Lectures Upon Psalm 51, Part 6 · Lecture 75
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 maintaine and strengthen it, if wee have it already; for, as for the uses both of reproofe, 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,Vse 1. 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.
Motive 1.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 depart from evill) but the foole rageth (and roareth and swaggereth) and (yet) is confident. So do they build their confidence upon this perswasion principally that though they speake foolishly now and then, and do amisse through frailty, yet they have as good as true hearts to God, as the best. There is a generation (saith Solomon, Pro. 30.12.) that are pure in their owne eyes, and yet are not washed 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 deceived 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 unsound, that they have no more in them then may be in an hypocrite. The good things that are in the regenerate are so mixed and intermingled with their 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 manifest; 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 (foreign 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 himselfe, 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 hypocrite 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 Saviour 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 many 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 themselves and materially good things; and it is said, Mar. 10.21. our Saviour looking 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 many 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 speaketh, Heb. 6.4, 5.) and have tasted of the heavenly gift and have beene made partakers 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 before 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.Motive 2. Though most men be deceived 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 hypocrites, 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 examine 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 duties 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 mankind 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.
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 dissolved, 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 sincerity, and not in shew onelyonly. 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 sanctification and the truth of grace wrought in us thereby, is the only thing that can assure us, that we have any communion with God, or are in his favour.
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 examples 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 record 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 learned 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 speaking in the name not of himselfe onelyonly, or of some rare and extraordinary persons 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 impossibility 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 himselfe 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 evidence 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 diligently in this point.
The third and last is taken from the benefit and comfort we shall receive in this,Motive 3 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 upright 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 comfortable to us, when we can know we have performed it, in truth and uprightnesse 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 religion 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 susteine him from fainting under it, if his conscience can then witnesse unto 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,Applic. 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.