming of the in∣ward man. 2. Of the hearer that is compared to the good ground. Luk. 8.15. that he, & he only of all the foure sorts of hearers, had on honest and a good heart, there was no goodnes of heart, no truth of grace in any of the other three.

[ 3] Thirdly and lastly. A man that hath had in him truth of saving grace, may seeme to others, and to himselfe also to have lost it utterly, and even to have quite quenched the spirit in himselfe. For 1. he may loose the comfortable sense and feeling of it, and not perceive in himselfe that he hath any grace in him at all. Lord why castest thou off my soule (saith the Prophet Ps. 88.14, 15) while I suffer thy terrours I am distracted. 2. He may loose the vigor and powerfull operation of it; it may (like a sparke of fire) be so covered and hidden in an heap of ashes, that neither himselfe nor any other, can by any light, or heat that com∣meth from it, discerne any other but that it is quite dead and gone. If Nathan himselfe had come to David when after the committing of his shamefull adul∣tery, he was practising with all the cunning he had, the murther of Vriah, or if any of the Apostles had bin with Peter, when he denied Christ so oft with such bitter oathes and execrations against himselfe, Mat. 26.74. what sparke of grace could they have discerned in them? In these three points then you see how farre foorth it may be granted, that men may fall from grace.

And yet is this that I have taught you a certaine truth, that true sanctifying and saving grace, is of a lasting permanent and continuing nature. See this confir∣med. 1. By that which the holy Ghost expresly affirmeth of sundry particular graces, and fruits of the spirit of sanctification. I will instance but in three. 1. The feare of the Lord is cleane (saith David, Psal. 19.9.) enduring for ever. 2. So speaking of the upright man, Psal. 112.2, 3. he saith his righteousnesse en∣dureth for ever. 3. And the Apostle speaking of that meekenes of spirit which Gods sanctifying grace worketh in the faithfull, he calleth it, Pet. 3, 4. a thing that is not corruptible, it can never dye. See this also confirmed, 2. By that which the holy Ghost expresly affirmeth of the whole habit and quality of re∣newed holinesse, created and infused by the spirit of God into our soules, at our first conversion. The grace of regeneration is called by the Apostle. 1 Pet. 1.23. an incorruptible seed, which he amplifieth by this comparison, verse 24.25. All flesh is as grasse, and all the glory of man is as the flower of the grasse, the grasse wi∣thereth, and the flower thereof falleth away, but the word of the Lord endureth for ever. As if he should say. Whatsoever excellency we have by nature (wit or knowledge, or morality, all naturall parts whatsoever) are tansitory, and corrup∣tible, but that which the spirit of God worketh in us by the word, will last for ever. See this proved also, Ioh. 15.16. I have chosen you, and ordained you, that you should goe and bring forth fruit, and that your fruit should remaine. And least any should say (as some doe) that though Gods sanctifying grace bee in it selfe incorruptible and immortall (for it is called the divine nature, 2 Pet. 1.4) yet is it not so in respect of us; marke how the holy Ghost telleth us, that it is not so onely in it selfe, but it is so in respect of us also. Whosoever is borne of God, (saith the Apostle. 1 Iohn 3.9) doth not commit sinne (that is to say, in that manner as hee did before) for his seed remaineth in him. The seede of God, the grace of regeneration doth remaine in every one that is borne of God. In which respect also our Saviour saith thus of it. Luk. 10.42. Mary hath chosen that good part, which shall not be taken away from her.

Therefore also is this durablenesse, and perpetuity made oft in Scripture an essentiall property of true and saving grace; Colossians 1.21.23. You hath hee reconciled, if yee continue in the faith grounded and setled, and bee not moved away from the hope of the Gospell. As if hee had said; If yee continue not in the faith, yee are not in the state of grace, yee are not reconciled unto God, by the blood of Christ. So saith the Apostle Hebrewes 3.6. Whose house wee are, if wee hold fast the confidence, and the rejoycing of the hope firme unto the end. As though hee should say, Hee that doth not continue in the faith to the end, is not the house of God, the Temple of the holy Ghost, has not any saving sanctifying grace in

his heart. Lastly, So speaketh the Apostle, 1 Iohn 2.19. If they had beene of us, they would no doubt have continued with us, but they went out that they might be made manifest, that they were not of us. As if he should have said, No doubt but he that ever was, not only in the Church by profession but a living and true member of it rooted in Christ, shall continue so to the end; and it is as manifest, that no Apostate had ever any such truth of grace in him.

Let us now make some application of this point in two words of exhortation unto you.

The first thing that I have to exhort you unto is this, that seeing true saving grace is proved to be so permanent and durable a thing that you would there∣fore esteeme of it and prize it accordingly, yea seeke it above all other things whatsoever. Two other strong motives there be to perswade you to this.

First, By prizing of grace thus and seeking it first, and above all other [ 1] things wee may bee sure not onely to get grace, but all other things too so farre as they shall bee good for us. Seeke yee first (saith our Saviour, Matth. 6.33.) the kingdome of God, and his righteousnesse and all these things shall bee added unto you. Whereas by esteeming so highly of earthly things, and seeking them above grace, we shall be sure to loose grace (as is plaine by this, that our Saviour mentioning the cause that made Sodom so void of good∣nesse and so full of sinne nameth nothing but their eager seeking after worldly things, Luke 17.28.) and yet can we have no assurance to get those things we so earnestly seeke after. For godlinesse (and that onely) hath the promise both of this life, and of that which is to come, 1 Tim. 4.8.

Secondly, If we have grace it will make all other things comfortable unto us, [ 2] where as without it, all other things though we have never such store of them, can do us no good. Better is a little with the feare of the Lord, then great treasure and trouble therewith, Pro. 19.16.

But secondly, The motive that the Doctrine wee have now heard yeeldeth [ 2] us is most forcible, That whereas all other things riches and pleasure and credit are transitory, they doe not onely end with this life (which none of us can tell how short it will bee) but even while wee live here wee may loose them wee know not how soone; in which respect the Apostle calleth them uncertaine riches, 1 Tim. 6 17. Grace is durable substance, as the Holy Ghost calleth it, Pro. 8.••8. Hee that once hath it, all the power and cunning of the divell shall never be able to spoile him of it; The gates of hell (saith our Saviour, Matth. 16.18.) shall not prevaile against it. And this is the motive that our Saviour himselfe useth to perswade us to seeke for grace, Iohn 6.27. Labour not for the meate which perisheth, but for that meate which endureth unto everlasting life.

The third and last thing that I have to exhort you unto is this, that seeing true [ 3] grace is permanent, that therefore we would labour to approve to our owne hearts, the truth of that grace, that is in us, by our perseverance in the estate of grace, and our care to hold out unto the end. That which ye have already (saith our Saviour, Rev. 2.25.) hold fast till I come. This was Davids care, Psal. 119.112. I have enclined my heart to performe thy statutes alway even unto the end. And Psal. 104.33. I will sing unto the Lord as long as I live, I will sing praise to my God, while I have my being. And this was all Pauls care, Act. 20.24. that he might finish his course with joy; that he might hold out to the end. This exhorta∣tion he giveth to the Corinthians, 1 Cor. 10.12. He that thinketh he standeth let him take heed lest he fall. And to the Romanes 11.20. Thou standest by faith: be not high-minded but feare.

If any man shall object, This is contrary to that that you have taught, for if sa∣ving grace be so permanent and of a lasting nature, what need men take any thought for holding out unto the end?

I answer, First, Though the seed of Gods grace bee incorruptible, yet a Christian may loose the sense of grace, and the vigour and operation of grace. In these respects the spirit may be quenched, 1 Thess. 5.19. And as fire may be quenched 1 by casting water upon it; or 2 by whaming any thing upon it to smother it; or 3 by with-holding fewell from it; or 4 by neglecting to blow it, when it is but a little kindled; So may the spirit in respect of the lively sense, and vigour, and operation of it be quenched; 1 either by giving our selves liberty to sinne against our conscience, as in Davids case; 2 or by re∣sisting and smothering the good motions of it, as Stephen chargeth the Iewes to have done, Acts 7.51. 3 or by despising the meanes of grace, 1 Thess. 5.20. 4 or by neglecting to stirre up and exercise the graces of it in our selves; which the Apostle chargeth Timothy to doe, 2 Tim. 1.6.

Secondly, Every regenerate man is of himselfe exceeding prone thus to quench the spirit, and to fall from grace; and it is the wonderfull mercy and power of God onely that doth keepe us from falling quite away; if hee should let goe his hand never so little, we could be no more able to stand, then the little infant, which the nurse dadeth can doe if she let goe her hold she hath of it, or then your staffe can doe when you take off your hand. It is God alone that keepeth the feet of his Saints, 1 Sam 2.••. And this is a just cause why wee should bee continually in feare of falling away. Worke out your salvation (saith the Apostle, Philippians 2.12, 13) with feare and trem∣bling, because it is God that worketh in you, both to will and to doe of his good pleasure.

Thirdly, As God hath made an everlasting covenant with us that hee will never forsake us, and that wee shall not depart from him, Ieremy 32. so the meanes whereby he in his goodnesse doth preserve us from falling away from him is by working in us by his spirit this feare of falling away, this care to per∣severe and hold out and grow in grace. And so he expressely speaketh, Ier. 32.40. I will put my feare in their hearts, that they shall not depart from me. So that he that findeth not in himselfe this feare of falling away, this care to nourish grace in himselfe, and to finish his course with joy, hath just cause to judge that God never received him into this covenant of grace, this everlasting covenant, that you have heard of.

Fourthly, and lastly, Constancy in well-doing and an uniformity in a Christian course, is an inseperable property of true grace. It is nothing for any of you to be devout in your prayers and in hearing of the Word in the morning, and in your buying and selling afterward to play the cut-throats and cheatours of your neighbours; thus much an hypocrite can doe; but this is that that may give thee comfort when thou keepest thy heart in the feare of the Lord all the day long, as Solomon speaketh, Pro. 23.17. When thou canst say with Paul, Acts 24.10. Herein doe I exercise my selfe to have alwaies a conscience void of offence towards God, and towards men too. It is a small signe of grace for any of you to have some fits of remorse for sinne and of good motions and desires when you have beene dangerously sick, or the mor∣ning before you received the Communion, Pharaoh and Saul had such fits, and good moods; But this is that that will give you comfort when you find your selves constant in the hatred of sin, and in performing good duties. Blessed is the man that feareth alwaies to offend God, saith Solomon, Pro. 28.14. And Psal. 106.3. Blessed are they that keepe judgement, and doe righteousnesse at all times. When we can say with David, Psal. 119.117. I will have respect to thy statutes continually.

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

THe fourth and last property of true obedience, of true righteousnesse and goodnesse, which will give us a comfortable assurance of the uprightnesse of our hearts, is the manner how it is performed, with what affection we doe it, what ends we aime at in it. He that would approve the uprightnesse of his heart by the unblameablenesse and godlinesse of his life, must not content him∣selfe with this, that he escheweth evill and doth good, he abstaineth from all knowne sinnes, that God hath forbidden, and performeth all good duties that God hath commanded him to doe, unlesse he be carefull also to doe this in that manner as God requireth. This I will 1 confirme unto you; and then 2 I will give you some directions, how to performe good duties in a good and right manner.

And for the first, We shall find that the Lord in requiring obedience of us, standeth not so much upon this that we doe good duties, as that we doe them in the right manner. It shall be our righteousnesse, (saith Moses, Deut. 6.25.) if we observe to doe all these commandements before the Lord our God, as he hath commanded us. As if he had said, Say we should doe all he hath commanded us, yet if wee doe it not as hee hath commanded us, it is no righteous∣nesse in Gods account. You shall see this also confirmed more particularly by instancing in duties of all sorts, 1 In those that are to bee perfor∣med to men, 2 In those that, are done directly, and immediatly unto God. No good thing we doe, is of any account with God, unlesse it be done in a good manner. In the duty of servants toward their masters, this is the chiefe thing God requireth; he standeth not so much upon what they doe as how and in what manner they doe it; that is to say, with feare and trembling, (as the Apostle speaketh, Ephes. 6.5, 6.) in singlenesse of heart, as unto Christ, not with eye-service as men-pleasers but as the servants of Christ, doing the will of God from the heart. So in other duties of governement and care of others duties the Apostle standeth upon this principally, Rom. 12.8. he that giveth let him do it with simplicity, he that ruleth with diligence, he that sheweth mercy with cheere∣fullnesse. So though it were an excellent worke of mercy of bounty and kind∣nesse that Gajus shewed to the godly, of whom the Apostle saith, Rom. 16.23. that he was not his host onely, but the host of the whole Church. Yet the thing that graced this excellent good worke of his so much in the sight of God, was this that he did it in so good a manner and with so good an heart, Beloved (saith the Apostle to him, 3 Iohn 5.) thou dost faithfully whatsoever thou dost both to the brethren, and to strangers. See this also confirmed in the duties of Gods owne worship, which are greater then the other. Even in them also the man∣ner of doing them is all in all. 1. For prayer if a man pray never so constant∣ly, it is to no purpose, unlesse he pray in the right manner, Iames. 4.3. Ye aske and receive not, because ye aske amisse. 2. Neither will the receiving of the Sacraments do us any good, unlesse we receive them in that manner as we ought to doe. The Apostle speaking of the hypocrites that perished in the wilder∣nesse saith of them, 1 Cor. 10. —4. They were all baptized unto Moses in the cloud, and in the sea, and did all eate the same spirituall meate, (that wee doe in the Lords Supper) and did drinke the same spirituall drinke—yet with many of them God was not well pleased. 3. Of hearing the Word ye know what our Saviour saith, Luke 8.18. Take heed how you heare, not onely that you heare, and what you heare, but even how and in what manner you heare also. 4 Last∣ly, T••e preaching of the Word though it be the greatest worke of all other; in respect whereof the Apostle saith, 2 Cor. 2.15. We are unto God a sweet sa∣vour of Christ, in them that are saved and in them that perish. As if he had said,

whether the people receive good by us or no; and of which worke the best of us may say as the Apostle doth, 2 Cor. 2.16. Who is sufficient for these things? Yet if this worke bee not done in the right manner, all the preaching, all the paines wee take in our ministery, is nothing in Gods account. If any man speake (saith the Apostle, 1 Pet. 4.11.) let him speake, at the Oracles of God. As if hee had said, with that feare and reverence, with that preparation, with that judgement and discretion, with that zeale and affection, as it becommeth the Oracles of God to be spoken with. See what a patterne we have for this, in our Lord Iesus who is the chiefe Pastour (as the Apostle calleth him, 1 Pet. 5.4.) Whatsoever I speake (saith he, Iohn 12.50.) even as the father said un∣to me, so I speake. As if he had said, Not for the matter onely that I teach, but for the manner also of my teaching, I follow precisely the direction of my father. And see (I pray you) what account is to be made of preaching in the right manner. It is said of Paul and Barnabas preaching in the Synagogue at Iconium, Acts 14.1. that they so spake that a great multitude both of the Iewes and also of Greekes beleeved. The successe and fruitfullnesse of their ministe∣ry, is ascribed even to their manner of preaching. And the Apostle Paul who tooke more paines in his ministery then all the rest of the Apostles did as hee saith of himselfe, 1 Corinthians 15.10. yet professeth, 1 Corinthians 9.16, 17. that all the paines ••ee tooke in preaching, did not yeeld him so much comfort, as this did, that his care was in preaching, to doe it with that heart, and in that manner that he ought to do it. Though I preach the Gospell (saith he) I have nothing to glory of, if I doe this thing wil∣lingly I have a reward. This, this is that that will give comfort both to us and you all, and that will give us all assurance of the uprightnesse of our heart, when in doing good duties, we rest not in this, that we doe the deed, (for in that an hypocrite may match and excell the best of us all) but our care is to do it in the right manner, to doe it so as we may please God in doing it. Let us have grace, (saith the Apostle, Heb. 12.28.) whereby wee may so serve God as we may please him. That grace we should all labour for. Els if wee doe not good duties so, as we may please God in doing them, we loose all our labour. And God is so farre from being pleased with the good duties we doe, if our care be not to do them in the right manner, as we may offend and provoke him as much by doing good duties, as by any other sinne we can commit against him. Incense is an abomination unto me (saith the Lord, Esa. 1 13.) the new Moones and Sabbaths the calling of assemblies I cannot away with, it is iniquity, even the solemne meeting upon publique fasts and such like oc∣casions.

