Lectures Upon Psalm 51, Part 6 · Lecture 76
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 sanctifying graces there be in any of Gods elect, so many signes there be of an upright heart. He that hath any one saving grace in him, he hath certainely an upright 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 Saviours 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, because we love the brethren; and verse 19. Hereby we know that we are of the truth, (sound and upright) and shall assure our hearts before him. So that from any one grace that a man findeth to be indeed in him, he may confidently conclude that his heart is upright and true to God. And though it be true, that no man hath truly repented of one 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 destitute of all the rest. All the difficulty will be to prove that we have any one saving grace in us in truth, and not the shew and shadow of it onelyonly. 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 onelyonly in three whereby a man may most sensibly discerne whether his heart be upright or no. 1. The jealousie and feare that a man findeth in himselfe, lest his heart should not be upright. 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.
The first signe of uprightnesse of heart.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 spirit. A man may be in a blessed state, and therefore also sound and upright hearted, 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 thinketh 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 suspition 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 righteous smite me, it shall be a kindnesse, and let him reproove me, it shall be an excellent 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 together) 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, never suspecteth himselfe, is never troubled with any such doubts, but alwaies confident in this point. The foole is confident, saith Solomon, Pro. 14.16. Many 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 salvation, 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 remember 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.
Applic.Let us therefore (beloved) begin the examination of our hearts, if we desire to know whether they be upright or no, at this first note and 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, specially 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 affection, 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 signe of uprightnes of heart.The second note to try the truth and uprightnesse of our hearts by is, the conscience 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 conversation 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 profession 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,Object. Surely this can bee no good note of uprightnesse of heart, seeing many that are farre from that doe many good deeds and live very unblameably. 1. Many an hypocrite will compare 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 commandement 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 nation 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 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 honest man will also compare in this, with them that are most religious, he liveth 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 Apostle, 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;Answ. 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 Saviour 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 obedience to Gods commandements, nor doe any good worke. By our obedience and the care wee have to keepe Gods commandements, we may certainely 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 Christian 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.