Let every one of us thinke this is spoken to our selves, and bee humbled for our loose performing of holy duties, and be afraid of formality in Gods ser∣vice; and take heed of that naturall popery that is in every one of our hearts, I meane of resting in opere operato; and therefore also attend to the direction I shall now give you out of Gods Word, how good duties are to be perfor∣med in a good manner, and so as they may be pleasing unto God. There be then three things principally required to the performing of good duties in a right manner, (besides that that they must be done in faith and in love to God which I have already shewed to bee rather the roots from whence all true obe∣dience doth spring, then properties required in the manner of our obe∣dience) 1 That wee doe them to a right end, 2 That wee performe them not with the outward man onely but with the heart, 3 That wee doe them in humilitie.

[ 1] For the first, Though a bad action cannot bee justified by a good intent (for the Iewes that opposed and persecuted the Apostles had the zeale of God, as

the Apostle saith, Rom. 10.2. yea even in that vile action they had a good in∣tent▪ they thought they did God good service in it, saith our Saviour, Ioh. 16.2.) yet the best action that wee can do is spoiled and made nothing worth, if the in∣tent and aime of our heart in doing it be not right. That is the chiefe thing God looketh after, in any good thing we doe what heart we doe it with; As the Lord himselfe told Samuel, 1 Sam. 16.7. The Lord looketh on the heart. When the counsels of the heart shall bee made manifest (saith the Apostle, 1 Cor. 4.5. with what intent, and purpose of heart men have done that which they did) then (and not before) shall every man have praise with God. Now the intent and purpose of our heart in doing good duties, is then onely right when wee doe them chiefely to this end, that thereby wee may please and honour God, and shew our obedience and love to him. This is a maine note of difference twixt the hypocrite and upright hearted man. The hypocrite, and naturall man (even in the best services he seemeth to doe unto God) serveth not the Lord at all but himselfe. Hee either respecteth 1 the applause of men in do∣ing that good he doth, as our Saviour saith, Matth. 6. the Pharisee in his pray∣ers and fasts and almesdeeds did; Or 2 he hopeth to merit somewhat of God, and to bind him thereby to beare with him the rather in other things as those hypocrites did, Esa. 58.3. Or 3 at the best he doth it to avoid Gods wrath, as those did the Prophet speaketh of, Psal. 78.34. In seeming to serve the Lord he still seeketh himselfe onely and not the Lord, in seeming to looke directly upon the Lord he hath a squint eye upon some what els. When yee fa••••ed and mourned in the fift and seventh moneth even those seventy yeares (saith the Lord to the hypocrites, Zach. 7 5, 6.) did ye at all fast to me? even unto me (did ye it to please me, did ye it in obedience and love to me?) and when ye did eate and when yee did drinke, did ye not eat for your selves and drinke for your selves? As if he had said, Did you not in your fasting as well as in your fea∣sting, seeke your selves onely and not mee? On the other side, The man whose heart is upright, whatsoever good thing hee doth, hee doth it to the Lord. And he that doth so, certainely he is no hypocrite, but hath a good and upright heart. Thus the Apostle proveth, that Christians might not de∣spise nor judge one another to be hypocrites, and void of truth of grace because of their difference in judgement, and practise from them, about indifferent things, Rom. 14.6. He that regardeth a day, regardeth it unto the Lord, and he that regardeth not a day, unto the Lord he regardeth it not. As if hee had said, He doth it in obedience unto God, and out of a care to please him therefore he is no hypocrite. Thus may a man get a comfortable assurance to himselfe of the uprightnesse of his owne heart, in every good thing he doth, if he doe it to the Lord, if he serve God in that, that he doth, if he doe it in obedience unto him, the intent of his heart be in it, to please God. If we did thus when we preach and heare, when we receive the Sacrament, when we pray, or sing Psalmes there is never a one of these duties but would yeeld as much more comfort then they doe. Thus did Paul in preaching. As we were allowed of God (saith he, 1 Thess. 2.4.) to be put in trust with the Gospell, even so we speake, not as pleasing men, but God, which trieth our hearts. Thus did Gods people in recei∣ving of the Sacrament, 2 Chron 30.19. They prepared their hearts to seeke God in that ordinance; and so did Iosiah, 2 Chron 35.1. He kept a Passeover to the Lord. So the Apostle requireth us to doe in singing of Psalmes, Ephes. 5.19. make melody in your hearts to the Lord. Yea even in the duties we performe unto men, (in our almesdeeds, in the labours of our ordinary callings) we may get comfortable assurance to our selves of the uprightnesse of our hearts, if we do them to the Lord, we respect and serve God in them, we doe them in obedi∣ence and care to please him. Be not slothfull to doe service (saith the Apostle, Rom. 12.11. he meaneth one to another as appeareth verse 10.) servent in spi∣rit,

serving the Lord. As if hee had said, even in the service ye doe to men, serve the Lord. So in almes-deeds, Pro. 3.9, 10. Honour the Lord with thy substance, and with the first fruits of all thine increase; so shall thy barnes bee fil∣led with plenty, and thy presses shall burst out with new wine. And 19.17. Hee that hath pity on the poore lendeth unto the Lord. So speaketh the Apostle to comfort poore servants that had infidells unto their masters, Whatsoever ye doe (saith he, Col. 3.23, 24.) doe it as unto the Lord, and not unto men. As if he had said, looke to God in it, doe it in conscience and obedience unto him, content your selves with this, that he is pleased with that you do, Knowing that of the Lord you shall receive the reward of inheritance: for you serve the Lord Christ. As if hee had said, Whatsoever good thing any man doth as a service unto God, hee shall be sure to bee rewarded for it, God will pay his servants their wages certainely. And in this respect, of all good duties that a Chri∣stian can performe those will yeeld him greatest comfort, and assurance of the sincerity of his heart wherein there is least danger of having any other respect then unto the Lord onely, I will instance in three sorts of those duties.

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

[ 2] Secondly, Of all love and kindnesse, that is the surest signe of uprightnesse and truth of grace which we shew to our enemies, and to such Christians as are poore and in whom we see sundry infirmities. I say unto you (saith our Saviour, Mat. 5.44, 45.) love your enemies, blesse them that curse you, do good to them that hate you, and pray for them that despitefully use you, & persecute you; that you may be (that is, manifest your selves to be) the children of your heavenly father. So Mat. 10.42. Whosoever shall give to drinke unto one of these little ones (contempti∣ble for their poore estate, contemptible for their infirmities) a cup of cold wa∣ter onely, in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward.

[ 3] Thirdly and lastly, Of all duties both of piety and charity those that are performed in secret will give a man more assurance of the uprightnesse of his heart, then those will doe that are performed in the sight and presence of others. When thou doest almes (saith our Saviour, Mat. 6.3.) let not thy left hand know, what thy right hand doth. And verse 6. When thou prayest, enter into thy closet, and when thou hast shut thy dore, pray to thy father which is in se∣cret. The Prophet speaking of the sincerity and soundnesse of repentance that the Gospell should worke in the faithfull speaketh thus, Zach. 12.12. The land shall mourne every family apart, and their wives apart. True it is there be other respects for which it is not onely lawfull but fit, and necessary also for a man both to pray and give almes, and to mourne for sinne so as others may take notice of it; but in this respect for giving us assurance of the up∣rightnesse of our hearts, they can never bee so well done as in secret; nay they cannot bee done in sincerity of heart, if they be done onely openly, and not in secret also.

O then (beloved) let every one of us examine our selves oft in this point, and in every good duty we doe aske our owne hearts that question that our Sa∣viour did Andrew and his fellow, Iohn 1.38. What seekest thou? What aimest thou at? What end dost thou propound to thy selfe in doing these things? Let us all strive in our preaching and hearing, in our praying, and every other good thing we doe, to doe it unto the Lord, as a service unto him, in obedience and care to please him. The Apostle telleth us, 2 Cor. 5.15. that Christ died for

all, that they which live should not hence forth (that is to say, from the time that they have given their names unto Christ, and beleeve in him) live unto them∣selves but unto him which died for them. And speaking of all the faithfull he saith, Rom. 14.7, 8. None of us liveth to himselfe, nor dieth to himselfe; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord. O that we could so say of our selves, that none of us liveth unto himselfe, but to the Lord, for then we might bee sure we should not die unto our selves, but to the Lord. But what hope is there that he that hath lived onely to himselfe, hath sought himselfe onely, and had no respect to God, no care to please or honour him all his life long, should die unto the Lord, should please the Lord in his death, or that the Lord should then have any respect unto him. Well, certaine∣ly of most mens best workes and duties that they have at any time performed, that may be said which the Prophet speaketh of Israel, Hos. 10.1. Israel is as an empty vine, he bringeth forth fruit to himselfe. As if hee had said, In all good things he doth, as he doth them out of selfe-love so he seeketh himselfe onely in them. The meanest worke we doe in our calling if we doe it to the Lord and serve him in it will yeeld us assured comfort, and reward also; the best Sermon we can preach or heare if we do it not to the Lord, but to our selves, will yeeld us no comfort or reward from God. Verily I say unto you (saith our Saviour, Mat. 6.2) they have their reward. And so much for the first property, that is required to the right manner of performing of all good duties, they must be done to the right end. In the other two I will be very briefe.

The second property required to the right manner of performing good [ 2] duties is this, they must be performed not with the outward man onely but with the heart. See this 1 in the generall, and 2 in some particular and spe∣ciall duties. No obedience or service pleaseth God unlesse it be done feelingly and with the affection of the heart. That is the thing God calleth for princi∣pally. My sonne, give me thy heart, saith he, Pro. 2••.26. Ferv••nt in spirit ser∣ving the Lord, saith the Apostle, Rom. 12.11. As if he had said, No service pleaseth God, unlesse it be done with fervencie of spirit. This was the thing that God so much commendeth in the obedience of Iehoshaphat, 2 Chron. 17.6. that his heart was lift up in the waies of the Lord. As though he should say, Hee stirred up himselfe to walke in Gods waies with zeale and affection. This also the Lord praiseth Hezekiah for, 2 Chron. 31 21. In every worke that he began in the service of the house of God, and in the law, and in the commandements to seeke his God, he did it with all his heart, and prospered. See this also in sundry speciall parts of our obedience and service unto God.

First, No mans preaching pleaseth God unlesse hee preach with affection [ 1] and zeale. I serve God (saith Paul, Rom. 1.9.) with my spirit, in the Gospell of his sonne.

Secondly, No mans hearing pleaseth God, or will doe him any good, un∣lesse he heare with affection. If God open not your hearts as he did Lydias, Act. [ 2] 16.14. and make you able to heare with affection, though you had as good preachers as Paul was, your hearing would be to no purpose.

Thirdly, No mans praying pleaseth God or will doe himselfe any good, [ 3] though his words be never so many or so good, unlesse he pray with his heart with feeling and affection of heart. The effectuall ••ervent prayer of a righteous man availeth much, saith the Apostle, Iames 5.16. As if he should have said, The most righteous mans prayer that is, will not be effectuall, nor availe much with God, unlesse it be fervent.

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

[ 5] Fiftly, The duties we performe to men in our callings, please not God un∣lesse we doe them with affection of heart. Whatsoever ye doe (saith the Apo∣stle to the servant, Col 3.23.) doe it heartily, as to the Lord. As if hee had said, Els you serve not God in any thing you do, nor must looke for any accep∣tance, or reward from him.

[ 6] Sixtly and lastly, The workes of mercy that wee doe, though wee should give all wee have to the poore, please not God, unlesse they be done with af∣fection and with a compassionat heart. Whosoever hath ability, and seeth his brother hath need, (saith the Apostle, 1 Ioh. 3.17.) and shutteth up his bowells of compassion from him, (though he open his purse and give him never so much) how dwelleth the love of God in him?

Let every one of us apply this to our selves for the time will not permit me to doe it.

[ 3] The third and last property required in the manner of that obedience and service wee doe to God is this; if we desire to doe it in the right manner, we must doe it in humility. In the best duties wee doe wee must find cause of humbling in our selves, because wee have done them so poorely and so cor∣ruptly. When yee have done all those things that are commanded you (saith our Saviour, Luke 17.10.) say, wee are unprofitable servants. As if hee had said, Say this is nothing, to that that I should have done. Whatsoever ye doe in word or deed, (saith the Apostle, Col 3 17.) doe all in the name of the Lord Ie∣sus As though he should say, Acknowledge and feele the need you have of Christ, to make the best things that you doe acceptable unto God. Thus did Nehemiah when he had done a better worke and service to God then any of us are ever like to doe while we live, yet see how he was humbled in himselfe, Neh. 13.22. Remember me, ô my God, concerning this also, and spare me (par∣don me) according to the greatnesse of thy mercy. Without this there can be no uprightnesse of heart in us, how good duties soever we performe. Behold (saith the Prophet, Hab. 2.4.) his soule which is listed up, is not upright in him.

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.

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

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

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

[ 1] For the first, I know well that all men (in the Church especially and among us) will say they are Gods servants. Are we not all Christians? Doe we not all professe the true religion? Doe they not come to Church, and say their prayers, and receive the Sacrament? Alas, many that doe so have as heathe∣nish hearts, as any are to be found among the Turks or savage Indians. I grant the Lord hath in his Church a great number that serve him as retemers, and will be content (for their owne advantage) to weare his cloth, and to wait on him now and then. But they will not live in his house, nor bee his meniall servants. There belongeth more to the proving of one to be the servant of God, then this to say hee is his servant, and to weare his livery. Hee that is Gods servant indeed, must 1 Depend upon him and put his trust in him. As the eyes of servants looke to the hands of their masters (saith the Psalmist, Psal. 123.2.) so our eyes wait upon the Lord our God, untill hee have mercy upon us. 2. He must doe him service, and daily service, he must doe what he com∣mandeth him. Thus doth the Apostle describe a Christian servant even to an earthly master, 1 Tim. 6.1. Servants as under the yoke. Every servant is under a yoke, he may not doe what he listeth•• And so is Gods servant described he must not onely professe, but practise religion. This is the protestation of Gods servants, Iosh. 24.24. The Lord our God will we serve, and his voice will wee obey. And certainely God hath but a few such servants, even in his Church. He hath many reteiners, but very few houshold servants; many professours at large, but few that will endure his yoke, the power and practise of religion. They professe they know God: (saith the Apostle, Tit. 1.16.) but in their workes they denie him, being abominable, and disobedient, and unto every good repro∣bate. When it commeth to matter of practise and obedience then they renounce him, and say with those, Luk. 19 14. We will not have this man to reigne over us, As if they had said; any rather then him.

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

[ 1] First, The Divell (we know) hath many more followers and servants, then the Lord hath; and may in that respect boast against the Lord (as Papists doe a∣gainst us) that universality and multitude is on his side. He is the prince of this world as our Saviour calleth him, Iohn 14.30. And the way that leadeth to de∣strution is abroad way, (Matth. 7.13.) and many there be that walke in it; he can want no servants. Whereas (on the other side) and Lord hath but a few to serve him. He is faine to take one of a city, and two of a tribe, as he spea∣keth, Ier. 3.14. His way, the way that leadeth unto life (Matth. 7.14.) is nar∣row, and but a few goe that way.

Secondly, All the services that Satan imployeth his servants in, all the worke

that hee hath for them to doe (besides the hard reckoning that hee will make with them for it when the day of payment shall come) is for the present full of vexation of spirit, the worke and service it selfe is no better then most toilsome and base drudgery. That covetousnesse is so you may see in Ahab, 1 King. 21.4, 5. and that filthy lust is so you may see in Ammon, 2 Sam. 13.2. and that beastly drunkennesse is so you may see, Pro. 23.29. And the like I might shew you, of many other of the workes that this master imployeth his servants in. O what paines men are content to take in his service? How they toile and moile in it? They weary themselves to commit iniquity as the Prophet speaketh, Ier. 9.5. And yet though this be so Satan can have servants enough. On the other side the places and workes wherein the Lord imployeth all his servants, are ho∣norable services, and full of freedome and liberty. That as it is said of Solomon, 1 King. 9.2•• Of the children of Israel did Solomon make no bondmen; So may it more truly be said of the Lord, he useth none of his servants as bond-men, they are all his freemen as the Apostle calleth them, 1 Cor. 7.22. He imploy∣eth them in no drudgery not base services, but taketh them neare unto himselfe, to wait upon his owne person. In which respect they are called, Psal. 148.14. A people neare unto him. Nay he useth them as friends rather then as servants. Henceforth (saith our Saviour, Iohn 15.15.) I call you not servants, for the ser∣vant knoweth not what the Lord doth, but I have called you friends. Though this be so I say, yet can the Lord get nothing so many servants, no not in his Church, and among those that call themselves Christians, as Satan hath. Nay surely most men doe with all their endeavour shunne his service, and blesse them∣selves from it; they abhore it as if it were the greatest bondage in the world, to be truly religious, to bee the servant of God. Israel would none of mee, saith the Lord, Psalme 81.11. Of all masters they would none of him. Men had rather doe any drudgery in the service of Satan, and serve him as bond∣slaves, then to be the Lords freemen, and serve him in the most honourable place he can imploy them in.

Thirdly and lastly, The service that men doe to Satan though it be never so [ 3] toilesome a drudgery, yet they doe it willingly and cheerefully, it is no trou∣ble to them; The lusts of your father ye will doe, saith our Saviour, Iohn 8.44. But the service that most men doe unto God, is most irksome unto them, they had rather doe any labour in the world then that. You that feare God have oft I doubt not met with such servants as would be content to take any paines, to doe any drudgery you can put them to, so as they be not urged to serve God, to come to prayers, to be catechised, to give account of the Sermons they heare, to be kept in on the Sabbath; and certainely this is the disposition not of poore servants onely but of the most men to the service of God; as the Lord com∣plaineth, Mal. 1.13. Ye said also, what a wearinesse is this? What a toilesome thing this service of God, this practise of religion is?

Now let us consider what should be the cause of this that men even such as [ 2] call themselves Christians, should thus shun and abhorre the service of God, that it should be so odious a thing to be religious (which is the second thing I propounded to speake of) and we shall find (whatsoever they pretend) they have no just cause at all to doe so. Certainely there is an evill report a slaunder raised and received in the world of the service of God (as once there was of the land of promise, Numb. 13.32.) that doth discourage men from entering into it. See how God expostulateth with Israel about this, Mic. 6.3. O my peo∣ple, what have I done unto thee? (how have I used thee, tha thou shouldst thus complaine of my service?) and wherein have I wearied thee? Testifie against me. He wondereth what should be the cause, why men thinke so hardly of him and of his service. It is good for us to enquire a little, upon what grounds this should rise. Six of the principall of them, which I have observed I will

mention unto you. But the first five of them I will onely name, and insist on∣ly a little upon the last, which doth concerne the point, that I am to make ap∣plication of.

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

[ 2] Secondly, Another is, that they see nothing would make them so odious in the world, as to be accounted religious. Concerning this sect, (say they with the Iewes, Acts 28.21.) we know that every where it is spoken against. To bee accounted a thiefe, a drunkard, a papist, or any thing will not make a man so odi∣ous to many as to be counted a Puritan.

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

[ 4] A fourth is, the blemishes they discerne in them that professe religion; at this many stumble. Wo be to the world because of offences, saith our Saviour, Matth. 18.7.

[ 5] A fift cause of it is this, that the service of God and the practise of religion is spirituall, and therefore such as the naturall man cannot savour, but counteth it a most foolish and ridiculous thing. The naturall man receiveth not the things of the spirit of God, (saith the Apostle, 1 Cor. 2.14.) for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned. Any will-worship or superstition hee can much more easily brooke and like of though it bee never so painefull (such as the Apostle speaketh of, Col. 2.23. such as popish confession, and penance, and fastings, and pilgrimage) then of the true service of God; for that is agreeable to nature, and but bo∣dily, but this is spirituall and in that respect not sutable to the fleshly and cor∣rupt nature of man.

[ 6] But the sixt ground of this hard conceit men have of the service of God is this, that it is an hard service, and requireth more of men then flesh and bloud is able to doe. They cry out of many a duty, that God in his Word requireth of his servants, as the Iewes did of one of Christs doctrines, Iohn 6.60. This is an hard saying, who can heare it? And of the faithfull Ministers of God, as if we were like the task-masters of Egypt, Exod. 1.11. that afflict men with the burdens we lay upon them. Or like the Pharisees of whom wee read, Matth. 23.4. that they bound heavie burdens, and grievous to be borne, and laid them upon mens shoulders; And of whom Peter saith, Acts 15.10. that they put a yoke upon the Disciples necks, which neither they nor their fathers were ever able to beare. Of us they exclaime principally, and say that we by our strictnesse and precisenesse make the service and religion of God, more burdensome to men then ever God himselfe made it. Let us breake their bands asunder (say those,

Psalme 2.2, 3. who did indeed set themselves against Christ, though they pre∣tended onely to mislike his ministers) and cast away their cords from us. And certainely this conceit men have of God, and of his service, as if hee were the hardest master; and his service and religion the greatest bondage and slavery in the world, such a yoke as no man is able to beare. Wee cannot bee religi∣ous, but wee must bee abridged of all liberty in our mirth, and recreations, and good fellowship. Wee must spend the Sabbath in religious duties, wee must spend so much time in hearing, wee must pray so oft at Church, and in our families, and in secret too; and many such like things wee must doe; yea all this must bee done, with our whole heart, or else all is to no purpose; yea wee must bee so mortified, wee must crucifie that flesh with the affections and lusts. Galat. 5.24. And who can doe all this? Wee know there bee some that pro∣fesse, and pretend they doe all this; but certainely they are all hypocrites that pretend this, it is impossible for flesh and bloud to doe so indeed. These are the conceits that men have of Gods service; they thinke the life of a Christian the most uncomfortable life, and the service of God, the greatest bondage and drudgery in the world. But (alas beloved) this is but a false slander that is cast upon the wayes and service of God. And wee must say of it, as our Saviour doth of the tares that were sowed in Gods field. Matth 13.28. The enemy hath done this. The devill hath raised this slaunder, and suggested it into the minds of men, to terrifie them from Gods service by it. There is no truth in it at all. For though indeed wee must goe under the yoke if wee will bee his servants, and obey his commandements; wee may not be allowed to live as we list; yet if wee can once humble our selves to beare this yoke of Christ, wee shall never have cause to complaine of the hardnesse or uneasinesse of it, Take my yoke upon you (saith our Saviour, Matth. 11.29, 30. even to the humbled sinner who was like the bruised reed, who was already weary and heavy laden, and therefore unable to beare any heavy burden, or to weare a yoke that would pinch and gall him; even to this man saith Christ, take my yoke upon thee, feare it not) for my yoke is easie, and my burden light? If this yoke doe pinch or gall any man, the fault is not in the yoke, but in himselfe, because hee taketh it not upon him, but like an untamed and unruly bullocke, strugleth with it, and is un∣willing to beare it. If any of Christs burdens seeme intollerable to any man, the fault is not in the burden, but in himselfe, hee hath some bile or corrupt sore upon him, that maketh him unable to beare the lightest burden, that can bee laid upon him. And thus speaketh the Apostle Iohn also of all Christs burdens and commandements, 1 Iohn 5.3. This is the love of God that we keepe his commandements (if wee bee his servants, and beare any love to him, wee must indeed keepe his commandements) but his commandements are not grievous, it is no bondage to bee tyed to keepe them. In which respect also the Apostle calleth it the law of liberty, Iames 1.25. It is the greatest freedome and liberty in the world to bee obedient unto God. Certainely no man hath just cause to complaine of the hardnesse of Gods service, nor to bee afraid of it. There is no life under heaven so pleasant as the life of Gods servant; there is no service in the world so easie and comfortable, as the service of God is. If men obey and serve him (saith Elihu, Iob 36.11.) they shall spend their dayes in prospe∣rity, and their yeares in pleasure.

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

Lecture LXXXXI. On Psalme 51.6. Iune. 17. 1628.

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

For the first. Though God doe indeed restraine his servants from licenti∣ousnesse, [ 1] and liberty to doe what they list; his servants must live under a law, under government, they must beare his yoke; Yet is his yoke even in this re∣spect, a most easie yoke to all that can once humble themselves to beare it. For hee doth allow to his servants liberty enough even in the comforts and de∣lights of this life. Nay no man under heaven can with that freedome of heart, and true delight, use any of the creatures of God, any of the comforts of this life, as the servants of God may. That which the Apostle saith of marriage, and meates, 1 Tim. 4.3. may likewise be said of all other lawfull recreations, and delights. God hath created them to be received with thankesgiving of them which beleeve and know the truth. As if he had said, For their sakes they were ordained, they are the people that have just title unto them. God hath called us to peace, saith the Apostle, 1 Cor. 7.15. that is, not an hard, a troublesome, and rigorous, but a free and comfortable condition of life, even in respect of these outward things. And in this respect among others, the Apostle saith, Gal. 5.13. Brethren yee have beene called unto liberty, onely use not your liberty as an occasion to the flesh. Religion doth not forbid the use of any lawfull delight, but the abuse of it onely.

Secondly.The taskes that God sets to his servants, the burden he layes [ 2] on them, I meane the duties and services that hee requireth of them, are not hard and heavy, nay they are certainely light and easie to bee borne; and in this respect also the service of God is no bondage nor drudgery, it is the most easie and comfortable life in the world, and it is nothing but the deceitful∣nesse of Satan, and of our owne naughty hearts, that causeth us to judge o∣therwise of it. Now if any man shall object, and aske mee. Are all Gods commandements easie indeed? Is it a matter of no hardnesse or difficultie to observe them? For answer unto this, I will shew 1. How, and in what re∣spect they are hard and difficult. 2. How and in what respect they are light and easie to be peformed.

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

[ 1] First. To every wicked and naturall man, the commandements of God are not onely hard, but impossible; hee can doe nothing that God requireth, in that manner that God requireth. I know well, that many things which such men doe, may seeme to other men and to themselves also to bee very good workes. All these things (saith the young man, Mat. 19 20.) have I kept from my youth up. But indeed this is utterly impossible, every unbeleever is reprobate unto every good worke. Titus 1.16. How can yee being evill (saith our Saviour, Matth. 12.34.) speake good things? that is, constantly, and con∣scionably▪ Can the Aethiopian change his skinne, or the Leopard his spots? (saith the Lord, Ieremy 13.23.) then may yee also doe good, that are accusto∣med to doe evill. And that which our Saviour saith of the covetous man, (Luk. 18.25.) may also truly bee said of the fornicatour, and of the drun∣kard, and of the proud man, and of every wicked man, It is easier for a camel to goe through a needles eye, then for such a one to enter into the kingdome of God, or to keepe any of those commandements, that are against his sin.

Secondly. To every regenerate and godly man, the commandements of God are not onely hard, but impossible to bee kept, in that manner that the law requireth. In that respect the Apostle Peter professeth, Actes 15.10. that the law was svch a yoke, as neither their fathers (none of the holy Patri∣arches, nor prophets) nor they (none of the elect Apostles themselves) were able to beare. Now if a Papist (who holdeth and beleeveth that this is not on∣ly possible, but very easie also for every regenerate man to keepe all the com∣mandements of God so perfectly as he may bee justified thereby in Gods sight, and merit also eternall life, if such a one I say) shall object against this proofe, that the Apostle speaketh not there of the morrall, but of circumcision, and of the ceremoniall law. I answer, Hee calleth circumcision and the cere∣moniall law, an intollerable yoke, not in respect of it selfe (for the ceremoniall law was much more easie to bee kept, then the morall was) but because by ur∣ging the observation of the ceremoniall law then (when it was abrogated by Christ) they did deprive men of all benefit by Christ, and bound them to the observation of the whole morall law, and to seeke salvation by it. This the A∣postle plainely teacheth us, Galat. 5.2.3. Behold I Paul say unto you, that if yee be circumcised, Christ shall profit you nothing. For I testifie againe to every one that is circumcised, that he is a debtor to doe the whole law. The observation therefore of the morall law in that manner that the law required (that is exact∣ly in all points and perfectly) was such a yoke, as no Prophet, nor Apostle, was ever able to beare. This the Lord taught his people by delivering the law un∣to them in so terrible a manner as he did. The sight was so terrible (saith the Apostle, Hebr. 12.••1) that Moses said, I exceedingly feare and quake, and all Gods people were in that terrible feare, that they intreated (as the Apostle saith verse 19.) that the word might not bee spoken to them any more; that they might heare no more of it in that manner; and the reason is given verse 20. why they were in this horrible feare For they could not endure that which was commanded saith the Apostle, The commandements of God in that manner that the law enjoyneth them, have nothing but terrour in them, the perfect observation of them is so intollerable a yoke, as Moses himselfe was not able to beare.

Thirdly and lastly. To observe the commandements of God, even in such [ 3] a manner as the Gospell requireth; that is, to say in truth and sincerity of heart, is a very difficult and painefull thing to the best of Gods servants, in respect of those reliques of naturall corruption that doe remaine in them, besides the ma∣nifold and strong pull-backs, and oppositions they shall bee sure to receive from Satan, and the world. This the faithfull find to bee too true by daily ex∣perience. The same combate and warre that they find oft in themselves, in every good duty and service, they would doe unto God, betweene the flesh and the spirit, the law of their mind, and the law in their members, the rege∣generate and unregenerate part (of which the Apostle speaketh, Rom. 7.23. Galat. 5.17.) certainely putteth them to no lesse paine then Rebecca was in, when the two children strugled together within her, Genesis 25.22. and as the paine she was in then, made her cry out in a sudden fit of impatiency, If it bee so why I am thus? would I had never conceived, would I had never mar∣ried. So doth the paine that this intestine warre putteth them in, make the best of Gods servants often times, not onely to sigh, and grone, and cry out with Paul Rom. 7.24. Oh wretched man that I am; but even to enter∣taine such motions as Rebecca did. If it bee so, why am I thus? If it bee so hard and painefull a thing to serve God, would I had never entred into his ser∣vice, but contented my selfe to live as other men doe. This tentation we know the Prophet himselfe was subject unto, when he cryed, Ps. 73.13. Verily I have clensed my heart in vaine, and washed mine hands in innocency. Let papists say

what they will, how easie a thing it is for a regenerate man to keepe all the commandements of God, and to keepe them perfectly; it is certainely a pain∣full thing for such as the best of us are, that have so much flesh and corrupti∣on remaining in us, to doe any service unto God, even in that manner as the Gospell requireth of us; without labour and paine, no service can bee done to God acceptably. That which the Apostle saith of prayer, Strive together with me in prayer, saith hee, Rom 15.30. faithfull prayer can never bee well made, without striving and labour; the same our Saviour saith of all the wayes of God that leade to life (faith, repentance, love, keeping of the Sabbath, every other good duty and service) Lu. 13.24. Strive to enter in at the strait gate. As though he should say, every way of God is strait and uneasie to our flesh, and therefore, without striving and labour, there is no possibility of walking in it.

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

[ 1] First. Though the commandements of God bee impossible to the naturall and wicked man, to the regenerate and true beleever, they are possible enough. All things are possible (saith Christ, Mar 9.23.) to him that beleeveth. Nay as it hath beene truly said of the wicked man, hee cannot possibly keepe them, he cannot but breake them; so may it bee as truly said of the regenerate man, he cannot but keepe them, he cannot breake them as the other doth. How can I (saith Ioseph, Gen. 39.9.) do this great wickednesse and sinne against God? Who∣soever is borne of God, sinneth not (saith the Apostle, 1 Ioh. 3.9.) and he cannot sin, because he is borne of God.

[ 2] Secondly. Though the commandements of God, and the observation of them as Moses enjoyned them, be an intollerable yoke, even to the regenerate them∣selves, yet as Christ enjoyneth them, they are not so. Though that perfect and strict obedience which the law requireth, be utterly impossible for the strongest Christian under heaven to performe; yet Evangelicall obedience to the com∣mandements of God, an unfeined love to them all, and endeavour to keep them (which is all that the Gospell requireth) is no more then the weakest Christian is able to performe. For so saith our Saviour to the poore Christian, that is most wearied, and over-burdened, and broken-hearted, Matth. 11.30 My yoke is easie, and my burden light.

[ 3] Thirdly and lastly. Though to the best of the regenerate, the cōmandements of God, even as Christ enjoyneth them, be difficult, & cannot be performed with∣out labour and paine, in respect of the flesh, and the remnants of corruption that are in them, yet are they unto them in respect of the inward man and the rege∣nerate part, most easie and sweet, I delight in the law of God (saith the Apostle, Rom. 7.22.) after the inward man. And for this wee have not only the expresse testimony of the holy Ghost, 1 Ioh. 5 3. His commandements are not grievous. But wee have also the experience of the faithfull in all ages, who have beene so farre from finding of that hardnesse in the yoke of Christ, as was in the yoke of Moses, that terrour in the law of Christ, as was in the law of Moses, that they have found more sweetnesse in it, then in any thing else in the world. And by how much the more, the inward man and grace of regeneration hath growne and increased, and as the flesh and corruption hath decayed, and bin weakened in them, by so much the more easie, they have found the commande∣ments of God to be, by so much the more sweetnes and delight they have felt in them. We know how plentifull and patheticall David is in expressing this, Oh how love I thy law, saith he Ps. 119.97. & ver. 143. Thy cōmandements are my de∣lights. As if he had sayd, they are to me in stead of all delights & pleasures in the world. And thus the Prophet professeth Ier. 15.16. Thy word was to me the joy &

rejoycing of my heart. And whence commeth this strange alteration and diffe∣rence betweene the people of God; Moses quaked at, and found terrour in the Law, David joyed, and felt sweetnes in it; all Gods people at the delivery of the law desired they might heare no more of it, Paul and Ieremy delight, & rejoyce in it? O see (beloved) what Christ hath done for us, he hath taken out the sting of the law, that it is no more a killing letter; See the difference betwixt Christ and Moses, betwixt the law and the Gospell. And thus have I finished the second part of my answer, and shewed you that the Lord setteth no such hard taskes to his servants, as Satan pretendeth. The commandements and duties that God enioyneth unto them that are in Christ, are not impossible, nor hard to be perfor∣med; it is nothing but this cursed flesh of ours that maketh us so to complaine of the commandements of God, and repine at the yoke of Christ, as we use to doe.

Now come wee to the third and last part of my answer to this slander that [ 1] Satan hath raised against the religion and service of God, wherein I will shew you that it is so farre from being a bondage and drudgery, that it is the most happy and comfortable life in the world. And for proofe of this I will lead you no further then unto the consideration of the person, that wee doe service unto, how gracious and good a master the Lord our God is, unto all that serve him. We find among men, that great men that have honour, and power, and authority, can want no servants, every one coveteth, that themselves and their children may belong to such; And whose service is so much to bee desired in that respect, as the Lords is? Who would not feare thee (saith the Prophet. Ieremy 10 7.) ô King of nations? for to thee it doth appertaine. As if he had said; All greatnesse and Soveraignty, all power and Majesty belongeth unto thee. But when unto greatnesse, and power, goodnesse also, and graci∣ousnesse of disposition is added; when men can say of a man, that he is not only a great man, but hee is also one that useth to bee good, and bountifull to his ser∣vants; this hath wonderfull force to draw the hearts of all men unto him. For a good man (saith the Apostle, Rom. 5.7.) some will even dare to dye; for such a one men thinke, they can never doe too much. And certainely, if wee knew the Lord well, and how gracious and good hee is towards his servants, there is none of us here, but would desire and long to bee in his service. And that which David saith, Psalme 9.10. of putting our trust in him, may also bee said of doing him service. They that know thy name, will be glad to serve thee. And surely Satan deceiveth men, and keepeth them from serving God, and being religious by no device, more then by this, that he perswadeth them, as he did the lazy and unprofitable servant; Matth. 25.24. that the Lord is an hard master, hard to be pleased, apt to exact rigorously of his servants, more then they are able to performe. Observe therefore I pray you (that you may perceive how false a slander this is) the gracious disposition of the Lord whom we do ser∣vice unto, in these foure points especially.

First. His aptnesse to winke at, and passe by our offences. Whereas we can [ 1] doe no worke hee setteth us about so well, but wee shall offend many wayes in it, and find cause to cry him mercy for it, as good Nehemiah did, Nehem. 13 22. the Lord is not apt to marke and observe strictly, every thing that is done amisse, but useth to winke at, and is ready to passe by, and remit many slips and failings of his servants in this kind. I will spare them (saith he Mal. 3.17) as a man spareth his sonne that serveth him. If thou Lord shouldst marke iniqui∣ty (saith David, Psalm. 130 3, 4.) ô Lord who shall stand? As if hee had sayd, Who could endure thy service? But there is forgivenesse with thee: that thou mayest be feared. As if he had said, That aptnes that is in thee to forgive thy ser∣vants their slips, would make any man (that is not a very beast) willing to serve thee. This made the Church break out into these words of admiration, Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity, & passeth by the transgres∣sion

of the remnant of his heritage? As if he should say; Where shall a man find such a master as thou art?

[ 2] Secondly. Observe his aptnesse to accept of that little wee are able to doe. That whereas wee are oft so untoward unto good duties, that wee find our selves unable to doe any thing, To will, is present with us (as the Apostle spea∣keth, Rom. 7.18.) but we find no ability at all, to performe that that is good; we have nothing in us but an unfeined desire to doe well, and a griefe that wee cannot doe it; this good Lord and master of ours, is apt to take even that in good part, if wee but doe what wee can, and accounteth that, as perfectly performed by us, which hee seeth us unfeinedly desire and endeavour to doe. If there bee first a willing mind (saith the Apostle, 2 Cor. 8.12.) it is accepted, according to that that a man hath, and not according to that that a man hath not. And whereas wee, when wee have done our worke best, are apt to bee ashamed, and discouraged in our selves, because wee have so slubbered it over, and done it so illfavouredly, this good master of ours is apt to accept of in Christ, and to take in good part these poorest services that are done in faith and obedience unto him. Yea hee is apt to delight in them, and to praise us for them. Our spirituall sacrifices (the Apostle telleth us, 1 Pet. 2.5.) are acceptable to God by Iesus Christ. And let mee see thy countenance (saith Christ to his Church, Cant. 2.14) let mee heare thy voice; for sweet is thy voice, and thy countenance comely. And well done good and faithfull servant, saith the Lord to him, Matth. 25.23. that had but two talents. And who can com∣plaine of such a master? Nay who that knoweth and beleeveth this, would not bee glad to serve such a master, as is so ready to accept of, and delight in, to commend and applaud such poore service, as wee are able to doe unto him.

[ 3] Thirdly. Observe how ready hee is to helpe his servants in the worke that hee setteth them about. Whereas the Lord is sometimes pleased to enjoyne his people duties and services, of more then ordinary hardnesse, and difficulty (he presseth them with affliction out of measure above strength, as Paul saith hee was, 2 Cor. 1.8. He bringeth them to the fiery tryall that the Apostle speaketh of, 1 Peter 4.12. He setteth the messenger of Satan to buffet them with strange tentations as Paul was, 2 Cor. 12.7.) in such a case the Lord is wont to put to his owne hand to the worke, in an extraordinary manner, and to helpe his poore servants that they may be able to goe through with it. It is said, 1 Chron 15.26. that God helped the Levites that bare the arke of the covenant of the Lord. And the Apostle speaking of the great tryall of affliction that Gods servants are some∣times brought unto, telleth us, Rom 8.26. that in that case the spirit it selfe helpeth our infirmities. The greater that the tryall is, that God shall be pleased to exercise us by, the greater degree of strength will hee minister unto us, for the bearing of it. And what need the weakest of Gods servants feare the hea∣viest burden that can bee laid upon them, when he hath such a one to helpe and support him? When those everlasting armes that Moses speaketh of, Deut. 33.27. are underneath him? Nay, why may wee not in all dangers secure our hearts in this, and say, Lord give thou strength to beare it, and lay on me what thou wilt. The things that are unpossible with men (saith our Saviour. Lu. 18.27. to his Disciples, when they were astonied out of measure with a Do∣ctrine hee had taught, as Marke 10.26.) are possible with God. So when Paul prayed thrice (that is often) unto God to bee delivered from that messen∣ger of Satan, that buffeted him so (as it may bee some of you have done against those blasphemous thoughts, whereby you are buffeted) hee received this answer from God, 2 Cor. 12.9. My grace is sufficient for thee. As if hee had said, Feare him not, I will warrant thee, thou shalt be strong enough for him, he shall not be able to overcome thee, my grace and helpe will be suffi∣cient

enough for thee, in this very case to uphold and strengthen thee. And this made Paul speake so confidently. Phil. 4.13. I can doe all things through Christ that strengtheneth me.

Fourthly and lastly. Observe what wages God giveth to his servants. He is [ 4] many wayes good unto them besides their wages (as all good masters are) they have many availes (as we speake) from him, even in this life many are the pri∣viledges of Gods servants.

First. If wee bee his faithfull servants, wee shall have his countenance and [ 1] favour. When David had spoken of the happinesse of them that dwell in Gods house, he mentioneth this for one part of it, Psal. 48.11. For the Lord God is a sunne to such, the light of his countenance useth to shine upon them. And this is such a priviledge as is worth all the paines wee can take in his service, though it were a thousand times more. Cause thy face to shine (saith the Church. Psalm. 80.19.) and wee shall bee saved. As if she had said, We have even enough.

Secondly. If wee bee Gods faithfull servants, we may bee assured of pro∣tection [ 2] and safety in times of greatest danger. For what master is there that will not defend and beare out his servants, specially in the service they have done unto him. And this also David reckoneth for another part of their hap∣pinesse that dwell in Gods house, and serve him. Psal. 84.11. the Lord will bee a shield unto such.

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

Fourthly and lastly. If we be Gods faithfull servants, we shall be sure when [ 4] the time of payment commeth (that is not till the even be come as our Sa∣viour speaketh, Matth. 20.8. till our day bee done, till this life bee ended) to receive such a reward of our service, as no tongue can expresse, no heart can conceive how great it shall bee Our Saviour speaking of the reward of such of Gods servants, as had done but little service unto God, even so little as themselves tooke no notice of it, saith, he will say thus to them at the day of judgement, Matth. 25 34, 35. Come yee blessed of my father, inherite the kingdome prepared for you, for I was an hungred, and yee gave me meat, I was thir∣sty, and ye gave me drinke. Alas, what was that that they had done, to be rewar∣ded with a kingdome? Certainly there is no proportion betweene the service and the wages; but this it is to serve such a master; thus will the Lord reward all that serve him. And therefore admit the service that God should im∣ploy us in all our life long, either in doing or suffering, were never so hard and painefull; yet the certaine hope wee have of this reward in the end, were suffi∣cient to make it easie unto us, yea to make us cheerefull and comfortable in it, and even to sing at our worke, as Paul and Silas did, even at midnight, when they had bin grievously scourged, and were then in a dungeon, and their feete fast in the stocks, as you shall read Actes 16.25. And what was it that made Moses not only willing to forsake the pleasures of sinne, and all those wicked liberties and delights that worldly men dote so much upon, but to betake him∣selfe to the service of God, and joyne himselfe to the people of God, even then when they were in greatest affliction and reproach, yea to account their life a farre more happy and comfortable life, then the life of any courtier, or of Pha∣raoh himselfe, but onely this, that he had respect to the recompense of reward; as the Apostle telleth us, Hebr. 11.26. For this cause wee faint not (saith the A∣postle, 2 Cor. 4.16, 17.) but though our outward man perish, yet the inward

man is renewed day by day (our delight in Gods service, and in his holy law increaseth daily) for our light affliction which is but for a moment, worketh for us a farre more exceeding and eternall weight of glory. Rejoycing in hope (saith the Apostle, Rom. 12.12.) patient in tribulation. As though he should say, The hope of this reward is able not onely to make you patient in any tribula∣tion (how great soever it may be) but even comfortable and joyfull in it also.

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

Lecture XCII. On Psalme 51.6. Iune 24. 1628.

[ 3] IT followeth now that we proceed to the third and last point which I pro∣pounded to handle in this first part of the application, which concerneth those that refuse to serve God, and to be religious, and it is to shew the dan∣gerous estate that they are in that doe so, to reprove and terrifie all wicked men, specially such as live in the Church, and under the meanes of grace. We have heard in the handling of this third and last note of an upright heart, That if there be in a man but an unfeigned desire to be saved and to please God, he is accep∣ted of God, he hath certainely truth of saving grace in him. That no man is rejected of God, no man shall perish, that hath in him a true desire to be saved and to please God. This point if it be well considered, is of great force to humble all naturall men, to take all excuse from them, and to make them a∣shamed of themselves. For what goodnesse can there be in that man that hath not in him so much as a desire to be good? What can that man pretend why he should not be most justly condemned and cast into hell, that never had in him a true desire to be saved and to flie from the wrath to come? And surely thus it is with every wicked man that liveth in the Church, and under the meanes of grace; to that man I may boldly say, thou canst not repent nor leave thy sinnes, because thou dost not desire to repent and forsake thy sinnes; thou hast no grace because thou dost not desire grace; thou canst not beleeve, because thou dost not desire to beleeve; thou shalt perish everlastingly, be∣cause thou hast no true desire nor will to be saved. Wicked men are apt and ever have beene blasphemously to impute all this wholly unto the Lord, and his will, to cast all upon God, and to say of their future estate, I shall doe as it pleaseth God, if it be the will of God, and he have so decreed, I shall be sa∣ved, if it be otherwise how can I helpe it? And of their present estate, if God would give me the grace, I should be better then I am, and till then how should I mend? Thus did our first father plead for himselfe so soone as ever he was fallen from God. The woman (saith he, Gen. 3.12.) which thou gavest to be with me, she gave me of the tree, and I did eate. As if he had said, I may thanke thee for that that I have done, If thou hadst not given me this woman, I had never sinned. And thus did the unprofitable servant pleade for himselfe, Matth. 25.14. I know thou art an hard ma••, reaping where thou never sowedst.

As though he had said, Exacting fruit of holinesse and obedience where thou didst never bestow the seed of grace. And thus the Apostle bringeth in wic∣ked men objecting against the Lord, Rom. 9 19. Why doth he yet find fault? for who hath resisted his will? As if he had said, How can I justly be blamed or pu∣nished for being as I am, if it be the will of God I shall be no better? How can I be said to be the cause of mine owne damnation, when it is the decree and will of God that I should perish? But (as I told you) these are but the pleas and pretences of wicked men. These pleas will not hold. Certainely as God is not the cause of any mans sinne, but himselfe as the Apostle teacheth us, Iam. 1.13, 14. Let no man say (As if he had said, I know men are apt to say so, but it is folly and sinne for a man to say) when he is tempted (or moved to any sinne) I am tempted of God, for God cannot be tempted of evill, neither temp∣teth he any man; but every man is tempted when he is drawne away of his owne lust, and enticed. So neither is God the cause of mans destruction but himselfe. It is the fruit of his owne way, as the Holy Ghost speaketh, Pro. 1.31. And as of every temporall crosse that befalleth a man in this life (of what kind soever it be) a man may justly smite himselfe upon the breast, and say to his owne heart as the Lord speaketh, Ier. 2.17. Hast thou not procured this to thy selfe? He may truly say, Whatsoever hand, God, or man had in this evill that is befa••len me, I am sure I was the chiefe cause of it my selfe; so may it truly be said to every wicked man of his spirituall and eternall death and destruction, as the Lord speaketh to Israel, Hos. 13.9. O Israel thou hast destroyed thy selfe, but in mee is thy helpe; that is, though thou canst not save thy selfe nor worke any good∣nesse in thy selfe, that must come wholly from my meere grace (By grace are ye saved, through faith (saith the Apostle, Ephes. 2.8) and that not of your selves; it is the gift of God) yet thou hast destroyed thy selfe, thou art thy selfe the cause why thou hast no grace, why thou canst not repent, nor leave thy grosse sinnes, why thou canst not beleeve nor take any comfort in Christ, why thou shalt be damned and perish everlastingly. Yea how apt soever men are now to plead thus for themselves and to impute all unto God, there will come a day when (as the Apostle speaketh, Rom. 3.19.) every mouth shall be stopped, and all the world shall become guilty before God; No man shall have any such thing to say for himselfe, but shall cleare the Lord, he shall cry guilty and ac∣knowledge himselfe to have beene the onely cause of his owne destruction. The bookes shall be opened (as the Apostle speaketh, Revel. 20.12. the bookes of eve∣ry mans conscience) and men shall bee judged according to the things that are written in those bookes, according to their workes. Every mans owne booke, his owne conscience will plead for God against himselfe, at that day. At that day it will appeare that not the Lord but every wicked man himselfe is the one∣ly cause of his owne destruction; that he is not saved, because he had no de∣sire nor will to bee saved, hee did not his endeavour nor what lay in him, to come to grace and salvation; that the Lord was not wanting to him this way but he was wanting to himselfe. In that day the Lord will say to every wicked man as hee saith to Ierusalem, Matth. 22.37. O wretched man and woman how oft would I have gathered thee, but thou wouldst not? How oft would I have converted thee; what meanes of grace did I give unto thee; how often have I shewed my selfe willing by such and such a Sermon, by such and such an affliction to have changed thy heart, but thou wouldst not? Certainely all wicked men perish wilfully, they perish because they will perish, they have no desire to be saved. Why will ye die O house of Israel, saith the Lord, Ezek. 33.11? As if he had said Ye die because ye will die. Now that men do perish thus wilfully, that they have no true desire nor will to be saved, appeareth evidently by these foure things that may be observed in them.

First, They will use no meanes nor take any paines to escape damnation, to [ 1]

obtaine grace and to get to heaven, as they would doe to escape any great dan∣ger they desire to avoid; or to obtaine any good thing they desire to have. Salvation is farre from the wicked (saith David, Psal. 119.155. how should they come by it?) for they kept not thy statutes. As if he had said, They will not use the meanes, nor labour to get it.

[ 2] Secondly, When they may have the meanes to bring them to grace and sal∣vation without any labour or charge to them, they fl••ight and neglect them, they account them rather a burden and trouble then any benefit or blessing unto them, they shew no desire to them, but say in their hearts to God as those wret∣ches did of whom we reade, Iob 21.24. Depart from me, for wee desire not the knowledge of thy waies.

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

[ 4] Fourthly and lastly, (which is the root of all the rest) They doe in their hearts basely esteeme of, and despise grace and salvation, and the meanes thereof, and preferre any trifle before them. And as it is said of Gallio the profane deputy, Act. 8.17. he cared for none of those things; so may it be said of them, the matter of religion and of their salvation is the least of their care; when they have no∣thing els to doe or thinke of, then they will thinke of heaven. So that as it is said of Esau that he despised his birth-right, Gen 25.34. because he sold it for one morsell of meat, for one meales meat, as the Apostle speaketh, Heb. 12.16. so may it be truly said of all wicked, that they despise grace and salvati∣on because there be so many trifles that they preferre before it. And so the Ho∣ly Ghost expressely speaketh, Pro. 11.33. He that refuseth instruction despiseth his owne soule. So that it is evident you see, that every wicked man is utterly inexcusable: he perisheth justly, because he perisheth wilfully; he hath no de∣sire at all, no will to be saved, but an utter aversnesse and unwillingnesse to go to heaven, or to walke in the way that leadeth thither.

Now if any man shall object against this and say, How can this be? seeing the spirit speaketh expressely in the holy Scriptures. 1. That man hath by nature no freedome of will to any thing that is good but is dead in trespas∣ses and sinnes as the Apostle speaketh, Ephes. 2.1. He cannot desire to have grace or to be saved, no more then a dead man can desire to live; nay he cannot ac∣cept of Gods grace when it is offered, 1 Cor. 2.14. The naturall man recei∣veth not the things of the spirit of God for they are foolishnesse unto him; he can∣not choose but be unwilling and averse from good things. 2. That the matter of mans salvation dependeth wholly, not upon the will of man but upon the will and free grace of God; as the Apostle speaketh, Rom. 9.16. It is not of him that willeth, nor of him that runneth (this matter dependeth neither upon the desire of man, nor upon any endeavour neither that he can use) but of God that sheweth mercy. And verse 18. He hath mercy on whom he will have mer∣cy, and whom he will, he hardeneth. And he worketh all things according to the counsell of his owne will, saith the Apostle, Ephes. 1.11. 3. Gods grace is irresistible and able to overcome and subdue this unwillingnesse and aversenesse that is in our nature. God is able of these stones to raise up children unto Abra∣ham, as Iohn Baptist speaketh, Matth. 3.9. And that in these three respects it should seeme that the wicked man is not the cause of his own destruction, but the Lord rather.

To this I answer, First. That the Lord is not the cause why man is by na∣ture dead in trespasses and sinnes, but himselfe onely: he killed himselfe, and

deprived himselfe of this spirituall life, the Lord did it not; God requireth nothing of man, (for not doing whereof the condemneth him) but he made him well able to doe it. God made man upright, saith the Holy Ghost, Eccl. 7.29. not the first man, but man indefinitely, mankind, God made man up∣right. And as in Adam all men were made upright, so in Adam all men vo∣luntarily and unconstrainedly sinned, as the Apostle saith, Rom. 5.12. killed themselves, lost this spirituall life; So that even in this respect, that stan∣deth good which you heard out of Hos. 13.9. O man, thou hast destroyed thy selfe.

Secondly, Though God be able to restore to every wicked man this spiri∣tuall life againe, and to quicken him by his grace, yet is he not bound to do it, he doth no man wrong if he doe it not. Is it not lawfull for me (saith the Lord, Mat. 20.15.) to doe what I will with mine owne? Who hath first gi∣ven to him (saith the Apostle, Rom. 11.35. who hath made God a debter to him) and it shall be recompensed to him againe?

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

I answer, First, He hath power enough left in him by nature to curbe and restraine himselfe from all grosse sinnes, from drunkennesse, and whoredome, and such like sinnes, yea and from haunting of lewd company that may draw him to such sinnes; he may forbeare these things if he will; he hath enough left in him to make him able to live a civill and unblameable life. There is ma∣ny a man that even by the strength of nature can truly say, as he said, Luk. 18.11. I thanke God I am no extortioner, nor unjust (in my dealings with men) nor an adulterer.

Secondly, He hath enough left in him to make him able to doe many good workes, I meane workes that are materially and morally good. He can (if he will) make restitution of that that he hath gotten unjustly, and doe workes of mercy also to the poore. Els would not Daniel 4.27. have spoken thus to such a man as Nebuchadnezzar was, Breake off thy sinnes by righteousnesse, and thine iniquities by shewing mercy to the poore. And that which the young man saith of the outward observation of all the commandements of the second table, Matth. 19 20. All these things have I kept from my youth up; that the Apostle speaketh even of many a Gentile, Rom. 2.14. The Gentiles do by na∣ture the things contained in the law. And in the Church, many a man is even by the strength of nature able to say, not of the second table onely but of the three latter commandements of the first table also (so farre forth as the letter and externall observation of them) all these have I kept.

Thirdly, He can (if he will) frequent the ministery of the Word, the plainest, and most powerfull ministery and that constantly. When thou wert young (saith our Saviour to Peter, Iohn 21.18.) thou girdest thy selfe, and wal∣kedst whither thou wouldest. So much freedome of will every man hath by nature, so much power (even by that generall and common grace and assistance that God communicateth unto all men) that he may goe to Church if he will; yea he may (if he will) ride or goe many miles to a Sermon ordinarily as well as he may to an market so farre. The Lord speaking of such as were no better then naturall men telleth the Prophet, Ezek. 33.31. They come

to thee as the people commeth, and they sit before thee as my people, and they heare thy words.

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

Fiftly and lastly, He may be able (out of this sense he hath of his owne mi∣serable estate) not onely to desire the prayers of others, as Pharaoh did, Exod. 10.17. and Ieroboam, 1 King. 13.6. but even himselfe also to cry importu∣nately and pray to God for mercy. So it is said of the mariners, Ionah 1. that in the extreame feare they were in through the apprehension of Gods wrath they cried not onely every man unto his God, verse 5. but unto the Lord also unto Iehovah, verse 14. So it is likewise said of Saul, Acts 9.11. Behold, hee prayeth. When our Saviour exhorteth the hypocriticall Iewes in an allegori∣call speech, to make their peace with God in time, while this life and the day of grace lasteth, Luke 12.58, 59. he maketh this preface to that exhortation, verse 57. Yea, and why even of your selves judge ye not what is right? As if he had said, You have so much light and judgement in your selves, even by na∣ture, as to discerne that that is fit and necessary to be done. Even by the light of nature a man may be able (out of the apprehension and sense of his owne fearefull condition) to desire reconciliation with God, and to cry earnestly for it.

Now if any man shall aske me; and what is all to the purpose that you say a naturall man is able to doe, seeing none of all this, is any thing worth in the sight of God, or pleasing unto him? seeing there is no true goodnesse in any of this, that a naturall man doth; Without faith it is impossible to please God, Hebrewes 11.6.

I answer, First, That though this be so, yet I may say to the naturall man that doth these things, that doth thus what in him lyeth, as our Saviour said to the Scribe, Marke 12.34. Thou art not farre from the kingdome of God; such a man is nearer to heaven then any other naturall man in the world is.

Secondly, That though by doing all this that lyeth in his power 1 he can∣not deserve (neither ex condigno, nor ex congruo as the Papists speake) that God should save him or give him his grace (for Gods grace is free, he worketh in men both to will and to doe, of his owne good pleasure, as the Apostle speaketh, Phil. 2.13.) 2 He can have no certaine assurance when he hath done all this, that lyeth in him to doe that he shall find mercy with God (for there is no pro∣mise made to these things, All the promises of God are in Christ yea and Amen, as the Apostle speaketh, 2 Cor. 1.20. till a man be in Christ he hath no promise from God) yet may the naturall man be greatly incouraged to doe thus what lyeth in him, to flie from the wrath to come, and to please God; and may conceive hope that by doing these things as well as he is able, God will be plea∣sed (out of his infinite goodnesse) to shew mercy on him. And these grounds he hath out of Gods Word for his encouragement therein. 1. Because the Lord hath revealed himselfe in his Word to be so infinite in mercy and good∣nesse, Exod. 34.7. and hath sworne, Ezek. 33.11. that hee hath no pleasure in

the death of the wicked. 2. Because God seeketh to the vilest sinner in the ministery of his word, 2 Cor. 5.••0. and beseecheth him by us, that hee would bee reconciled unto God. Commandeth us to offer Christ to every wicked man that heareth us (upon condition that he will beleeve, and obey) and to pro∣claime a generall pardon without excluding any. Preach the Gospell (saith hee Marke 16.15.) to every creature. And what cause then hath such a man that hath gone thus farre to doubt of finding mercy? 3. Because God hath bin pleased (out of his infinite goodnesse) to shew respect even to such poore stuffe as naturall men out of the strength of nature, have beene able to doe. Christ loved the young man, of whom we read, Marke 1••.21. even for that morality that was in him. And God shewed much respect even unto Ahab•• humili∣ation. 1 Kings 21.29. and to Iehoahaz prayer, that in the sense of his misery he made, Iehoahaz besought the Lord (saith the story, 2 Kings 12.4.) and the Lord hearkened unto him; and to that prayer which Saul out of his legall humiliation before his conversion did make unto him. Acts 9.11.

Thirdly and lastly. I may confidently affirme of all such, as doe not their endeavour thus, and what in them lyeth to escape damnation, and to be saved these three things. 1. That they are hereby made more inexcusable, and do more evidently declare themselves to be the causes of their owne damnation. 2. That they make themselves worse and worse thereby, and more unable to repent. As the Apostle plainely reacheth, Rom 1. that the Gentiles by not making use of that light and freedom of will, and of that power that was in them by nature; because as he saith, verse 18. they held the truth in unrigh∣teousnesse, and verse 21. when they knew God, they glorified him not as God, nei∣ther were thankefull, but became vaine in their imaginations, therefore verse 4. God gave them up to uncleannes through the lusts of th••ir owne hearts. 3. That their damnation shall even for this, be farre greater in hell, they shall become two-fold more the children of hell, as our Saviour speaketh, Matthew 23.15. This is plaine by that Christ saith of Capernaum. Matthew 11.••4. It shall be more tollerable for the land of S••dom, in the day of judgement, then for thee.

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

IT followeth now, that we proceed to the second branch of the application, which is for the comfort of all such as do unfeinedly feare God. For though it be the least part of them that heare us, that have need of comfort (the greatest part (alas) have more need to be humbled then comforted, yea they will be in danger to take hurt, by that which they shall heare spoken, for the comfort of Gods people) yet are we bound in our ministery of all other our hearers, to have most respect to those few that are broken-hearted. This was the first and chiefe charge that was given to Christ (the chiefe pastor, 1 Peter. 5.4.) when he came to bee a preacher. Hee hath sent mee (saith he Esa. 61.1, 2.) to bind up the bro∣ken hearted, and to comfort all that mourne in Zion. And this was the first and chiefe charge that Christ gave to Peter, and so to all us his servants, and mini∣sters, hee chargeth him indeed to feed all his sheepe, but the first and chiefe charge he giveth him, is concerning his lambs, the weakest and tenderest of his flocke. If thou love me (Ioh. 21.15.) feed my lambs. He that prophesieth (saith the Apostle, 1 Cor. 14 3.) speaketh to edification, to exhortation, and to comfort. As if he had said, No man prophesieth, no man preacheth or divideth the word aright, if hee omit this, if he doe not apply his doctrine to the comfort of such as stand in need of it. Therefore when the Prophet Esay beginneth to speake of the ministery of the Gospell, hee bringeth in the Lord giving this first of all in charge to his servants, and ministers, Esay 40.1, 2. Comfort yee, com∣fort yee my people, saith your God, speake yee comfortably to Ierusalem.

As if hee had sayd. Whatsoever yee doe else, neglect not this duty of your ministery.

Now of all the things that doe deject the hearts of Gods poore people, and cause them so to droop as they doe, this is the principall, that they cannot bee perswaded of the uprightnesse of their owne hearts, they cannot be perswa∣ded that they are any better then hypocrites. Yea, they are so farre from fin∣ding any comfort in those signes of uprightnesse of heart, that I have given you out of Gods word, that even from thence they are apt to conclude strong∣ly against themselves, that all the goodnesse that is in them, is no better then hypocrisie. And I nothing doubt, but many of you while you have heard me speaking of them, have beene apt to say within your selves, alas, I can take no comfort in any of these signes and notes that the Scripture giveth of an upright heart, for I find no such thing in mee. If these be the markes whereby the truth of the heart is to be knowne, woe be unto me, how farre am I from truth of heart, what can I bee but an hypocrite? For 1. The evill abstaine from, and the good I doe, I do it not in obedience to the word, that is not the onely rule that I follow; but I make custome, and example my guide, rather then it; and for many things I doe, I never enquire for war∣rant and direction from the word for them, I never say to mine owne heart before I doe them, as Luke 10.26 What is written in the law? how rea∣dest thou? What hath God in his word directed mee to doe in this case? 2. I doe that I doe, more out of a slavish feare of Gods wrath, then out of any true love to God; and am like to those of whom the Lord speaketh, Iob 41.25. by reason of breakings, they purifie themselves. When my heart is broken with terrours, then am I carefull to doe well, but never else. 3. I doe not that that I doe in faith, out of a comfortable assurance of Gods love to mee in Christ. This could I never yet attaine to. And without faith (I know and have learned, Heb. 11.6) it is impossible to please God. 4. Gods grace, where it is in truth, is like to the leaven that leaveneth the whole lumpe, Matth. 13.33. it sanctifieth the whole man, the mind, conscience, memory, will, affections, thoughts, words, and actions. In such a one, all things are become new, as the Apostle speaketh, 2 Cor▪ 5.17. But alas, I can find no such totall change in me, in some of these I can discerne no worke of Gods grace at all. 5. He that hath an upright heart, will be universall in his obedience; he will obey the will of God in one thing as well as in ano∣ther. And thus wee have heard God describeth the uprightnesse of Da∣vids heart, 1 Kings 9.4. Hee walked in integrity of heart, and in uprightnes, to doe according to all that God commanded him. Now alas (saith the poore Christian) I cannot say it is so with me. Some commandements and duties I doe indeed make conscience of, but others I neglect wonderfully. Some sins I hate and tremble at, but others I slip into ever and anon. 6. True grace is constant and durable; and no man is blessed, and in the state of grace, but he that feareth alway, Proverbs 28.14. that doth righteousnesse at all times, Psal. 106.3. But alas, the goodnesse that is in me, is like the morning dew; as the Prophet speaketh, Hosea 6.4. there is no constancy nor durablenesse in it. I am extreamely inconstant in good things, and cannot continue in a good tem∣per and disposition of my soule for any time, 7. Lastly. No man hath truth of grace, that contenteth himselfe with this, that he abstaineth from evill, and doth good, unlesse his care bee to doe all this in the right manner, unlesse he doe it to the Lord, that is, with an intent to please and honour him. Whatsoe∣ver yee doe (saith the Apostle, Coloss. 3.23.) doe it as unto the Lord, unlesse hee doe it with his heart, and spirit, and not with the outward man onely, and can say with the Apostle, Rom. 1.9. I serve God with my spirit, unlesse he doe it in humility, and can discerne cause to bee humbled, even in his best actions.

Behold (saith the Prophet, Hab. 2.4.) his soule which is lifted up, is not upright in him. Now though I doe good things sometimes, yet doe I never any thing in that manner that I should. For 1. The end that I aime at, is not so much to please the Lord, and to honour him, but I have by respects to my selfe in eve∣ry thing that I do. 2. The good things I do, I do without any affection, and use to offer dead sacrifices unto God. 3. I doe not walke humbly with my God, but if I do any thing in any measure well, I am ready (at the least secretly) to glory and to pride my selfe in it. In a word, all the signes of sincerity men∣tioned in the word of God, make against me, and are unto me as so many signes and evidences of the falshood, and hypocrisie of mine owne heart. These are the usuall complaints of the best of Gods people, and there is no ten∣tation wherewith they use to bee more troubled, both in life and in death then with this, that there is no truth of grace in them, they are no better then hypocrites.

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

First. Admit all this bee true that thou sayest against thy selfe, this will prove indeed, that there is hypocrisie in thee, yea and much hypocrisie too it may bee; but this will not proove that thou art an hypocrite. It is not the having of hypocrisie, or of any other wicked corruption in a man, that ma∣keth him to deserve the name of an hypocrite, or of a wicked man, but the raigning of hypocrisie and wickednes in him. No man doubteth but Moses, Sa∣muel, Iob, and all the holiest men that ever were, had wickednesse in them; (For who could ever say, as it is Prov. 20.9. I have made my heart cleane, I am pure from my sinne.) And yet to say, that either Moses, or Samuel, or Iob were wic∣ked men, were to open our mouthes in blasphemy against them that dwell in heaven, as the spirit speaketh, Revel. 13.6. So that a man may have sinne in him, and as other sinnes, so hypocrisie, and much hypocrisie too, and yet bee in the state of grace for all that, so long as it raigneth not in him. That which the Apostle saith of sin in generall (1 Iohn 1.8.) may be said of this sin in particular. If wee (the best of the Apostles or Saints of God) say, wee have no hypocrisie in us, wee deceive our selves, and there is no truth in us. How oft shall you find Master Bradford, and other of the holy Martyrs, complaine to God of their hypocrisie, and crave pardon for it. And certainely David would not have cryed unto God, as he doth, Psalm. 119.80. Let my heart be sound in thy statutes, that I be not ashamed; if he had not felt himselfe subject to unsoundnes; and to hyprocrisie, and much troubled with it. I know our Saviour, Ioh. 1.47. de∣scribeth the true Israelite to bee one in whom is no guile; and David the justi∣fied man, the man to whom the Lord imputeth no sinne. Psalm. 32.2. to bee one in whose spirit there is no guile. But these places are no otherwise to bee understood, then that of David, when speaking of godly men he saith, Psalm. 119.3. They doe no iniquity; and that of the Apostle, 1 Iohn 3 9. Whosoever in borne of God, doth not commit sinne, nay hee cannot sin, because hee is borne of God. Was there ever godly man, of whom it could be truly sayd, that hee did no iniquity, that hee did commit no sinne? No verily. But this is the meaning of the holy Ghost in those phrases, he that is regenerate, doth not commit any iniquitie, nor can doe it ordinarily, and willingly, with the full sway of his soule, or in that manner as the unregenerate man doth, so hee that is justified and sanctified, hath no guile, that is, no raigning hy∣pocrisie in him. So this is the first thing I have to say for thy comfort, though by this which thou objectest against thy selfe, it may appeare there is hy∣pocrisie in thy heart, yet will it not follow from thence, that thou art an hypo∣crite, thou mayest be in the state of grace, and the deare child of God for all that.

Secondly. By this it is evident, that though there be hypocrisie in thy heart, [ 2]

yet it raigneth not in thee, thou art no hypocrite; because thou discernest thine owne hypocrisie, thou feelest it, and art so troubled with it. It is not corrup∣tion, but grace, that maketh a man able to discerne his corruption, speci∣ally so hidden and secret a corruption as hypocrisie is. There bee thousands in the world, that are indeed in that state that thou suspectest thy selfe to bee in, that are hypocrites indeed, and they discerne no such thing in them∣selves, they thinke passing well of their owne estate. But what speake I of others? Thou thy selfe when thou wer•• an hypocrite indeed, and hadst both this and many other vile corruptions reigning in thee, perceivedst them not, wert never troubled with them. Yee were once darkenesse (saith he Eph. 5.8.) but now yee are light in the Lord. While wee were in the state of na∣ture (which the Apostle calleth darkenesse) wee saw not a deale of naugh∣tinesse and corruption, which now wee discerne in our selves. This discer∣ning of our secret corruptions, is a blessed signe, we are no longer darkenesse, but light in the Lord. All things that are reproved (saith hee▪ Ephes. 5.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all things whereof wee are convinced in our selves, that they are sinnes) are made manifest by the light, for whatsoever doth make manifest, is light. Before wee had saving grace wrought in us, wee were dead in trespasses and sinnes, as the Apostle speaketh, Ephesians 2.1. and the dead man wee know discerneth not, nor hath any feeling of his owne estate, sense is a signe of a living, not of a dead man. This the holy Ghost expresseth by a different phrase hee useth, when he speaketh of the sinfulnesse of the natu∣rall, and of the regenerate man. Of the naturall man hee saith, hee is in the flesh, Rom. 8 8. hee is in his sinnes. 1 Cor. 15.17 hee is in the bond of iniqui∣tie, and in the gall of bitternesse, Actes 8.23. plunged over head and eares in sinne. But of the regenerate man he saith, Rom. 8.9. he is not in the flesh, but in the spirit; sinne dwelleth in him, Rom. 7.17. While a man is in the water, though he have as much water upon him as would fill many hogs-heads or tuns, he feeleth not the waight of it, it is no burden to him at all; but let him be out of the water, foure or five gallons of water will bee a burden unto him. This therefore is a blessed signe thou art no longer in thy sins (though much sin be in thee) thou art not in the state of nature, under the raigne or dominion of thy hy∣pocrisie or any other sinne, because thou dost discerne and feele it to bee a bur∣den unto thee.

[ 3] The third and last thing I have to say for thy comfort and helpe against this tentation, is this, that though thou can take no comfort at all in any of those o∣ther notes and signes of an upright heart, that have beene mentioned and hand∣led before, yet in this last thou mayest. Thou canst find thus much in thy selfe (that notwithstanding all that hypocrisie that is in thee, notwithstan∣ding all other thy frailties, and failings) yet thou dost in thy mind allow, and consent to the law and word of God in all things; the constant desire, purpose, and endeavour of thy heart, is to please God, and to doe his will. And if thou hast but thus much in thee, certainely (as thou hast heard it pro∣ved sufficiently out of Gods word, in the handling of this point) thine heart is upright, and thou art no hypocrite, thou art a true Israelite in whom is no guile.

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

To this I answer, That if it were possible for him that wanteth all the other signes of an upright heart, to have in him this onely and no more, hee could certainely take no comfort in this. But that is not possible; he that hath this in him, hath all the rest also in some measure. And I may boldly say to

every one of you, that hath this in him (whatsoever thou thinkest or sayest of thy selfe) thou hast in thy selfe every one of those signes of uprightnes, which thou hast heard delivered unto thee out of the word of God. This 1. I will declare and explaine unto you by instancing in every one of them particularly. 2. I will confirme it unto you.

For the first. 1. Thou dost make the word of God, the onely rule of [ 1] thy religion, and of thy life, because both in thy mind and judgement, thou approvest of this rule, and disallowest all other, and thou dost also in thy will choose and desire to be guided by it, and by nothing else, thou endeavourest to follow the direction of it in all things. 2. Thou dost eschew evill and do good, rather out of love to God, then out of slavish feare, because as thou knowest thou shouldst do so, so thou consentest in thy mind to this that thou oughtest to doe so, and thou dost also unfeinedly desire and endeavour and strive to doe so. 3. Thou hast true justifying faith, and assurance of Gods favour in Christ, because thou dost in thy mind consent to the pro∣mise of the Gospell, and dost also unfeinedly desire, and endeavour to be∣leeve, and thirstest after nothing so much as the favour of God in Christ. 4. Thou hast a totall change wrought in thee by the spirit of God, be∣cause as thou dost in thy judgement consent to the word in this that it ought to bee so, and is so in all that are truly regenerated, so thou dost in thy will unfeinedly desire, and endeavour to be sanctified throughout, 5. Thy obedience to God, is universall in one thing as well as in another, be∣cause thou dost in thy mind approve of every commandement of God, and dost not allow thy selfe in any sinne, and thou dost also in thy will, un∣feinedly desire, and endeavour to forsake every sinne, and to doe every thing that God hath commanded thee. 6. The goodnesse that is in thee, is durable, and not temporary, because thou dost in thy mind constantly approve of every good thing, and constantly disallow of every thing that is evill, and thou dost also in thy will, unfeinedly desire, and endeavour to 〈◊〉〈◊〉 constant in good things. 7. Lastly. Thou not onely dost good things, but thou also dost them in the right manner, because as thou dost in thy mind consent to the word in this, that it ought to be so, so thou dost in thy will unfeinedly desire, and endeavour 1. to doe them, to that end onely that thou mayest please, and honour God thereby, without all by respects to thy selfe; 2. to serve God in them with thy spirit and af∣fection, and not with the outward man only; 3. to be humbled for the ble∣mishes and imperfections that cleave unto them.

See now the proofe of all this in three points.

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

The first is Davids, who when hee had said, Psal. 119.4. Thou hast com∣manded [ 1] us to keepe thy precepts diligently; Hee breaketh forth in the next words, verse 5. into an expression of his unfeined, and vehement desire to doe so. Oh that my wayes were directed to keepe thy statutes. As if hee had sayd, ô that I could in all my wayes walke precisely, and keepe thy precepts diligently. And then in the next words hee answereth, and sa∣tisfieth his owne soule in this manner. Then shall I not bee ashamed, when I have respect unto all thy commandements. As if hee should say. Though I cannot keepe thy precepts diligently as I ought, yet if I have respect un∣to them all, make conscience of every one of them, allow and consent to them in my mind, desire unfeinedly, and endeavour to keepe them, I know I shall never be ashamed, nor disappointed of that hope and comfort that I have in

[ 2] thee. The second example is Nehemiah, who even in his prayer unto God, [ 3] found comfort in this, Neh. 1.11. that he desired to feare Gods name. The third example is the Apostle Pauls, who desiring the prayers of Gods people for him∣selfe, Heb. 13.18. mentioneth this for their encouragement therein, and for his owne comfort, that hee had a good conscience in all things, desiring to live honestly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And againe, Rom. 7. he professeth verse 20 It is no more •• that doe it, he did not transgresse Gods law. Why so▪ Because (as he saith ver. 15) hee did not in his mind allow himselfe in any evill, that which I doe, I al∣low not. And because whatsoever evill he did, was against his will, verse 16 I doe that which I would not, And verse 19. The evill which I would not, that I doe. and verse 15. What I hate that doe I. So on the other side, hee professeth verse 25. that hee himselfe did serve the law of God, hee kept Gods law. How could that bee, when hee confesseth verse. 18. that hee found no ability in himselfe to performe that which is good? Yes he telleth us how he kept the law for all that Because 1. in his mind hee did consent to the law, that it is good, verse 16. and verse 12. The law is holy, and the com∣mandement is holy and just, and good, and verse 25. With the mind I my selfe serve the law of God. 2 In his will he did desire to obey God in every com∣mandement, To will is present with me, saith he, ver. 18. and ver. 19. The good that I would, I doe not; and verse 21. When I would doe good, evill is present. Certainely these holy men would never have made such mention of the good∣nesse of their minds, and desires, if they had not held this a certaine evi∣dence that they were in the state of grace; if they had not beleeved that no sinne shall bee imputed to us, which wee doe not allow our selves in, and which wee commit against the desire and purpose of our hearts; if they had not beleeved, that that man hath truth of grace in him, that doth un∣feinedly desire grace; hee doth truly beleeve; that doth thus desire to beleeve; hee doth truly repent, that thus desireth to repent; hee doth obey God in all things, and lead an holy life, that doth thus unfeinedly desire to doe so.

[ 2] But see a second proofe of this in the sentence and testimony that God in his word hath given of such men. Of this sort I will alleage but two on∣ly. The first, is that of the Apostle, 2 Cor. 8.12. If there bee first a wil∣ling mind, a man is accepted; it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If a man have a mind unfei∣nedly willing to doe good, hee is accepted of God; and that that is said of doing good, may bee sayd likewise of beleeving, of repenting, and of every other grace, if a man have a mind unfeinedly willing, and desirous to beleeve, to repent, to love, and feare God, hee is accepted of God. And how could he bee accepted of God, if hee had not these graces in him indeed. The second testimony is that which our Saviour giveth, Matth. 5.6. Blessed are they which do hunger and thirst after righteousnesse. And how could they be blessed that hunger after righteousnesse, if they be not righteous? how could he that hungreth after faith, or any other saving grace be a blessed man, ••f this un∣feined desire were not a certaine evidence that there is truth of saving faith, and grace in that man?

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

[ 1] First. Because this unfeined desire of grace, cannot grow from na∣ture (seeing while wee were in the state of nature, wee were like to him which had a spirit of an uncleane Devill, who cryed out with a loud voyce, saying, Let us alone, what have wee to doe with thee, thou Iesus of Nazareth? Art thou come to destroy us? I know thee, who thou art, the Holy one of God. (Luk 4.34) but is the worke of Gods sanctifying spirit. It is God that worketh in us (saith the Apostle, Phil. 2.••3) to will as well as

to doe, and that of his good pleasure, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his speciall favour and love.

Secondly. This is a speciall part of that purchase that Christ hath made [ 2] for us. That whereas in the first covenant that God made with man, no obedience pleased him, but an exact doing, of whatsoever hee comman∣ded, and the sentence of the law ra••ne thus, Galathians 3 10. Cursed is every one that continueth not in all things that are written in the booke of the law, to doe them. Christ by performing in his owne person this exact obedi∣ence to the law for us, hath procured that our poore and imperfect obedience, (which standeth more in an unfeined desire and endeavour, to doe the will of God, then in any performance we are able to make) should be acceptable unto him; as the Apostle saith, 1 Pet. 2.5.

Yet is there a third objection that these poore soules are apt to make a∣gainst themselves; and my desire is to give them as full satisfaction in all their doubts, as I can. I grant all this (saith one) that if I had a true and unfeined desire of grace, then I had truth of grace in mee indeed; I had all the signes of uprightnesse in mee, if I did indeed unfeinedly desire them. But alas, the good desires that seeme to bee in me, are most hypocriticall and un∣sound. If I did unfeinedly, and with a good and upright heart desire grace, I could not be so void of grace as I am. For the Lord hath promised to fulfill the desires of them that feare him. Psalme 145.19. Hee filleth the hungry with good things. Luke 1.53.

To this I answer. Take heed of denying the work of Gods grace in thy selfe. It is an high degree of unthankefulnesse to doe so. But take these for certaine evidences, that the desire of thy heart is right.

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

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

Thirdly. Thou seekest by prayer and all other good meanes, to get more grace, and cryest with that poore man, Marke 9.24. Lord helpe mine unbe∣liefe. Lord helpe my impenitency, my worldlinesse, &c. Yea even when thou hast hardest conceit against thy selfe, that thou art but an hypocrite, but a cast∣away, yet thou cryest, and prayest still to God for grace as David did, Psalme 31.22.

Fourthly and lastly. Thou mournest and grievest unfeinedly, that thou [ 4] hast no more faith, no more grace. Thou dost as that poore man, Marke 9.24. hee cryed out of his infidelity, and watered his prayers with his teares. Hee said with teares, Lord helpe my unbeliefe. Certainely this lamenting after the Lord as they did. 1 Samuel 7.2. is a certaine signe thou art in the state of grace. None but the children of the Bride-chamber can thus mourne when they misse the Bridegroome, as our Saviour speaketh, Matth. 9.15. Certainely thou art in a blessed state that canst thus mourne; for so saith the truth it selfe, Matth. 5.4. Blessed are they that mourne (for the poverty of their spirits he meaneth) for they shall be comforted.

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

IT followeth now that we proceed to the second and last use of the Doctrine, and that is for exhortation to stirre us all up, to seeke above all things for this uprightnesse a••d truth of heart, which God so much delighteth in, if we want it, and to make much of it to maintaine to strengthen and increase it, if by the mercy of God, wee have already attained unto it. Now for the better enforcing of this so necessary an exhortation, I will first give you some Motives that may perswade us to labour for this soundnesse, and upright∣nesse of heart; secondly, I will shew you the meanes whereby it may bee obtained.

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

See this first in generall promises that God hath made unto this. Truly God is good to Israel (saith the Prophet, Psal. 73.1. Who meaneth hee by Israel? That he telleth you in the next words, the same which Christ doth, Iohn 1.47.) even to them that are pure in heart. As if he had said, How ever God may be thought in his providence to neglect the waies of men, and the worst men seeme to prosper most, and the best to be most miserable in this world (for that was the tentation he had strugled withall, and out of which now hee had recovered himselfe) yet I am sure of this, God is, and will bee good to all them that have true and upright hearts. So Psal. 125.4. Doe good, O Lord, unto those that be good. And who are they? And to those that are true and upright in their hearts, saith he. As if he had said, Whatsoever their weakenesses and frailties be, yet if they be true in their hearts, they are good men, God will certainely be good unto them (for that propheticall prayer is in the nature of a promise) he will doe them good. And Psal. 18.25. With an upright man, thou wilt shew thy selfe upright. As if he had said, To him that is in his heart true to thee, thou wilt shew thy selfe (so as himselfe and others also shall perceive it) true to him, thou wilt be as good as thy word, thou wilt make good thy promise unto him. Thus we see in generall God will be good to all them, that are upright in heart. If thy heart be upright, though thou bee never so weake in grace, though thou have many infirmities and strong corruptions in thee yet if no hypocrisie reigne in thy heart, if thy heart bee true to God, certainely thou shalt find God will bee good and gra∣cious unto thee.

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

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

First, Concerning corporall and earthly blessings, he hath promised to bee [ 1] good to them foure waies. First, In their habitations and families, Pro. 14.11. [ 1] The tabernacle of the upright shall flourish. If thy heart be upright Gods secret shall be upon thy tabernacle as Iob speaketh, Iob 29.4. His secret providence shall protect and prosper thee in it. Secondly, He hath promised to be good [ 2] to them in their children and posterity, Psal. 112.2. The generation of the up∣right shall be blessed. All thy care is for thy children; the best way thou canst take to provide well for them is this, be thou upright in heart, yea the greater thy cares are that way, the more carefull be thou to walke uprightly with God, and he will take that care upon him; the generation of the upright shall be blessed. Thirdly, He will be good to them in all other the comforts of this life, Psal. [ 3] 84.11. No good thing will he withhold from them that walke uprightly. Be thou upright in heart, and if wealth be good for thee, thou shalt have wealth; and if health be good for thee, thou shalt have health; and if credit bee good for thee, thou shalt have credit, No good thing will he withhold from them that walke uprightly. Fourthly, He will be thus good unto them, even in times of [ 4] common calamity and combustion; even when he is in greatest fury against the world and the places that they live in, yet even then he will be in a speciall sort, carefull of and good unto them that are upright in heart. They shall not bee ashamed in the evill time (saith the Prophet, Psal. 37.19.) and in the daies of famine they shall be satisfied. Thou tremblest at the thought and consideration of those evill times, that approach so fast towards us and our nation, labour thou for an upright heart and thou shalt find God will be good to thee, even when the worst times shall come. Thou hast no such way to prepare and arme thy selfe against the expectation and feare of evill times, as to looke to thy heart, to make sure that that be found and upright. The Lord is a sunne and shield (saith the Prophet, Ps. 84.11. but marke what followeth in the latter end of that verse as I told you even now) no good thing will he withhold from them that walke uprightly. If he see that to be good for thee he will be a sheild to thee when the evill day shall come, In the time of trouble he will hide thee in his pa∣villion, as David speaketh, Ps. 27.5. When a thousand shall fall at thy side, and ten thousand and at thy right hand (as the Prophet speaketh, Ps 91.7.) he can so hide thee that the judgement shall not touch thee. Thus he did hide diverse when he sent his destroying Angell to smite the city and other parts of the land with the pesti∣lence, and thus he can hide thee when he shall send his destroying Angell to smite our land with the bloudy sword, if it please him; Nay thus he will hide thee if he shall see that good for thee, he will be a sheild unto thee, Pro. 2.7. He is a buckler to them that walke uprightly. But if he will not be a sheild he will certainely be a sunne unto thee, he wil be a comforter to thee in that day. Vnto the upright there ariseth light in the darknesse, saith the Prophet, Psal. 112.4. As when there was palpable darkenesse in all the land of Egypt, all the children of Israel had light in their dwellings, Exod. 10.23. So in times of greatest misery and perplexity that shall come upon the land, certainely God will be a sunne to them that walke uprightly; to the upright there shall arise light in darkenesse; they shall find comfort in God even in that day, yea more then, then ever before. Thus you have seene how God will doe good to them, that are upright in heart in outward things.

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

First, Such shall never fall away nor loose his favour and grace. O continue [ 1]

thy loving kindnesse (saith the Prophet, Psal. 36.10. and a propheticall pray∣er hath the nature of a promise as I told you before) unto them that know thee, and thy righteousnesse to the upright in heart. And Psal. 112.6. Surely he shall not be moved for ever. Thou art oft much disquieted with the feare of this, that thou shalt never be able to hold out to the end; thou fearest that thou maist fall, that thou shalt fall before thou dyest; labour to be upright in heart, and God will continue his loving kindnesse unto thee, he will love thee to the end, surely thou shalt never be moved. Though the seed was lost upon all the other three sorts of hearers, though they all fell away and lost those beginnings of grace they had received, yet he that had an honest and good heart (as our Sa∣viour speaketh, Luke 8.15) he kept it. If thy heart be not ••ound thou that makest profession of the truth with greatest forwardnesse and zeale, maist be∣come a Papist before thou diest and a persecuter of that truth which thou now professest; and thou that seemest to be most reformed and sanctified in thy life, maist prove a most profane and debaushed man. The Prophet speaking of those Israelites that perished in the wildernesse, who though they had made a most zealous profession, as you may read, Deut. 5.27. Speake thou unto us all that the Lord our God shall speake unto thee, and wee will heare it, and doe it; yet afterward became some of them grosse Idolaters, some of them beastly adulterers; the Prophet I say giveth the reason of this, Psal. 78.37. why they were not more stedfast in his covenant; for their heart (saith he) was not right with him; and verse 8. They were a generation that set not their heart aright, and whose spirit was not stedfast with God: even then when they made the best shewes, their heart was never right. Thou canst not be sure to be preserved from any sinne (how foule soever it be, and how much soever thy heart see∣meth now to abhorre it) pay thou shalt be sure to fall fearefully one way or other, if thy heart be not upright, 2 Chron. 12.14. He did evill, because hee prepared not his heart, to seeke the Lord; that was the cause of all Rehoboams lewdnesse, he professed the true religion and made excellent shewes of good∣nesse for three yeares, 2 Chron. 11.17. but he fell fearefully, hee had no care of his heart, his heart was never right. The Apple that is rotten at the Core, though it seeme never so beautifull, will quickly putrifie; and so will every professour that is unsound at the heart. But if thy heart be upright, feare not, certainely thou shalt hold out, and persevere to the end.

[ 2] Secondly, Such as are upright in heart shall have strength given them of God to endure any tryall he shall be pleased to bring them unto. The eyes of the Lord (saith the Prophet, Hanani, 2 Chron. 16.9.) run to and fro throughout the whole earth to shew himselfe strong in the behalfe of them, whose heart is per∣fect towards him. When thou thinkest of the fiery triall that all Gods people may be brought unto thou tremblest much and fearest that so weake a wretch as thou art shall never be able to endure it. But looke thou to thy heart, that that be upright and sound and certainely though thou be so weake, God will shew himselfe strong in thee when that triall shall come. What a measure of strength and courage shall we find in the booke of Martyrs that a number of weake and simple women and children did shew in the time of that fiery triall? More a great deale (it is to be feared) then would bee found now if the like triall should come. Wee have much more knowledge now then they had, but they had better hearts then we have. Feare not thine owne weaknesse, if thy heart be upright. For as it is not any strength that is in thee that can make thee stand in such a triall, In his owne might shall no man be strong, saith Anna in her song, 1 Sam. 2.9. if ever we be strong at such a time, it must be in the Lord onely and in the power of his might, as the Apostle speaketh, Ephes. 6.10. so the sense we have of our owne weakenesse, is no hinderance to the Lords strengthening of us but a furtherance unto it rather, His power is made perfect in weakenesse,

2 Cor. 12.9. As if he had said, it useth to shew it selfe most, in them that have most sense of their owne weakenesse. Out of weakenesse (saith the Apostle of the Martyrs in the time of Antiochus, Hebrewes 11.34.) they were made strong.

Thirdly, and lastly, Such as are upright in heart shall be sure to have a com∣fortable [ 3] issue and a joyfull deliverance out of all their tentations. Marke the perfect man (saith David▪ Ps 3••.37) and behold the upright, for the end of that man is peace. Thou art oft subject to grievous tentations and spirituall deserti∣ons that maketh thy life wearisome and burdensome unto thee. Thy well-be∣••oved is gone, thou hast no sense of Gods favour. Thou art apt to say with Zion, Esa 49.14. The Lord hath forsaken me, Thou art troubled with strong and fearefull tentations unto desperation. Well for all this, if thy heart bee upright (though thou perceive it not) nay if ever it were upright, certainely they shall end in joy. Marke the perfect man, and behold the upright, (As if he had said, It is our great sinne that we observe no better the manifold exam∣ples and experiments God giveth us of this) for the end of that man is peace. Yea proportionable to the measure of thy desertion and discomfort, shall thy joy be in the end. According to the comparison the Lord useth in this case, Ps. 7.11. Light is sowen for the righteous; and gladnesse for the upright in heart. And 126.5. They that sow in teares, shall reape in joy. Proportionable to the seed∣••esse of their sorrow, shall the harvest and crop of their joy be.

Now then (to conclude all that I have said of these motives) seeing there be so many promises made, so many excellent priviledges belonging to them that are upright in heart, let us not any longer content our selves with shewes of goodnesse, with professing, and thinking we are Christians, we feare God, we serve him; But let us be ashamed of, and bewaile, and strive against our hypocrisie and our halting with God; Let us labour to attaine to that upright∣nesse of heart, which we have heard at large described to us out of Gods Word, and which the Lord our God so much delighteth in.

And for our helpe herein I will shew you some of the principall meanes which God hath in his Word directed us to use, for the obtaining of it. And I will passe over them as briefly as I can.

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

Secondly, He that would have an upright heart must labour for a true faith, for assurance of Gods fatherly love to him in Christ. Let us draw neere (saith the Apostle, Heb. 10.22.) with a true heart, in full assurance of saith. For it is faith onely that purifieth the heart (as the Apostle speaketh, Acts 15.9.) as from all other corruptions, so from that falshood and hypocrisie that is in it, by na∣ture. When David had professed, Psal. 16.••. that he had walked in his inte∣grity; he nameth this to be the cause of it, and the meanes whereby hee was brought unto and preserved in this integrity, verse 3. For thy loving kindnesse is before mine eyes; when wee once know that the service we doe is unto our father that hath so dearely loved us this will make us serve him heartily and un∣seignedly.

Thirdly, He that would have, and keepe an upright heart must take heed of living in any knowne sinne, of doing any thing against his conscience. Keepe

thy servant from presumptuous sinnes (saith David, Psal. 19.13.) let them not have dominion over me, then shall I be upright. The end of the commandement is love (saith the Apostle, 1 Tim. 1.5.) out of a pure heart, and a good consci∣ence. Purity and truth of heart, can never be had or preserved without a good conscience.

Fourthly, He that would have an upright heart must thinke oft of this and keepe it in his minde that Gods eye is upon him wheresoever he is, and what∣soever he goeth about. This the Lord himselfe prescribeth unto Abraham, Gen. 17.1. as a meane to breed and preserve uprightnesse of heart in him. Walke be∣fore me (saith he) and be thou upright. By this meanes Paul kept his heart upright in his ministery (and so may we do now) from seeking his owne praise or ad∣vantage, or the humouring of men. As of sincerity (saith he, 2 Cor. 2.17.) as of God, in the sight of God, so speake we in Christ. By this meanes Noah kept him∣selfe upright in a most corrupt age (and so may we do now, as bad as the times are) Noah was a just man (saith the Holy Ghost, Gen. 6 9.) and upright in his generations, Noah walked with God. He looked not to the practise of men, but set the Lord alwaies before him, and walked as in his sight and presence, and that kept him upright. By this meanes the Church and people of God, kept themselves upright in times of extreame trouble and persecution (and so may we doe when the like times shall come upon us) All this is come upon us (say they, Psal 44.17, 18.) even all that they had mentioned in eight verses before) yet have we not forgotten thee, neither have we dealt falsly in thy covenant, our heart is not turned backe. Why, What was it that kept them from halting with God in such a time as that was? That they tell us, verse 21. even the considera∣tion of this tha•• they could not hide themselves from God, they were ever in his eye, Shall not God search this out? (say they) for he knoweth the secrets of the heart. Certainely a secret Atheisme that lodgeth in our breasts whereby ei∣ther we beleeve not, or remember not, that Gods eye is upon us, is a chiefe cause (as of all other foule sins; according to that, Ezek. 9.9. The land is full of bloud and the city full of perversenesse: for they say, the Lord hath forsaken the earth, and the Lord seeth not; so is it a chiefe cause) of all that falshood and hypocrisie that is in our hearts.

Fiftly and lastly, He that would have an upright heart must diligently ob∣serve the falshood and hypocrisie of his own heart, how apt it is to halt and dis∣semble with God in every service he doth unto him; and out of an humbled soule for it, complaine much to God of it, and beg helpe of him against it. By this meanes David here laboureth to get an upright heart; he complaineth to God in this verse of the want of that truth in the inward parts, which God so much delighteth in (for as we have heard, he speaketh of that here for the ag∣gravation of his sin) and then he beggeth of God helpe against this falshood of his heart, verse 10. Create in me a ••leane heart, ô God, and renew a right spirit within me. And so doth he likewise, Psal. 119.80. Let my heart be sound in thy statutes, that I be not ashamed. As if he had said, O Lord give me a sound heart. And certainely one chiefe cause why hypocrisie so much prevaileth that increa∣seth in our hearts, is, because we observe it no more, nor take our selves with it, we feele it no burden, nor trouble to us, we complaine not more to God of it, nor cry more earnestly to him, for helpe against it. We have not, because we aske not, as the Apostle speaketh in another case, Iam. 4.2.

Notes

• Doct. 20
• Reason 1
• Reason 2
• Reason 3
• Reason 4
• Vse 1.
• Motive 1.
• Motive 2.
• Motive 3
• Applic.
• The first signe of up∣rightnesse of heart.
• Applic.
• The second signe of uprightnes of heart.
• Object.
• Answ.
• The first property of obedience, and true righteous∣nesse.
• Applic.
• The second property of true good∣nesse, and righteous∣nesse.
• Branch 1
• Object.
• Answ. 1
• Answ. 2
• Branch 2
• Applic.
• Object.
• Answ.
• Object.
• Answ.
• Doct.
• Reason 1
• Reason 2
• Object.
• Answ.
• Applic.
• Motives
• Motive 1
• Motive 2
• Motive 3
• Motive 4.
• Motive 5.
• Motive 6.
• Mean. 1
• Mean. 2.
• Means. 3
• Means 4.
• Means. 5
• Object.
• Answ.
• Object.
• Applic.
• The third property of true good∣nesse and righteous∣nesse.
• 1

  The sub∣ject of san∣c••••fying grace.
• Caution 1••
• Caution, 2,
• Caution 3.
• Applic.
• The 〈…〉〈…〉.
• Quest. 1
• Answ. 1.
• Quest. 2
• Answ. 1.
• Applic.
• Applic.
• Answ. 2.
• Applic.
• Applic.
• Applic.
• 2

  The conti∣nuance of saving grace.
• Applic. 1
• Object.
• Answ. 1.
• 2.
• 3.
• 4.
• The ••ourth property of true goodnesse, and righ∣teousnesse.
• Applic.
• Applic.
• Applic.
• The third signe of up∣rightnesse of heart.
• Answ. 1.
• 2.
• Applic. 1
• Quest.
• Answ. 1
• Answ. 2.
• Applic.
• Answ. 1.
• 2.
• 3.
• Quest.
• Answ. 1.
• 2.
• 3.
• 4.
• 5.
• Quest.
• Answ. 1.
• 2.
• 3.
• Applic. 2
• Object.
• Answ..
• Object.
• Answ.
• Vse 2.
• Motive.
• Quest.
• Answ.
• Applic.
• Means. 1
• Means. 2
• Means. 3
• Means. 4
• Means. 5